My Thoughts .............. 89

 

1) IF you don't have a seat at the table, you're probably on the menu!

2) The man who saw tomorrow couldn't live to see it. Live what it is today!

3) You cannot quench your thirst with mirage water!

4) The more you know, the less you will be noisy and nosey!

5) Remember, even the longest night eventually turns to day!

6) If you desire peace, then end your expectations!

7) Eat without greed, you will feel empty!

8) HE is Aware of every mask you put on; you cannot cheat your SELF!

9) Why is the lion called a King? It is not afraid to walk alone!

10) Live when you are alive, you can't live when you're dead!

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 31

 

सर्वाभिलापविगतः सर्वचिन्तासमुत्थितः ।

सुप्रशान्तः सकृज्ज्योतिः समाधिरचलोऽभयः ॥ ३७ ॥

sarvābhilāpavigataḥ sarvacintāsamutthitaḥ |
supraśāntaḥ sakṛjjyotiḥ samādhiracalo'bhayaḥ || 37 ||

“Na upacārah”, it was said. Why? That is explained here.

Sarva-abhilāpa-vigataḥ — that Ātma or Brahman is free from abhilāpa, meaning the organ of speech, indicating all ten external organs. Sarva-bāhyendriya-varjitaḥ — it is devoid of all external organs. Is there an inner organ? Sarva-cintā-samutthitaḥ — here the word cintā indicates the mind itself. Cintā means thought, but here it stands for the entire mind. The mind includes all four faculties. So Ātma is free from all internal and external organs.

So how can there be upacāra? You use organs for performing upacāra. All of them being not there means all of them are known as mithyā. If pūjā is done with those organs, it will also be mithyā. If a jñānī does pūjā, he will do it with this awareness: “I am neither jīva nor Īśvara. Jīveśvara-bhāvaḥ is kalpitam temporarily for pūjā.”

So one jñānī said: “I have insulted You in the name of pūjā — apacāraḥ kṛtaḥ upacāra-miti.”

1 Rūpaṁ rūpa-vivarjita-yā bhavate dhyānāya yat kalpitam — You do not have form because You are limitless. I attributed the limitation to You for the sake of pūjā. It is apacāraḥ.

2 Stutyā anirvacanīyatvāt akhila-guro-Durīkṛta yat mayā — by me You were made “distant.” Arcana itself becomes an insult. You are anāmakaṁ arūpakaṁ — nameless and formless. By doing tīrtha-yātrā, I reduced Your all-pervasiveness. I cannot offer any upacāra.

If all these attributes are not there, what is the nature of that Brahman?

Suprasāntaḥ — totally tranquil. Prapañcopaśamaḥ — the complete cessation of the entire appearance of the world. Śāntaṁ. Sakṛd-jyotiḥ, which is the same as sakṛd-vibhatam — the Self-effulgent One Light.

Samādhi is explained in two ways:

1 One-pointedness of the mind.- Through this citta-samādhānam, Ātma can be recognised. So, since Ātma is recognised through samādhi, Ātma is also called samādhi — that which is known through samādhi.

When we listen to śāstra attentively, that mind is already in samādhi. Samādhi means single-pointedness. Here, the teaching (śāstra-pravṛtti) is involved, so jñānam can take place.

Suppose you receive this teaching and then quietly revive it in yourself; you become absorbed in the teaching “I am pūrṇaḥ,” etc. That samādhi is also valid — it is jñāna-samādhi. Both śravaṇam and dhyānam are jñāna-samādhis.

Where śāstra-pravṛtti is not there, it becomes andha-samādhi (blind absorption). Absorption in the teaching, either in śravaṇam or dhyānam, is called samādhi.

2 Second meaning: samādhīyate asmin sarvam iti — “that in which everything is placed or upon which everything is superimposed or supported.” That is the adhiṣṭhāna. Ā-dhānam — placing; sam — completely, well. Acalah — free from all movement or motion. Upon that, everything moves.

Like the road: someone asked, “Where does this road go?” The road does not go anywhere. Ask: “Where do I go?”

Abhayaḥ — free from fear.

ग्रहो न तत्र नोत्सर्गश्चिन्ता यत्र न विद्यते ।
आत्मसंस्थं तदा ज्ञानमजाति समतां गतम् ॥ ३८ ॥

graho na tatra notsargaścintā yatra na vidyate |
ātmasaṃsthaṃ tadā jñānamajāti samatāṃ gatam || 38 ||

The uniqueness of ātma-jñānam is pointed out. In all other types of knowledge, the mind has to objectify external viṣayas. When an external object is objectified, knowledge arises; and after some time, when the mind drops that particular vṛtti, that object is also dropped.

So there is the grasping of a pot through a vṛtti, and there is the dropping of the pot when the vṛtti is dropped. Then I grasp some other object, and again I drop it.

But when it comes to ātma-jñānam, when the mind wants to “know” the Ātma, what should the mind do? The mind cannot grasp the Ātma, nor can it drop the Ātma. Unless you grasp, you cannot drop. So what should the mind do?

It should drop all attempts to know.

The very attempt is based on the assumption that Ātma is an object. The very attempt to objectify is dropped, and the mind abides in the Ātma itself. “I am Ātma.” I do not need to know Ātma. Stop the struggle and abide in ātma-jñānam.

“Na aham manye…” — Do not talk in terms of knowing and not knowing; they apply only to knowable objects.

Tatra — with respect to Ātma, there is no grahaḥ or grahaṇam — no grasping, no taking.

If there is no taking, can there be dropping? No.

Therefore, na utsargaḥ — there is no rejection or dropping.

This is expressed by the terms aheyam (not rejectable) and anupādeyam (not acquirable).

Why is it that it cannot be grasped or dropped?

Because yatra cintā na vidyate — with regard to this Ātma, no thought is possible.

Where vṛtti is possible, one can talk about vṛtti-grahaṇam and vṛtti-nāśe utsargaḥ.

Since it is acintyam, there is no grasping and dropping.

Then what happens to our attempt to know?

Tadā jñānam ātma-saṁstham.

At the time of Self-knowledge, the knowledge — the vṛtti-jñānam — abides in the svarūpa-jñānam.

When I say “ghaṭaḥ — the pot,” the vṛtti-jñānam abides in the pot.
When I say “tree,” the thought abides in the tree.
When I say “I am Brahman,” that knowledge abides in the Ātma-ātma-saṁstham — without objectification.

What is the nature of this knowledge?

Ajāti-samatām gatam — it is ajāti (without origination) and sama (free from the distinctions of knower–known–knowledge). Uniform, divisionless, non-dual.

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 30

 

लीयते हि सुषुप्ते तन्निगृहीतं न लीयते ।

तदेव निर्भयं ब्रह्म ज्ञानलोकं समन्ततः ॥ ३५ ॥

līyate hi suṣupte tannigṛhītaṃ na līyate |
tadeva nirbhayaṃ brahma jñānalokaṃ samantataḥ || 35 ||

In sushupti and samadhi mind with its problems remains in a dormant, unmanifest condition. It is only a sedation. Sedation isn’t a cure. As long as the effect of sedation is there, there will be no problem. That is all. In samadhi also the same. Mind is Lingam, in these states. Linam means dormant.

Indicating that it will again come up. Indicating it is only a temporary cessation of problems. Like Ramajanma bhumi problem. Postponing the problem does not solve the problem. Whereas the mind of a wise person is nasam as it were. It is falsified by wisdom. Whatever happens in the mind is nothing but thought modification/ Greatest worry or greatest anxiety is nothing but a thought. It is Caitanyam plus mithya name and form.

Once you understand that Caitanyam alone is satyam in the thought, the other things are mithya name and form; thoughts can no longer disturb. Therefore, falsified thoughts will be there in him. So it is gone for good.

Tat sushupte liyate - That mind is only temporarily resolved in sleep or samadhi. But nigrihitam + the mind that is disciplined through knowledge is not resolved temporally, but it is falsified permanently. Na liyate. It does not come back again with reality to create problems. For this wise person, the mind itself has become Brahman. Tadeva nirbhayam brahman. That very same mind has become fearless Brahman for him. How? Brahman, plus name and form, is the mind.

Once name and form are removed or falsified, the content of the mind is Caitanyam, which is Brahman. As the mind is the cause of samsara. As Brahman, it is the cause of ananda. Same mind. You get into name and form, you are finished. As Caitnayam, it is harmless. Absorbed in name and form world becomes real, and it causes fear. Wooden elephant. No change in the world and mind. There is only a change in the way of looking at it. So no dvaitam.

What Brahman is it? Jnanalokam samantatah. It is nothing but the light of awareness everywhere. Alokam means light. It is jnanajyotih. It is an all-pervading awareness. Light is that which, in whose presence things are known. So eyes are light. Nose is light. Caitanyam alone is original light.

अजमनिन्द्रमस्वप्नमनामकमरूपकम् ।
सकृद्विभातं सर्वज्ञं नोपचारः कथंचन ॥ ३६ ॥

ajamanindramasvapnamanāmakamarūpakam |
sakṛdvibhātaṃ sarvajñaṃ nopacāraḥ kathaṃcana || 36 ||

For those whose person both grahyam and grahakam (aham annam aham annadah) are falsified, and he looks upon both as advayam Brahman. The very grahya grahakahm is seen as advaitam.

Not that at the bottom of both is Brahman. Not that wave is up and water is down below. A wave is water. Where wave buddhi was there before, there alone is water buddhi. The content of the wave is water. Advaitam is not underneath Brahman. But both are Brahman. The word ahdishthanam must not be confused. It means content. It is not exactly support. Mind is Brahman for jnani.

Here we get a description of Brahman. Ajam is birthless. Birth is from the standpoint of sthula sariram. The acquisition of the gross body is birth. Sukshma Sariram has not been produced. We do not see it. It is continuing from previous janmas. So ajam means sthula sarira rahitam. Asvapnam - dreamless. Dram belongs to the mind, and mind belongs to sukshma sariram. Asvapnam indicates sukshma sarira rahitam. Brahman is sukshma sarira rahitam. Anidram - free from sleep. It belongs to the causal body. Karana sarira rahitam. Nantah prajnam etc. It does not mean they are gone. He has falsified them. So as good as not there.

Anamakam arupakam. It is free from name and form. It means not that he will not see name and form. He will see them. But it is mithya iti seen. Yasyaiva sphuranam + Minus name and form, it is pure sat. The pure sat happens to be I the cit. Sakrit vibhatam - Ever effulgent. Unlike other objects, which will all be available only at a particular time. They come and go. Atma is the sakshi of all avasthas. Sada vibhatam. So sarvajnam. It illumines all.

Sankaracarya makes a slightly different commentary. Knowerr or illuminator of all - he does not take it. Here he says: illuminator of all means you are accepting ‘all’ which is dviatam. It is illuminator and it is all. Sarvam ca tat jnasca. How can that awareness be in the form of everything? It plus mithya name and form is everything.

Na upacarah + Upacarah means any function or ceremony. For example, shodasa upacara. It means offerings. From that we take our meaning. In the beginning, every sadhana is upacarah. Karmayoga is upacara. Upasanam is also upacara. Sravana, etc, are upacarah again. No upacasrah is necessary for this wise person. No sadhana is necessary. Because there is no duality at all for him. To be a water wave need not do any sadhanam. Sarvatha vartamanopi +

My Thoughts .............. 88

 

1) When you get there, there is no there!!! #Ponder

2) Wisdom brings desire for simplicity! 

3) Sharing your vision with a blind is as useless as sharing shruti with a deaf!

4)  Everyone is going to experience death; you're here to experience life, be alive, don't be a zombie!   

5) Your original nature is unbounded freedom; don't fall into the trap and get bounded!

6) Only a fool knows everything, not a wise person!

7) Love is bliss, which never demands anything & gives out everything, silently! #Maa

8 ) Paradise is not a location; you can't find it on Google Maps. It is your attitude and way of life!

9) Om is Purnatvam, Om is Aikyam. When someone says "Hari Om", it sounds like "Hurry home", reminds us to hurry back to the Purnatvam, the WHOLE is your home, from where you emerged!

10) Your fingerprint is unique, for you to leave a mark!

Chidambaram Temple

 

Chidambaram Temple

A heritage-rich country, India is known for its vast culture and has several centuries-old temples, which are the epitome of the country’s magnificent architecture. Apart from being visually attractive, these sacred places have significant beliefs and history attached to them. Each is associated with unique, mystical facts.

Such are the Pancha Bhoota Sthalams—the five significant temples located in the South Indian states of Tamil Nadu and Andhra Pradesh. Held in reverence for centuries, the presiding deity here is Lord Shiva.

The Indian tradition recognises that the universe comprises five cosmic elements—Earth, Water, Fire, Air, and Sky. Therefore, the five temples of Pancha Bhoota Sthalam signify the fundamental meaning of life itself. Each dedicated to Lord Shiva represents the manifestation of different five elements of nature.

The five temples are—Thiruvanaikaval Jambukeshwara (water), Kanchipuram Ekambareswarar (earth), Chidambaram Nataraja (sky), Thiruvannamalai Arunachaleshwarar (fire) and Kalahasti Nathar (air).

Chidambaram Temple is a Hindu temple dedicated to Lord Shiva located in the heart of the temple town of Chidambaram, Tamil Nadu. The temple, 78 km south of Pondicherry and 235 Km from Chennai, the capital of the Tamil Nadu state of southeastern India.

The Sangam classics refer to Viduvelvidugu Perumtaccan, a respected clan of traditional Vishwakarmas, as being the chief architect of the temple renovation. There have been several renovations in its history, particularly during the days of Pallava/Chola emperors in ancient and pre-medieval periods.

Chidambaram town claimed fame with one of the holiest temples dedicated to Lord Shiva—the Natraja Temple or the Thillai Nataraja Temple. Lord Shiva manifested himself as the sky (akasha) element at this temple. Here, Lord Shiva is worshipped as “Akasha Lingam” to signify that God is divine and beyond human comprehension.

The Nataraja temple is one of the rarest since here no customary Lingam, which is worshipped. The main deity is “space”. An idol of Nataraja—Lord Shiva in a cosmic dancer position, is installed in a golden-rooted sanctum sanctorum. Behind the idol is a black screen that signifies the sky.

Nataraja—the Lord of Dance, is the symbolic representation of the supreme bliss or “aananda thandavam” in Tamil. Nataraja is considered to be one of the most significant forms of Lord Shiva. Goddess Parvati is worshipped here as the Shakti—“the power of wisdom”.

The sanctum is also known as Ponnambalam or Kanaka Sabha. Lord Shiva’s consort Devi Sivakama Sundari is enshrined to the left of the main sanctum. While two revered saints—Patanjali and Vyagrapada stand guarding the sanctum.

Revered Saivaites believe that devotees who worship at the Chidambaram Temple are bestowed with ultimate liberation. The name Chidambaram means “Hall of Wisdom” and a place of the “Ether of Consciousness”.

As per the Hindu Puranas, the temple is located at the “Lotus Heart of the Universe”: Virat hridaya padma sthalam. It is the spot where Lord Shiva had once performed his cosmic dance, in a grove of Tillai trees. Hence, Lord Shiva is also referred to as “Sabhanayakar” or “Lord of the Stage”.

It is one of the few temples where Lord Nataraja and Lord Govindaraja Perumal—both Shaivite and Vaishnavite deities are enshrined and worshipped in the same place.

Lord Shiva’s Ananda Tandava posture, or “Natraja”, is highly venerated by many across the world. The sanctum sanctorum houses Lord Nataraja in three forms:

As "form"—idol of Lord Nataraja, called the “Sakala thirumeni”.

As "formless-form"—crystal Lingam of Chandramauleswarar, the “Sakala nishkala thirumeni”.

As "formless"—Akash Lingam in “Chidambara Rahasyam”, the “Nishkala thirumeni”.

Legend:

A legend of the temple begins with Lord Shiva and his consort Mohini (Lord Vishnu) as strolling into the Thillai forests. These forests were said to be occupied by a group of saints who believed that enchanting ‘mantras’ could control God. The saints and their wives were enchanted by their brilliance and beauty. On seeing their wives enchanted, the enraged saints invoked ‘serpents’ by chanting magical mantras. Lord Shiva donned then donned the serpents as ornaments. This enraged the saints further. Next, the saints invoked a tiger, whose skin is donned as a shawl by Lord Shiva. The utterly angered saints then gathered all their spiritual strength and invoked a powerful demon that stands as a symbol of arrogance. Lord Shiva then stepped on the demon’s back and performed the Ananda Thaandava (the cosmic dance), thus disclosing his true form. This made the saints realise that this Lord is the truth and is therefore beyond all mantras and rituals.

Another story has it that Adhisesha, the serpent who serves as a bed for the Lord in his manifestation as Vishnu, hears about the Änanda thaandava and yearns to see and enjoy it. The Lord blesses him, beckons him to assume the saintly form of 'Patanjali' and sends him to the Thillai forest, informing him that he will display the dance in due course. Patanjali, who meditated in the Himalayas during the Krita age, joins another saint, Vyagrapathar / Pulikaalmuni (Vyagra / Puli meaning "Tiger" and patha / kaal meaning "feet" – referring to the story of how he sought and got the feet and eyesight of a tiger to help climb trees well before dawn to pick flowers for the Lord before the bees visit them).

The story of sage Patanjali, as well as his great student sage Upamanyu, is narrated in both Vishnu Puranam as well as Siva Puranam. They move into the Thillai forest and worship Lord Shiva in the form of Shivalinga, a deity worshipped today as Thirumoolataneswarar (Thiru-sri, Moolatanam - primordial or in the nature of a foundation, Eswarar- the Lord). Legends say that Lord Shiva displayed his dance of bliss (the Aananda Thaandavam) as Nataraja to these two saints on the day of the Poosam star in the Tamil month of Thai (Jan – Feb).

The Ananda Tandava Posture:

The Ananda Tandava posture of Lord Shiva is one of the famous postures recognised around the world by many. This celestial dancing posture tells us how a Bharathanatium Dancer should dance.

The demon under Nataraja's feet signifies that ignorance is under his feet

The Fire in this hand (power of destruction) means the destroyer of evil

The raised hand signifies that he is the saviour of all life.

The Ring at the back signifies the cosmos.

The drum in his hand signifies the origin of Life.

These are the main things that the Natarajar murti and the celestial dance posture depict. A rare type of thandava posture is seen in the Melakadambur temple, near by 32 km from here. In this Karakoil, Nataraja dancing on a bull and deva's rounds the structure, it's a pala art being kept in this shrine

Temple:

The temple complex spreads over 50 acres in the heart of the city. It is an ancient and historic temple dedicated to Lord Shiva Nataraja and Lord Govindaraja Perumal, one of the few temples where both the Shaivite and Vaishnavite deities are enshrined in one place. To the followers of Shaivism (Saivism) or the Saivaite, the very word koil refers to Chidambaram. In the same way, to the followers of Vaishnavism, it refers to Srirangam or Thiruvarangam.

The surviving structure of the Chidambaram temple dates back to the early Chola dynasty during the 10th century, when Chidambaram used to be its capital. Although it has an ancient history dating back to 3,500 years or more, the more recent part of the temple is around a thousand years old. The present structure of the temple goes back to the 12th and 13th centuries AD. The temple sculptures depicting the Thillai trees, however, date back to the 2nd century CE.

The word Chidambaram may be derived from chit, meaning "consciousness", and ambaram, meaning "sky" (from aakasam or aakayam); it refers to the chidaakasam, the sky of consciousness, which is the ultimate aim one should attain according to all the Vedas and scriptures. Another theory is that it is derived from chit + ambalam. Ambalam means a "stage" for performing arts. The chidakasam is the state of supreme bliss or aananda, and Lord Natarajar is the symbolic representation of the supreme bliss or aananda natanam. Saivaites believe that a visit to Chidambaram leads to liberation. Yet another theory is that it is derived from the word chitrambalam, from chithu meaning "play or dances of God" and ambalam meaning "stage".

The temple has a history of several damages and renovations by different dynasties, with Viduvelvidugu Perumtaccan being the chief architect for its restoration.

Cholas, Pandyas, Vijayanagara kings, Cheras, and Pallavas made noteworthy contributions to the temple during the ancient and pre-medieval period.

Although the Chidambaram Nataraja temple is one of the most intensively studied temples of South India, yet significant part of its history remains undiscovered.

Saints:

Vyagrapada and Patanjali, the revered saints, have their images embossed on the doors of Chit Sabha, thus serving as guards to the sanctum sanctorum. These saints are believed to have witnessed the cosmic dance of eternal bliss by Lord Shiva.

When it comes to literary mentions, the Nataraja temple has been held in high regard in several texts for centuries. The earliest mention of “dancing god of Chidambaram” as Lord Shiva exists in 6th and 7th century texts by Appar and Sambadar, the most revered Saivite poets of the centuries.

Chidambaram temple is also mentioned in various works, like Thillai (after Thillai forest, where the temple is currently situated).

Architecture:

The architecture of the Chidambaram Nataraja temple symbolises the relationship between arts and spirituality or the divine. Once a thick forest of Tillai trees, the temple complex now covers 40 acres. It stands as an epitome of Dravidian architectural fantasy.

The complex is designed with five concentric courtyards or Prakaras. These are associated with the five prominent elements. Hence, Chidambaram is the only temple that has all five elements of Pancha Bhoota Sthalams. However, the inner Prakara is not visible to the devotees, and only the rest four are accessible to the public.

There are five main sabhas in the temple, namely—Chit Sabha, Kanaka Sabha, Deva Sabha, Nritya Sabha and Raja Sabha. The Chit Sabha houses the prime idol of Lord Nataraja. The second sabha—Kanaka Sabha- is used for performing daily rituals.

The Kanaka Sabha has a gold-plated roof. The temple’s roof is formed of 21,600 gold sheets depicting 21,600 breaths (15 x 60 x 24 = 21600) taken by a person in a single day. It is fixed with 72,000 golden nails representing the 72,000 visible and invisible nerves present in the human body.

28 pillars are holding the sanctum sanctorum, representing the 28 methodologies for the worship of Lord Shiva.

Adorned with magnificent architecture, the temple has thousands of sculptures carved on its stone walls. One can see several statues of women enacting different dance postures. Many of these statues serve as sources of invaluable reference for scholars, as they are accompanied by inscriptions quoting the Hindu literature.

All five temples of Pancha Bhoota Sthalams are geographically aligned in almost a straight line. This positioning is astonishing as the temples were built centuries ago, when no satellite technology or GPS existed. The mysterious, highly accurate alignment of the temples is a geographical, engineering, and astronomical miracle in itself.

R & D scientists worldwide have proved that the Nataraja Temple lies at the Centre Point of Earth’s Magnetic Equator.

One unique feature of the temple is its well-organised priest community, which is perhaps the oldest functioning democracy globally.

The temple has an ornamented image of Lord Nataraja. Unlike other temples, Lord Shiva here is represented by an idol rather than the Lingam.

The temple has a “Chidambara Rahasyam”, a space in the sanctum sanctorum that is considered the place where Lord Shiva and Goddess Parvati are present, but cannot be seen by normal people. It is also believed that a secret message is conveyed by the embossed figure near the shrine of Lord Shiva.

It is believed that revered saints are able to see the Lord and Goddess in their physical form, but there is no official evidence yet to prove it.

Chidambara Rahasyam is hidden by a curtain, which is only opened by priests for special occasions. The fortunate devotees who have a glance at the Chidambara Ragasiyam can hardly see golden Bilva leaves signifying the presence of Lord Shiva and Goddess Parvati there.

Nataraja temple has 9 gateways or which signify the 9 holes/ openings present in the human body.

Conclusion:

The South Indian ancient temples attract thousands of domestic and international pilgrims daily. Apart from admiring their architectural beauty, the devotees worship at the sanctum sanctorum and gain Lord Shiva’s blessings, thereby getting cleansed of their sins.

Aani Tirumanjanam and Margazhi Tiruvaadirai are some festivals celebrated at Chidambaram Nataraj Temple with grandeur.

The other main attractions of Chidambaram that one must visit when visiting the Nataraja Temple are: Thillai Kaliamman Temple, Mayiladuthurai, Thirukkadaiyur, Pichavaram, and Gangai Konda Cholapuram.

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 29

 

निगृहीतस्य मनसो निर्विकल्पस्य धीमतः ।

प्रचारः स तु विज्ञेयः सुषुप्तेऽन्यो न तत्समः ॥ ३४ ॥

nigṛhītasya manaso nirvikalpasya dhīmataḥ |
pracāraḥ sa tu vijñeyaḥ suṣupte'nyo na tatsamaḥ || 34 ||

So amaneebhavah is not destroying the mind. It will lead to suppression and oppression, and it is a lie covered by clothes and papers. It is by knowing the adhishthanam that is atma. In that grahya grahaka bhedam is not there. Then how is atma known? Atma is self-revealing. Mind itself is revealed by atma. It is akalpakam. If so, then the following question arises. What is the difference between jnani and sleeper, because in both grahya and grahaka are resolved? In sleep, all has amanee-bahvah. So what is the difference between the amaneebahvah of jnani and that of a sleeper?

This amaneebhava topic will continue till the 39th sloka. In self-knowledge, there is no triputi, we said. When triputi is resolved, atma is self-evident. Then one may think that it means self-knowledge is very simple. It requires the resolution of triputi. It is taking place daily in sleep. I have no identification with the mind, and so the knower is not functioning, and so no pramana operation, and so the external world is not there. So no triputi.

Acharya says ajena ajam + Self reveals by itself. So we should say a sleeping person is an enlightened person, and the mind is enlightened. He makes a difference between a person in whom tirputi is resolved by sleep and another in whom it is resolved by jnanam. Both are advaitins. The answer will be this. In sleep, it is only in an unmanifest condition. The problem is not solved. It is only temporarily resting. It is like this. Suppose a problem is there, and we take a sleeping pill we take and sleep. When we wake up, the problem comes again. So the problem was in a dormant state.

Here also advaita jnanam has not come in sleep, and had it come, the problem should have been resolved permanently, and waking up, I should have no problem. So ajnanam is very much there. Triputi is very much there. In the case of a jnani, he has falsified for good. Therefore, waking, he will not have any problem.

Therefore, triputi and samsara are very much there in sleep but in an unmanifest condition. In the case of Jnani, he has falsified for good, and this is the difference. Dhimatah manasah pracarah vijneyuah + One should clearly understand manasah pracarah, the way of mind, the nature of mind of a wise person. Pracarah means lit movement. Here is the way of nature. When we use the word amnaeebahva with respect to a wise person, we have to clearly understand. What kind of mind is it?

Nigrihitasya - which is disciplined. It means atma jnana discipline. Due to that nigraha or jnanam mind has become nirvikalpa. Mind which is free from vikalpa or divisions. The division is triputi of pramatru, etc or the bheda of grahya and grahaka. Here, Acharya uses that bheda. Why no bheda of grahya and grahaka? When we say jnani’s mind does not have this behda, it does not mean his mind does not see the world. His mind will see it more clearly. His mind will have sabdakara vritti, etc. How do you say nirvikalpasya manasah. Because he has the jnanam that the world is nothing but name and form. Grahyam is nothing but name and form. Sthula prapancah is Brahman plus mithya name and form.

Grahakam, mind is also another name and form, and it is sukhsma prapancah. With this awareness, he transacts or perceives, and so even though vyavaharika vikalpa is there. Paramarhtika vikalpa is not there. He will see vikalpa and say it is not there. He need not close his eyes, etc. Not in samashi. Pasyan + Nirvikalpatvam is not caused by sleep or samadhi, but it is wisdom caused. When I go to sleep or samadhi, I do not have this jnanam that grahyam and grahakam are mithya, and so there is a temporary nirvikalpa avastha. It does not solve the problem, as it is temporary. This state will go away when I am out of it. Vyutthitah or prabuddhah. Where can the mind go?

Therefore, Guadapada says that a wise person’s advice is not experience-based but knowledge-based. It is despite dvaitam. Ajnani’s advice is experience-based. So sah vijneyah. Amaneebahvah of a jnani must be clearly understood.

Na tat samah sushupte.+ It is not the same as what is happening in sleep or samadhi. Tat means dhimatah amaneebhavasya samah. It is anyah. Totally different. The difference he tells in the Next sloka.

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 28

अकल्पमजं ज्ञानं ज्ञेयाभिन्नं प्रचक्षते ।

ब्रह्मज्ञेयमजं नित्यमजेनाजं विबुध्यते ॥ ३३ ॥

akalpamajaṃ jñānaṃ jñeyābhinnaṃ pracakṣate |
brahmajñeyamajaṃ nityamajenājaṃ vibudhyate || 33 ||

The question comes - if dvaitam is negated as false and the mind, the perceiver, also is equally false, the duality of subject-object is falsified, then how is the atma, which is adhishthanam is known? Any knowledge requires a perceiver. If the perceiver's mind itself is dismissed, how is atma recognised?

Gaudapada answers here - the main content is that every other knowledge requires perceiver-perceived duality, except self-knowledge. It is self-evident. No pramanam required. Objective knowledge requires triputi. In our daily life, it happens. In sleep, none of them are there. The moment I wake up, I identify with my mind and begin to operate pramanams and experience prameyam. In self-knowledge, it is not there. Jnanam is I myself, awareness. It is ajam jnanam. It is beginningless awareness. It is jneyabhinnam. Not different from the object to be known. It means what? Awareness, I am the subject and the object of knowledge is different from I.

Here, Brahman, he wants to know. It is not one of the objects. Sruti wants to teach that Brahman happens to be yourself, and it is no longer an object. Subject is object-abhinnam. Awareness is both subject and object.

Why is it so? Here, the thing you want to know is Brahman. Brahma is jneya vastu. So it is not different from jnata. If pot is jneyah, it is different from jnata. Any finite object is so. But when Brahman is jneyam that cannot be different from jnata. If it is an object different then duality is created and it means limitations will come, and Brahman is limitless, and so it has to be jneya abhinnam. Jnanam or awareness is not different from jneyam. So it is peculiar. The subject object is connected by the instrument of knowledge in all jnanams. Here are all one. So who knows by whom what? Self knows the self by the self. Ajena ajam vibudhyate. Ajena jnanena by birthless awareness + all are jnanam only. So it is called aprameya.

Therefore, in this knowledge no viklapa or division, and so it gains another beautiful name that is avikalapkam jnanam. Kalpah means division. If it is ajam, it has to be nityam. That is in the second line. Jnatru jnana jneyabhedah pare natmani ni vidyate. Cidanandaruaptvat dipyate svyameva hi (atmabodh). Like a lamp does not need to be illumined by another lamp.

Venkateshwara Suprabhatam 2

 

Venkateshwara Suprabhatam 2

Divine Benefits of Chanting the Venkatesa Suprabhatam

1) Enhances spiritual awareness and devotion
2) Purifies the aura and removes negative energy
3) Boosts mental clarity and emotional balance
4) Invokes divine protection and good fortune
5) Strengthens faith in Lord Vishnu’s grace

Vishnu mantras and Stotras confer spiritual boons over material benedictions. Hence, Vaishnavas attain a distaste for sense-enjoyment and instead, treasure the dust left by the lotus feet of Bhagavan. We donate unnecessary baggage and give up our unrealistic ambitions.

Thus, there are negligible chances of contracting mental disorders such as depression and schizophrenia. We stop blaming others for our misfortunes. Our mood in the morning determines the quality of our entire day.

Here, the Suprabhatam boosts our productivity and helps us focus on work, ridding our minds of all distractions. We see the hand of Lord Vishnu in both favourable and unfavourable situations of life. Breath control and proficiency in yoga come with repeated recitation since we rouse the Lord from his yoga Nidra. The voice of the conscience becomes loudly audible.

One abstains from sin and executes his social responsibilities as a service to Bhagavan. Every segment of the day carries a vibration with it. For instance, nighttime is Tamasik, triggering base animalistic tendencies and sinful indulgence. We can feel ghosts and evil energies at night. Morning time is conducive to spiritual activities, where one subconsciously imbibes the mood of Dharma.

One overcomes the vice of lust effortlessly and imbibes noble virtues of humility, truthfulness and forbearance. The sacred vibrations of the Suprabhatam drive away negativity, the evil shadow of spirits and black magic.

There is a tremendous shift in our overall energy, making us more positive, work-oriented and self-satisfied. The restlessness and ruffle caused by unfulfilled desires dies away, and we savour the present moment. Lord Narayana consumes our fear of the future and worries concerning our survival.

The chants regulate the heartbeat and brain waves, bringing harmony in our physiology.

It elevates our moods and promotes Sattvik thinking. As a result, we get inclined to perform our Dharmic duties such as serving cows, praying in temples, feeding food to Sadhus, meditating in solitude and studying the scriptures.

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 27

आत्मसत्यानुबोधेन न संकल्पयते यदा ।

अमनस्तां तदा याति ग्राह्याभावे तदग्रहम् ॥ ३२ ॥

ātmasatyānubodhena na saṃkalpayate yadā |
amanastāṃ tadā yāti grāhyābhāve tadagraham || 32 ||

Acharya uses the special word called amanibahvah. Cessation of mind. This word can create a lot of confusion. It has been created. Many people conclude that amanebhavah is the destruction of the mind, and so jnanis do not have a mind. Some books use manonasah. They begin to practise yoga and nirvikalpa samadhi. Hoping that thoughts will be removed. Mindlessness is moksha.

This is wrong. Why, because

1) Jivanmukti is not possible. He will be as good as stone. What
makes a thing a living being is the mind alone. The table has no mind and so no experience of self-consciousness. For this jadam, we do a lot of sadhana.

2) Destruction of the mind is also not possible. Because even if a person sits in nirvikalpa samadhi, not experiencing the world, not eating, how long can a person sit like that? Prarabdha will not allow the mind to remain in samadhi permanently. Prarabdha’s job is to give pain and pleasure. It has punyam and papam. Punyam gives pleasure, and papam gives pain. If a person sits in samadhi, it means he is escaping from prarabdha. Lord’s law can never be escaped. Bhogadeva kshayah tasya. So one has to be in a dvaita world. So the aim is not the destruction of the mind.

3) Finally, suppose samsara nivritti is due to dvaita nivrtti and that is due to manonasa, then all liberated people will not have a mind. Whoever has got mind is bound. So gurus will be ajnanis because they have a mind as is required to teach. No guru possible. No parampara will be possible. So we have to understand it and not condemn the word amanibahvah.

Destruction of the mind is the destruction of the binding or ignorant mind. It is by knowledge. When knowledge is gained, the mind becomes an enlightened mind. So mind being there dviatam will be there, but it will not be binding dviatam. This is manonasah. An ignorant mind is the cause of bondage when it takes the external world as real. Once the world has become real, duality has become a fact and naturally, with respect to that world, I will become the subject and subject-object duality will become real. Then I become a limited individual. The world limits me, causes raga, dvesha, bhayam, and so it is a cause of bondage. Like, even the dream world causes samsara because it is taken as real in a dream. So the wisdom of the mind is dvaita mithyatva niscayah.

How is it done? Just like by waking up, we get the knowledge of the mithya of svapnam by seeing the adhishthanam of svapnam, which is me, the waker. In adhishthana ajnane, svapna is real, and in adhishthana jnane, it becomes unreal. Adhaysa is falsified by knowing the adhishtanam. Snake is falsified by rope knowledge. So too here Dvaita Prapanca is falsified by recognising the adhishthanam, which is advaita atma, which is called waking up. That will give the mind dvaita mithyatva niscayah.

Atma satya anubhodhena + The only way to destroy the mind is not by yoga and samadhi but through wisdom. Satyam is consciously used. By knowing atma the satyam, dviatam the mithya is falsified. Satyam means adhishthanam here. How is Satya Atma known? How adhishthanam jnanam is gained. That also by anubhodhena, sastra acharya anu bodhena. Then what happens?

Na sankalpayate. Mind no more project duality. Here also, it does not mean the mind will stop working. Whatever mind perceives it knows as mithya and mere name and form, and so it is as good as not there. Mine no more projects a real duality like seeing a sunrise. So Acarhya used dvaya abhasam before in verse 30. Those perceptions in mind that are recognised as mithya will not create raga dvesha. Like I will not run towards mirage water because there is no raga for it. If I run, I know thirst will only increase. So too with respect to dvesha vishaya, which are recognised as mithya, like rajju sarpa. Such a mind is not a binding mind. So it is amaneebhavah.

Neither the perceived world is a binding world nor the mind that perceives the world is binding. So tatha amanstam yati - at that time mind becomes a non-mind. It is as good as not there. It continues to be there.

Grahyabhave + Grahmyam means that which is perceived. Mind is called grahah or grahakah. As long as grahya prapanca is given reality, the mind also will become equally real, enjoying the same status. Once the grahyam is falsified, the grahakah also is as good as not there. It is falsified.

The perception is also falsified. The perceiver also falsified. In the absence of the objects, that mind (tat) agraham, which means nonperceiver. Here also, it is not literal. But as good as non non-perceiver. If pot is mithya, the ghatakara vritti jnanam also is equally mithya. Object, snake is called arthadhyasa. The perception of the snake is called jnanadhyasa. Both are mihtya.

Venkateshwara Suprabhatam Part 1

 

Venkateshwara Suprabhatam

The Tirumala hills that are presided over by Lord Balaji comprise seven peaks or Shikharas, which have the following names.

Seshachala
Vedachala
Garudachala
Anjanachala
Vrishabachala
Narayanachala
Venkatachala

These hills in course of time came to be known as Tirumala, while the town at the foot of the hills is known as Tirupati. The place where the Lord actually abides in the hills is Venkatachala. It is also called Venkatadri.

Suprabhatam Hymn

This hymn, consisting of 70 verses, was written in Sanskrit by Prativadi Bhayankara Annan. It consists of four parts as per the details given below.

Suprabhatam
Stotram
Prapatti
Mangalaasaasanam

Significance of the Hymn

PART – I

In this Part, which is called Suprabhatam, the first verse is addressed to Rama, the auspicious son of Kausalya. beseeching Him to wake up as the day has dawned and the daily ablutions and rituals are to be performed. Then He is addressed as Govinda, as one who has having Garuda Dhwaja (one who has the Garuda, the Lord of birds, as insignia in His flag) and as the consort of Goddess Lakshmi. The third and fourth verses are addressed to Sri Lakshmi as the consort of the Lord, describing Her as the Divine Mother of the Universe whose beauty and qualities of head and heart are beyond words.

Then follows the description of the Lord by several names, such as the King of. Seshadri Hills, Vrishabhachala, etc. His devotees are calling Him by various names such as Vasudeva, Madhava, Govinda, Janardhana, Chakrapani and await His commands. He is referred to as a granter of boons to His devotees, a supreme friend of the world, the very abode of righteousness, the ocean of mercy for all the worlds and as the One who has a very handsome form wherein Sri Lakshmi sits enthroned. He is referred to as The Lord in ten incarnations (Dasavatara). His other myriad qualities are explained in the prayer stating that all the others like Gods, sages, planets, devotees, scholars, the humblest and the mightiest are all awaiting for His worship with sacred and auspicious puja materials in their hands while the sun is rising in the east and lotus flowers are blossoming in the lakes and all around the sweet sounds of chirping birds fill the air.

This section is concluded with praising the Lord as a bridge to cross the ocean of Samsara and eulogising Him as the quintessence of all knowledge of the Upanishads and a source of joy and bliss to all.

It may be observed that every stanza of the poem in this section ends with the words ‘tava suprabhatam’, meaning thereby “may it be an auspicious dawn to You”. Whoever recites this hymn with devotion in the mornings, Sri Venkateswara endows him with excellent knowledge of the Supreme Truth that leads to Salvation.

PART – II

In the next part, ‘Stotram’, the devotee submits himself to the shelter of Venkatesa and states that he sinned heavily violating all limits and hence he seeks His protection, compassion, generosity and mercy. He cries that he knows no other God than Venkateswara, on whom he always meditates and begs for his grace and favour. He is prayed to as Krishna, Rama and the best among all in the Raghu dynasty. He concludes his solicitation by uttering, “I have come from a long distance with an ardent desire to serve at Your Lotus Feet. Grant me the opportunity for a day’s service at Your feet, a reward which you confer on Your devotees for worshipping You daily”. He craves the pardon of the Lord for all the wrongs committed by him in his ignorance.

PART – III

The third part of this hymn is Prapatti. It starts with offering salutations to Sri Lakshmi, the eternal resident in the bosom of Vishnu, and then the devotee goes on offering his surrender to Venkatesa, describing elaborately His supremacy over the universe. The gist of this part of the hymn is that Sri Venkateswara will certainly save the devotee who has implicit faith in Him and surrenders himself to Him. The preliminary praise and invocation to Sri Lakshmi implies Her compassionate nature and the devotee’s inner desire for Her mediation and recommendation of him to the Lord.

PART – IV

The last part of this poem is Mangalasasanam, by repeating in every stanza the words meaning “May auspiciousness be unto Sri Venkatesa, Sri Srinivasa”. This is a sort of closing offer of salutations and reverential felicitations to The Lord of the Seven Hills, describing His extraordinary, unblemished glories and exquisite physical form.

He is the ultimate cause of all, the causeless cause and yet easily attainable. He is the essence of all that is pure and the ultimate refuge for humanity. He is the repository of peace and tranquillity in this strife-ridden world. It proclaims that as long as the TIME lasts (practically forever) those who had the darshan of Sri Venkateswara will never be satisfied with His nectarine form (atrupti amruta roopaaya); it suggests that the devotees would wish to stand in His presence for all the time gazing at His handsome and attractive form, mysteriously feeding themselves with Divine Bliss.

After this recital, the doors of the sanctum sanctorum are opened by the persons meant for the purpose by tradition, and then the general public is allowed entry inside.

In this way, the day’s first prayer, called the Suprabhata Seva, is being offered to Sri Venkateswara on the Tirumala Hills since the dawn of history..

.. To Be Contd...

My Thoughts .............. 87

1) 90% of life goes into complaining about what we don't have, instead of enjoying what we have!

2) People come and go; you remain. Focus on yourself, change is inevitable!

3) You're on a journey called life. Carry less baggage, travel light, and enjoy the trip!

4) Without isolation, there will be no elevation!

5) The greatest freedom in life is having nothing to prove!

6) You have come here not to complain, crib, gossip and waste your time but to leave a mark of Unconditional Love, realise it Asap!

7) Don't be judgmental, no one is good or bad, they act according to their necessity!

8) The most difficult thing is not to advise anyone, try it!

9) Truth walks naked, but a lie needs dressing, ornamentation and presentation!

10) Remember, Ocean refuses no river!a