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Home , Anandam, Arishadvargas, Chanchala, Hamsa Gita, Iravati, Kaamya karma

ESSENCE

OF

SANATSUJATIYA

OF

MAHA

Translated, interpreted and edited by V.D.N.Rao

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Other Scripts by the same Author:

Essence of :-Maha Bhagavata, , Matsya, , Kurma, Vamana, Narada, Padma; , Linga, Skanda, Markandeya, Bhagavata;, Brahma Vaivarta, , Bhavishya, Nilamata; Shri Kamakshi Vilasa-

Dwadasha Divya Sahasranaama:a) Devi Chaturvidha Sahasra naama: , Lalitha, , Gayatri;b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata;c) Trividha Vishnu and Yugala - Sahasra naama-Padma-Skanda-Maha Bharata and Narada Purana. Kavacha- A Shield of Prayers -Purana Saaraamsha; Select Stories from Puranas

Essence of Sindhu - Dharma Bindu - Shiva Sahasra Lingarchana-Essence of Paraashara - Essence of Mahima- Essence of Ashtaadasha : Brihadarankya, Katha, Taittiriya/ Taittiriya , Isha, Svetashvatara, Maha Narayana and Maitreyi, Chhadogya and Kena, Atreya and Kausheetaki, Mundaka, Maandukya, Prashna, Jaabaala and . Also ‗Upanishad Saaraamsa‘ -

Essence of Virat Parva of Maha Bharata- Essence of Bharat Smriti -Essence of Brahma - Essence of Sankhya Parijnaana- Essence of Knowledge of Numbers for students-Essence of Narada Charitra; Essence Neeti Chandrika-Essence of Hindu Festivals and AusteritiesEssence of Manu Smriti- Quintessence of Manu Smriti- Essence of Paramartha Saara; Essence of Bhaskra; Essence of Pratyaksha ; Essence of -Vigjnaana-Vaak Devi; Essence of Bhagya -Bhogya-Yogyata Lakshmi - Essence of Soundarya Lahari- Essence of Popular - Essence of Pancha Maha Bhutas- Essence of Taittireeya Aranyaka- Quintessence of Soundarya Lahari- Essence of Gayatri- Essence of Mahima - Essence of Shiva Raatri Mahima- Essence of Chaturupanishads- Essence of Ashtaadasha Upanishads - Essence of

Essence of Baala - Essence of Valmiki Ayodhya Ramayana- Essence of Aranya Ramayana-Essence of Valmiki Kishkindha Ramayana- Essence of Valmiki Sundara Ramayana- Essence of Valmiki Yuddha Ramayana- Essence of Valmiki Uttara Ramayana- Quitessecence of Valmiki Ramayana;

Essence of Veda Smriti- Essence of Yagjnyavalkya Smriti-Essence of Aapastamba Dharma Sutras- Essence of Devi Mahima- Essence of Aapstamba Grihya Sutras- Essence of Bhishma Parva of Maha Bharata- Essence of Post Life Existence-based on Upanishads, Puranas, and Itihaasaas -

Essence of Nava Graha Mahatmya- Essence of Kaala - Essence of Pranava- Essence of Drona Parva Of Maha Bharata Yuddha - Essence of Shanti Maha Bharata-Part One - Essence of Shanti Moksha Maha Bharata- Part 2; Essence of Ashta Dikpaalakaas- Essence of Dattaterya - Magnificence of Tripuraambika ; Essence of Sanaatana Dharma ; Essence of Pradhana Gita Samgraha

2

Preface

Recall the day when HH. Vijayendra Saraswati of Kanchi Kamakoti Peetham had commanded me at the Shri Lakshmi Kamakshi Nilaya surroundings at Chennai to translate and explain the Virat Parva of Maha Bharata owing my background of scripting Ashtaadasha Puranaas -Ashtaadasha Upanishads- and various too. Thus came the Essence of Virat Parva and that was released by the kamakoti. org website. Then followed the Esences of Bhagavat Gita- Bhishma Parva- Drona Parva- Shanti Parva in Two Parts all of which too were published by the Kamakoti Peetham besides Google and Amazon for worldwide publicity with the consent of Kamakoti Peetham, and now the Essence Sanasujaateeya of Maha Bharata of , based on Bhashya by Krishnaanada Sagara/ Akhadaananda Sagara with my own Vishleshanas and Explanations from Ashtaadhasha Puranas-Upanishads.-Valmiki .

This Essence of the four chapters of Sanatsujaatiya be an outstanding analysis of what King approached Mahatma Sanatsujaata and said : Revered Rishivarya! As per you upadeshaas to your disciples that you had be suggested, what should be the ways and means of evading mrityu and despite the truism of ‗jaatasya maranam dhruvam‘, then how to face mrityu with a clean mind and heart seeking to ascerain the paramaardha saaraamsha to secure atma jnaana and attain ‗ jeevan mukti‘.He had further explained : Avidya be the ‗karya nivritthi kaarana‘ and hence Paramatma be assuming the form of a hamasa swarupa and explained how to teach the facile manner by which the samsaara nouka be able to navigate through the avidya and agjnaana prapancha; thus the ‗mrityu be navigated to ‗amritam‘ thus be the Eternal Truism of ‗Mrityormaa Amritam gamaya‘!

Actually the explanation commenced from as to how the ‗Angushta Maha ‘, generated the Praktiti and even was hidden subtly as the Inner Self as the ‗dahraakaasha‘ as the Pramatma and Antaratma. Prakriti Maya and further the Maha Tatwaas or the Great Awareness then initiated Srishti of all types of andaja-shvetajaadi dehaas and most significantly of manushyaas with the normal concept of stree purusha bhedas to sustain the srishti. Then emerged the Kaala Maana, the Cycle of Time and further the periodical pralayaas. Further the perception of Srishti-- Samhaaraas and as of Brahma-Vishnu- and their strees of Vidya-Lakshmi-and . Then came the tribute to ‗Brahmacharya‘/ ‗Yagjna, ‗Satraayana‘, leading to the bridge between the two Oceans of ‗Ara‘ and‘nya‘! Individual Self is a bridge to keep the two worlds of Maya or Unreality and or of the Truth; this bridge serves a means of non- integration of the worlds as two lasting entities. The factors of day and night or of time concept, nor of age, illness, sorrow, evil or morality do not reach te bridge as the definitive divider of either of existences.Then the explanation of Causative Fullness to Derivative Causation-the Cause and Effect Syndrome! . Damayita-Daana-Daya or Control-Charity- constitute the three seeds of Virtue. Then there was the general Analysis of human weaknesses as of Tapatrayaas-Tri gunas-and aadhi bhoutika- aadhi daivika and aadhytatmika occurences. Then there was a detailed discussion on Thyaga- Daana- Pravitthi and Nivritti. Such was the overall coverage of the Essence of Sanatsyjaateeya..

We in our tradition of Veda-Vedangaas- and of the bhaki vishvaashaas especially to the Kamakoti Peetha of Adishankara- Maha and the present Peethaadhipati HH. Vijayendra Saraswati, my mentor do seek to pay our ‗padaabhivandanaas‘ with sincerity and veneration..

VDN Rao and family. Feb 2021

3

Contents

Chapter One- Stanzas 1 and 2 -P.7. Stanza 3 - Stanza 4-Stanza 5 P. 9- Stanza 6 [Vishleshana on Virochanaasura and in fuller detail vide Chhandogya Upanishad]- [ Vishleshana on Savitri and Yamadharma Raja vide Agni Purana] P. 8 - [Vishleshanas vide 1. Shvetaashvatara Upanishad asserts , the ‗ naadha‘, subtly hidden in the Inner Self of all Beings 2. briefly explaining Shiva Jnaana and 3. on Triambika Mantratmika Jnaanaamrita.- Stanza 7-P.19 [ Explanation on Shreya and Preya as in (I.ii.1-3)- [ Explanation on Ahamkaara vide Agni Purana] -Stanza 8 -P. 23 [ Vishleshana vide Chhandogya Upanishad Individual Self navigates to reach the bridge of faith from Darkness to Illumination and a tribute to ‗Brahmacharya‘/ Celibacy also named ‗Yagjna, ‗Satraayana‘and ‗Anaashakaayana‘leads to the bridge between the two Oceans of ‗Ara‘ and‘nya‘!] -Stanza 9-P.24 Stanza 10-P.26 [ Vishleshana on Purusha and Prakriti as reconciled by Parama Tatwas] Stanza 11 P.31 [ Vishleshana on human beings and sthaavara jangamaas like Andaja, Jeevaja and Udbhuja or born out of eggs, reproduction or sprouts vide Brihadaaranyaka Upanishad ] [ Vishleshana vide Chhandogya Upanishad on Andaja, Jeevaja and Udhbuja or births from Eggs, Reproductive Organ and Sprouts and The three folded Development explained further as Agni-Aapas- Prithvi and of three basic colours of red-white and black all emerging from and submerging into Onenes]- Stanza 12 P.34 [ Explanation vide Kathopanishad Vaajashrava gives away his son Nachiketa in charity to and the latter was pleased with Nachiketa and offers several gifts but the the boy insisted on the knowledge of the Self and its destiny after death!] Stanza 13- P. 34 -Stanza 14- P.39- [ Vishleshana on Shareera vide Shareeropanishad] -Stanza 15- P.41. Stanza 16-P.42- [ Vishleshana vide Bhagavad Gita : Adhyaaya Six on Jnaana ] [ Vishleshana on Pravritti- Nivritthi Analysis] Bhagavad Gita - Adhyaaya Sixteen: Daivaasurasampad -vibhaga Yoga] -Stanza 19-P.46- Stanza 20- P. 47. Brahmaanda Purana explains.[ Following relevant portions of Upanishads on Atma Jnaana] [ Vishleshana vide Brihadaaranyaka Upanishad on Yagjnyavalkya-Maitreyi samvaada on Thine-and Mine Bheda as the root cause of Ignorance and Enligtenment or material resource vis-à-vis unity of an Individual and the Supreme]- [ Vishleshana again vide on 1. Causative Fullness to Derivative Causation-the Cause and Effect Syndrome! 2. Damayita-Daana-Daya or Control-Charity-Compassion constitute the three seeds of Virtue] [ Excerpts from Narada Parivrajaka Upanishad as follows:] [Explanartion vide Bhagavan Vyaasa made the upadesha to his putra ratna Shukamuni vide Shanti Parva as follows on Srishti Utpatthi krama] Stanza Twenty further continued in reference to Devarshi Narada and as to how he was the able to samasta sanyasa -Stanza 21- P.67- Stanza 22- P.71 [ Vishleshana vide 1. Shanti Parva Maha Bharata - 2. Drona Parva of Maha Bharata on Mrityu - 3. A Tribute on Mrityu Vide Maha Naraayanopanishad] Stanza 23-P. 78 - Stanza 24-P. 79. [ Vishleshana vide Brihadaranyaka Upanishad Ajatashatru-Baalaki Gargya ‗samvada‘: step by step analysis of ; Brahma Vidya; stages of Awakenness-Dream -Death] [ Vishleshana vide Brihadaaranyaka Upanishad on Yagjnyavalkya-Maitreyi ‗samvaada‘ detailing material resources vis-vis Brahman and Unity of Individual Selves with the Supreme] Stanza 25 - P. 86 [ Vishleshana vide Mundakopanishad as of the two distinct approaches towards Brahma Vidya-the Paraa and Aparaa or Karma and Vairaagya Maarga] Stanza 26 -P. 87- Stanza 27- P. 88 [ Explanation on the trivrishta vilakshanas of 1. Tapatrayas 2.Trigunas 3.Tri avasthaas] Stanza 28-P. 91 [Explanation vide Bhahavad Gita‘s Adhyaaya Fourteen on Gunatraya Vibhaaga Yoga] Stanza 29-P. 92. Stanza 30-P. 93 [Parashu Tapasya] - Stanza 31-P. 96 [ Explanation on Vashihtha Maharshi was indeed replete with atma vigjnaana - Stanza 32. P. 97 - Stanza 33-P. 98 [ Vishleshana vide Ishopanishad-Involvement of Evil Forces blinds the brightness of Truth and

4 the pace of recovery is slow to nil ]- Stanzas 34-35.P. 99.- Stanza 36: P. 100 - Stanza 37. P. 101 [Explanation vide Maha Naaraayano -padshad explains vide chapter 69 as follows] [ Vishleshana vide 1. - Aachaara 101-111 besides 2. Dwija vide Smritis] Stanza 38.P.105 [ Explanation on Pancha Bhutaatmika Yoga Sidhhi Lakshanaas vide Varaahopanishad] Stanzas 39.-40 P. 109 -Stanzas 41-P. 110 [ Vishleshana on AUM-Pranava -vide select Upanishads] - Stanza 42 P. 135 Stanza 43 P. 136 [ Vishleshana on how Lakshmi left Bali Chakravarti of the stature of having to be humbled in by Vamanavatara as Indra heckled Bali as gardhaba hiring his shame! vide Shanti Parva Maha Bharata] [ Vishleshana on Satya Marga]

Chapter Two

Stanzas 1 and 2-P. 143. Stanza 3.and 4. P. 144 [Vishleshana vide Kshetra Kshetra Ksheragjna Vibhaaga Yoga the Thirteenth Chapter of Bhagavad Gita] Stanza 5. P. 148 [ Adi Shankaraachhaarya‘s is of relevance] Stanza 6. P.149 [ Vishleshana on Yagjna Kaarya prashasti: 1. Brief on Ritviks 2. Maha Naraayanopanishad and 3. Kathopanishad] - Stanza 7 P. 153 [ Vishleshana on Janaka- Yagjnyavalkya‘s deep session on proven Identity of Self and Supreme as mutual reflections vide Brihadaranyaka Upanishad] [ Vishleshana on Bhagavan‘s manifestation of Maha Tatva Swarupas a) Maha Tatvaas in general: b) as explained vide Maha ] Stanza 8. P. 161 - Stanzas 9 and 10. P. 162 - Stanza 11. P. 163 Stanzas 12 and 13. P. 163 [ Vishleshana vide on Maha Tatvaas] - Stanza 14. P. 164 Stanzas 15-16, P. 164 [ Vishleshana - 1.General Analysis of human weaknesses as of Tapatrayaas-Tri gunas-2. 2. Bhagavad Gita‘s Adhyaaya Seventeen on Shraddhhaatraya Vibhaga Yoga [ 1-23] - Stanza 17 P. 167 - Stanzas 18 -19- 20. P. 167- Stanzas 21-22- 23. P. 169. Stanza 24 -25. P. 172 [ Vishleshana on Thyaaga vide 1. relevant excerpts of Bhagavad Gita- Adhyaaya Eighteen on Moksha Sanyaasa Yoga‘ and 2 . on Thyaga -Karma parityaga from Brihadaaranyaka- Isha-Kaivalya-and Mundaka Upanishads] - Stanza 26 and 27. P. 180 Stanza 28. P. - 181 -Stanzas 29 and 30.P. 183 - Stanza 31 and 32.. P. 184 - Stanza 33 and 34 P. 185 - Stanzas 35 and 36. P. 186 - Stanza 37 P. 186 - Stanza 38. P. 187[ Vishleshana vide Taittireeya Aranyaka -1. Meditation to Paramatma and Antaratma as both appear to have a Five fold nature in common -2. is truly symbolic of Paramatma- 3. Significance of Svadhyaaya as the key to Dharmaacharana 3. Knowledge of leads to Self Realisation as being identical to the Supreme 4. Duties, deeds, deep discovery within the Self] Stanza 39. P. 190 [ Vishle- shana on the pattern of Srishti as explained vide 1. Brahmanada and 2. Maha Bhagavata Puranaas] Stanzas 40-41. P. 192 Stanza 42. P. 193 [ Vishleshana on broad aspects of Rig-Yajur- Saama-Adharva chatur shaakhaas] - Stanza 43. P. 196 - Stanzas 44 and 45. P. 197 [ Brief explanation vide Kathopanishad ‗ Urdhva moola‘-on the mortal body and realisation post death] Stanza 46. P. 198 [ Vishleshana vide vide Chapter Six of sixteen sections] Stanzas 47 -48-49. P..207 [ Vishleshana on Bhagavad Gita‘s Karma Sanyaasa Yoga - Adhyaya Five] [Explanation vide the gist of Brahma Sutras : 1. Samanvaya 2. Avirodha 3. Saadhana 4. Phala] Stanzas 50-51 P.207

Chapter Three

Stanzas One - Two and Three P. 208. Stanzas Four - Five and Six P. 209 Stanza Seven P. 209 [ Vishleshanaas on 1. Angushta maatra Purusha vide Maha Narayanopanishad and 2. On Daharaakaasha vide Chhandogya Upanishad] [ Vishleshana vide Taittireeya Upanishad‘s Universal Commands for Good Living] Stanza Eight P. 214 [ Vishleshana vide Prashnopanishad vide TheThird Question: From where

5 and whence Life is born, sustained and then departs!] [ Vishleshana on the significance of Swaadhyaaya vide 1.Taittireeya Aaranyaka 2.9. 1-2 : and 2. The Taittireeya Brahnana respectively: ] Stanza Nine P. 218 [ Explanation vide Apastamba ] -Stanzas 10 -11-12. 13-14 P. 220 [ Vishleshana on Brahma Vidya Jnaana vide 1. Brihadaaranyaka 2. Mundaaka and .3. Atma Jnana Upanishads] Stanzas 15-16. P. 224 Stanzas 17-18 P. 225 [ Vishleshana vide Shvaashvatara Upanishad on ‗Vedaahametam Purusham Mahantam‘] Stanzas 19- 20 P. 229 [ Vishleshana on 1. the Over view of Chhandogya Upanishad of Three Chapters 2. and Brihadradha Saama Veda Gaana specifically] Stanzas 21- 22 P. 230- Stanzas 23- 24 P. 233

Chapter Four

Stanzas 1and 2.. P. 234 [ Vishleshana vide 1. Maha Naraayanopanishad and 2. Vamana Purana] Stanza 3. P. 237 [ Vishleshana on ‗Poornamadah poormna poornamidam‘ vide Brihadaranyaka Upanishad as of Causative Fullness to Derivative Causation-the Cause and Effect Syndrome! Stanzas 4 and 5. 239 [ Explanation vide Mundakopanishad‘ on the Story of Two Birds one seeking material joy and another lasting spiritual bliss and further analysis by Maitri and Kousheetaki Upanishads] Stanzas 6 and 7. P. 241 [ Vishleshana vide Kathopanishad as follows on the Individual Self denoted as the Master of the Chariot, body is the chariot, charioteer is the ‗‘ or the Intellect, mind is the bridle!) Stanza 8; P. 243 [ Expla nation vide Vigjnaana Nouka by Adi Shankara] [ Explanation on Shodasha Tatvaas / Kalaas] Stanza 9. P. 245 [ Vishleshana on Madhu Vidya vide Brihadaaranyaka Upanishad Chapter II on ‗Madhu Vidya‘ or the doctrine of Honey applicable to all the Beings, Elements, Concepts and the Self ] Stanza 10 P. 250[ Vishleshana vide Bhagavad Gita Chapter Fifteen on Purushottama Prapti Yoga] Stanzas 11. P.252 [ Vishleshana vide Maandukyopinshad V and VI and Gouda Paada Kaarikaas there of] Stanza 12. P.255. [ Vishleshana on Gita - as Hamsa Rupi Brahma‘s Upadesha to Sadhyaka Ganaas vide Shaanti Parva Maha Bharata Stanza] Stanza 13. P. 258. [Vishleshana on Angushthamaatra Purusha was explained (vide Chapter III. P.209) - now yet vide Shvetaashvatata Upanishad further] Stanzas Sixteen -Seventeen and Eighteen P.261 Stanza 13. P. 258. [Visleshana on Angushthamaatra Purusha was explained (vide Chaptrer III. P.209) - now yet vide Shvetaashvatata Upanishad further] Stanzas Sixteen -Seventeen and Eighteen P.261 . Stanzas 19-20 P. 262 [Vishleshana vide Brihadaaranyaka Upanishad on Human bondage by ‗grahas‘ and ‗atigrahas‘ controlling organs ending by death and transmigration of Souls as decided by Papa- accounts] Stanza 13. P. 258. [Visleshana on Angushthamaatra Purusha was explained (vide Chaptrer III. P.209) - now yet vide Shvetaashvatata Upanishad further] Stanzas 14-15 P. 260- Stanzas Sixteen -Seventeen and Eighteen P.261 . Stanzas 19- 20 P. 262 [Vishleshana vide Brihadaaranyaka Upanishad on Human bondage by ‗grahas‘ and ‗atigrahas‘ controlling organs ending by death and transmigration of Souls as decided by Papa-Punya accounts] Stanzas 21-22. P. 265- Stanzas 23-24 P. 267. Stanzas 26-25 . P. 268 -[Explanation vide Markandeya Puranaa] Stanzas 26-27 P.269. Stanzas 28-29. P. 269. Stanza 30 . P. 272 [ Vishleshana vide Atma Upanishad as contained in the Atharva Veda ] Stanza 31. P. 273 -[ Brief Explanation of as follows: ] [ Brief on Sanaka Sanandanaadis] [ Vishleshana vide Taittireeyopanishad vide Bhriguvalli] [ Vishleshana vide Chhandogya Upanishads on Saama Veda]

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6

ESSENCE OF SANATSUJAAITA OF MAHA BHARATA

Chapter One

Kourava King Dhritaraashtra had become overwhelmed with duhkha mainly due to agjnaana and trivial mindedness, and by the pull and pressure of saamsaarika pravritthi of sukha duhkhaas. This was much unlike of the tatva vetta even being the daashi putra. [Vyasa initially refused Satyavati's proposal. He argued that Vichitravirya's wives were like his daughters and his union was a heinous sin, through which no good could come.But, Satyavati asserted that to preserve the dynasty, Vyasa finally agreed. The elder queen, Ambika, during sex with Vyasa, noticed his dark appearance and closed her eyes. Vyasa declared to Satyavti that due to Ambika's cruelty, her son would be blind (but strong) and have a hundred sons – later known as Kauravas the descendants of Kuru. Satyavati considered such an heir to be an unworthy king, so she asked Vyasa to have union with her other daughter-in-law Ambalika who fell pale due to Vyasa's grim appearance. As the result the child would be ineffective, his mother begged for another child. In due course, the blind Dhritarashtra, and the pale Pandu were born. Satyavati again invited Vyasa to Ambika's bedchamber; she remembered Vyasa's grim appearance (and repulsive odour), and substituted a lowest caste maid in her place. The maid respected the sage and was not afraid of him, and Vyasa thus blessed her; her son would be the most intelligent man, and she would no longer be a slave. Vyasa told Satyavati of the deception, and then disappeared; thus Vidura a dharmaatma was born to the maid].

Then observed that since he was born of a and as such be not dare to assert his vaidika jnaana by feeling that how dare could asseret to his by elder brother Dhritaraashtra and teach him to be rid of the ‗dwandwa bhaava of sukha duhka, laabha haani- priyaapriya, jaraa marana, unmaada, kaama krodhaadi maanasika badha nivaarana‘ indeed.

Stanzas 1-2 : Tato raajaa Dhritaraashtro maneeshee sampujya vaakyam Viduraaritamtat, Sanatsujaatam rahito mahaatmaa prapacchha buddhim paramaam bubhuushan/ Sanatsujaata yadidam shrunomi mrityuhim naasteeti tavopadesham, Devaasura aacharan brahmacharyamrityave taktarannu satyam/

Then Dhritarashtra approached Mahatma Sanatsujaata and said : Revered Sanatsujata! As per you upadeshaas to your disciples had suggested the ways and means of evading mrityu. That was how Chhandogyopnishad explained vide Chapter Eight of fifteen sections as follows: i) There is a small lotus like space of Brahman that should be realised ii) The Self however is a mute spectator in that small Space and the body parts and senses perform good and evil deeds iii) He who is equated to the Brahman brooks no barriers and his commands are obeyed always! Falsehood covers inability and integrity begets courage and Truth. iv) Individual Self navigates to reach the bridge of faith from darkness to radiance v) Tribute to Brahmacharya signifies Yagna or Sacrifice, ‗Sat trayana‘ or Protection from Truth, and Anushana ot fasting of all kinds vi) Body nerves from heart interact with Sun and Wind and decide on the departure of the body vii) Indra heading Devas and Virochana the representative of Danavas approached to seek Brahman viii) They were shown reflections in mirror and water surface and confirmed that Self and Brahman were just the same and Virochana left satisfied ix) Indra was not convinced and returned to Prajapati again and the latter extended Indra‘s life for further enlightenment x) Prajapati gave the analogy of dream stage when Self would not get affected anyway as organs would be withdrawn excepting the

7 mind xi) As Indra still remained unconvinced, Prajapati allowed further life. xii) The latter then convinced Indra that the Inner Consience had mind as the divine eye yet got influenced by the sensory organs; he gavethe example of horse and carriage since the former has to carry the load of the body parts and senses viz. the mortal body xiii) Finally Indra got the vision of the Self and became ecstatic xiv) He prayed to Prajapati and requested to strengthen him never again to reenter the mortal world xv) Prajapati conveyed that Brahma bestowed the Supreme to him and he to Manu and to Maharshis down the line!

That was how, Sanat sujaata explained to Dhritaraashtra:

Stanza 3: Amrityuh karmana kechinmrityurnaasrtiti chaapare, shrunume bruvato raajanayathaitanmaa vishinkithaah/

Raja! owing to agjaaana, invarialbly the most of humans do be ever fearful of mrityu which the enligntened ones would assert that there be nothing like ‗mrityu bhaya‘ . Hence the absolute need for ‗vedokta karmaanushthaana‘ which ought to eradicate mrityu bhaya. These not only be inclusive of Shat Karma Vidhi of Dwijas or the twice born varnas of --, especially the Vipras. These Duties as so aptly boiled down by the Maharshis to a number Six as preceded by Snaana and these are Sandhya Vandana and Gayatri ---Brahma Yagna- Devatarchana-and Vaishwa Yagna. Then the subsequent coverage is on Ashoucha Nivritti or absolving Physical and Internal blemishes consequent on occurrences in the course of one‘s Life Time. These are the principles of Dharma Rakshana as that should indeed keep away the mrityu bhaya!

Stanza 4. Ubhe satye kshatriyaadyapravritte moho mrityuh sammato yaha kaveenaam, pramaadam vai mrityumaham braveemi sadaa pramaadamamrutatvam bravomi/

Purvokta mrityu tatva kaarana Kshatriyaa! In the hoary past at the srishti kaala, mrityu prabhava was none indeed. But as per Rudra Deva‘s insructions Brahma Deva manifested Mrityu Devata as follows:

This ‗charaachara jagat and the kaalamaana or the Time Cycle of the Present-Past-and the Future too have been under your care. By your angry ‗agni jvaalaas‘ are right now all spreading as parvata shikaraas- jalaashayas and so on had been in flames along with the charaachara jagat of your own creation. Brahma Deva! your own creation had been gradually getting devastated and hence it would be high time that you soothen your anger and hence may I beg you to be merciful to your own creation and lessen your krodhaagni for now!‘ Prajahita Rudradeva made an appeal likewise, Brahma Deva had cooled down and intensified his thought process and directed Agni Deva to resort to take to Pravritti and Nivritthi means or of Karma and Jnaana . As Brahmadeva having totally self restrained with his panchedriyas, he witnessed a female figure with a dark and bood red profile as her throat, visage and eyes odf thick yellow and red colourrs. She had golded kundalas, and Her shapely physique with ever sparkling ‗aabhushanaas‘ standing erect on dakshina disha wirh Her glittering looks with one eye replete with Deva samuhas and another of Jagadeeshwari with ‗mandahaasas‘. Then Brahma Deva beckoned her near to him and commanded to destroy all the pranis in the Universe. He further commanded: Devi, you were generated from my samhaara buddhi and hence kill each and every body, be they papaatmaas or punyaatmas and as you be blessed. Then Mrityu Devata broke into tears crying away, when Brahma Deva solaced Her. Mrityu Devata‘s ‗atyanta ghora tapasya‘- Brahma explains in detail about the prajaharana kaarya as instructed to Mrityu Devata and Her ‗universal populatity in a negativity‘- Mrityu Devata had then very earnestly folded Her hands and appealed to Shresktha Prajapte! You had created me as female, how

8 indeed had you made to be so cruel and heartless to perform such karmaacharana as I am afraid of such degraded sinfulness. Do kindly be gratify me with affection as the love and affectionate putra-mitra- bandhu- maata- pita-pati janaas be spared from death and am frightened to be merciless that manner am frightened to act with manner. Bhagavan! I am frightened to withstand the unremitting cryings of ‗deena- duhkhi-praani netra jala bindus‘ be such as to shatter by mind-heart-and imagination. Thus my prostrative appeals seeking your refuge. Deva! Surashreshtha! Loka Pitaamaha, may I bend down and with saashtaanaga namaskaaraas as your sharanaarthi with my humble appeal as be nor prapared to dare enter into the ‗Yamaraja Bhavana‘. Prajeshwara, do very kindly allow me to perform deep tapasya and thus bestow your boons‘. Deveshvara! I might not be able to execute this task of adharma karma of forcibly taking away the pancha praanaas as that ‗dushtaadharma kaaryas‘ be ever possible for me‘. Then Brahma Deva replied: ‗Mritu Devata! I had manifested you to destroy you only of my own creation of the lokaas and hence do obey my instructions.‘

Thus Sanat Sujata explained to King Dhritaraashtra:

Stanza Five :

Pramaadaadvaa asuraah paraabhaavaannapramaadaad Brahma bhutaah suraascha, navai mrityu vyaayaagna ivaatti jantuun naapyasya rupamupalabhyate hi/

Since phala vilakshana swarupa kaarana amrita tatwa be not at all be possible to be accomplished nor jnaana yukta karma samuchhaya kaarana be even too ‗amrita tatva praapti‘ possible to forestall mrityu That is why the asuraas be ever facing defeat from Indraadi Devaas. By virtue of pramaada even, paramatma tadaatmya could never be possible for asuraas. Recalling how stanza 2, the illustration of Virochanaasura and Indra again in Chhandogya Upanishad in detail the explanation be provided as follows:

[Vishleshana on Virochanaasura and Indra in fuller detail vide Chhandogya Upanishad

VII.iii.4: Prajapati desired to know the practical reasoning of attaining such a state when the Self would have no sin, no dishonesty no death, no displeasure, no hunger and thirst and no uncertain will! Then his desire came to be known from ear to ear and both Devas and Demons sought to ascertain the methodology of attaining such a status. Devas approached Indra to search the Self by realising as to which one would attain the status of freedom of movement all over the worlds and by which procedure this state could be achieved. The Demons too followed suit and commisioned Virochana among them to find out. Without the knowledge of each other both of the representatives performed Sacrifices to satiate Prajapati and obserced celibacy for thirty two years. As they were finally visioned Prajapati and entreated him to teach various ways and means of accomplishing the state of such tranquility and bliss. Indeed both Indra and Virochana assumed of their deep knowledge, application of mind and practical abilties! Prajapati smiled instead of losing composure as otherwise neither of them should have been discontented. Thus he replied: Yah esha akshini purushaha drishtyaa esha aatmeti! That is: The person that is seen in the eye is this Self; this is Immortal, Fearless and that is Brahman indeed! He further quipped: This one is clearly seen in water and this one is in the mirror;whom do you think looks clearer! Then he declared in all seriousness: This one is seen very clearly in all these! Truly indeed the Individual Self and the Supreme Self are just the same. On visioning their own reflections, Indra and Virochana left Prajapati as Self and the Supreme were same: VIII.viii.1-5) On seeing their own reflections, both Indra and Virochana said

9 that indeed these were their own reflections from top to bottom; both were well presented, well dressed and truly their own reflections, but how could the reflections of their own! Either Prajapati was being humorous or there might be a catch. As they both looked unconvinced, then Prajapati explained the reality that the Self was not to be confused with the body adjuncts including the mind even as one Deva or another ruled over various Indriyas but the Antaratma being a reflection of Paramatma was totally one and the same and what Indra or Virochana witnessed was not, repeat not the mortal body and the Self and the Supreme were idendical! Both Indra and Virochana were then convinced and desired to leave. But Prajapati stated that were leaving naway but wthout attaining the Self and realising the Truth in practice! Then Prajapati advised them of the mystic teaching: The Self is as worship worthy as Brahman and instead of serching elsewhere for him, one needed to look inward itself as the Self was right within oneself ! It is unfortunate that little reasing this Truth, one ignores Brahmacharya in the full sense as also practice of Charity, meditation, introspection, and practice of what virtue is all about! This would truly lead to freedom of movement and bliss!

But indeed Virochanasura left satisfied but not Indra who further on and on to pursue the secret of Brahman till he succeeded. Indra returned to Prajapati not fully convinced yet as the latter extended Indra‘s life for further enlightement

VIII.ix.1-3) Having left Prajapati, Indra on way back to Devas who actually deputed Maghavan (Indra) to ascertain the ways and means of discovering the Self was partly satisfied with Prajapati‘s demonstration of the Self and the Supreme were identical, was however not fully convinced. No doubt the mirror / water reflection of himself was not too clear: if the body of the original was well dressed then the image reflection would be nice too but if the original was blind or lame, or crippled, the reflection too would be similar. This was not convincing that the Supreme and the Self could be the same, after all!So he returned to Prajapati once again reaching him back after Sacrifices and severe meditation. Prajapati replied that having been already convinced, as Virochana too did, why did you return again! When Indra expressed his doubt again, Prajapati explained : Since obviously the object of comprehension had some defect obstructing the understanding, his life would be extended by thirty two years!)

Prajapati gave the analogy of a dream when the Self was unaffected as organs were withdrawn excepting mind so as to convince Indra that the Self was identical to Brahman

VIII.x&xi.1-4 ) Prajapati then explained the Self in two situations viz. one as the Self in a dream stage and another the Self as a Spirit; in these two situations an Individual Self would experience both external and internal objects while in tha latter case the Self exists without such experiences. To the experience of Self in dream stage first and as the Absolute Self in the ensuing section. In the dream stage, the Self is free from his own body defects like being blind, deaf, lame, unintelligent, timid, disabled, stupid and so on and that he is handsome, strong, intelligent, confident, well appreciated and so on. In that dream stage again, he is not killed despite the feeling of actual death and once he regains conciousness he is alive after all! Indra felt that the dream situation not being real, he is not convinced of the Self being free from fear, does not face death in reality and so on. The Self is sinful, afraid, timid and unstable of mind. Therefore the dream situation is unconvincing about the significance of the Self! Then Prajapati argued that he cited the dream state example only to prove that just as in the dream stage, the Self remains unaffected even as the body would eventually perish and that was the simple message which wanted Indra to learn. But as Indra still remained unconvinced especially since organs, senses, and vital energies were intact in the

10 dream state, the Prajapati accorded further extentension of five more years of life to practise sacrifices, secure intense knowledge and perform further introspection, as they say normally Indra lived for hundred and one years; this is so because the dream state explanation did not impress and click! Prajapati once again asserted that there was nothing more than the Self!)

Immortal Self called the Supreme is like the horse drawing a cart as a spectator to the deeds by the body! All the deeds of the Self are squarely responsible by the body/sensory organs that are mortal!

VIII.xii.1) Do understand this Maghavan, said Prajapati: this body is mortal and is shrouded by death; that is also the place of the Self which is immortal but bodiless! Whatever is embodied as the body is subject to death as that encases the Immortal Self. This outer covering or the body is subject to pleasures and pains or desirable or nondesirable influences . But surely the unembodied Self is totally unaffected by the pluses and minuses or joys and sufferings. Thus the basic inner light has nothing to do the darkness or some occasional flashes of light as joys as retained in the encased body.) VIII.xii.2) ( Now, Air, clouds, lightnings, or thunders have no body and are established in their own forms or bodies. These have all the off shoots of the Sky having their own positions and forms yet reach to the Sun even being in their own positions) VIII.xii.3) In the same way as air, clouds, thunders with no body of their own reach up to , so does the Self enjoys the pleasures and pains of the body parts as a mere inward spectator only and does not identify with the activities like the mouth that speaks, the ears that hear, the eyes that see, the skin that touches, the mind that thinks and so on. This serene and relaxing Self being established and identified its own image called the Supreme is a witness of the activities of the ‗jnanendriyas‘ and ‗karmendriyas‘: there the Self moves about laughing, sporting, enjoying women, riding vehicles, and so on in the ame manner that a horse is harnessed to a cart; this is indeed the illustration of the Self and the Body! This truly sums up as: ‗Dehaadi vilakshanam Atmano rupam‘ or the deeds and experiences of a body are the Witness Form of the Self!!) VIII.xii.4) The one who is the Unique Observer is the Self and the Sense Organs are the instruments of perception. For instance vision by eyes integrated with space is for seeing. Likewise, the Self Conciousness smells with the nose, speaks with mouth, touches with skin and hears with ears) VIII.xii.5) Now, the conscious-ness activates mind the divine eye as the agent of the Self ; the Self by itself does not intiate any action as all the actions are wrongly attributed to it; indeed all the actions are the handiwork of those organs whch are associated with the Self. That body actions are initiated and executed by the Self is a gross misrepresen -tation of facts! ) VIII.xii.6) Undeniably indeed, the entire Universe inclusive of all Divinities do esteem and worship the Self by the might of knowledge, resolve, introspection backed by Sacrifices, Deeds of Virtue and unified meditation. He who visions within secres the worlds: this was what Prajapati asserted and again to Indra! This magnificent Brahma Vidya about the splendour of the Self is so easy to know but unattainable to digest!

An ecstatic rapture expressed on the splendid vision of the SELF!

VIII.xiii.1) This is an outstanding of Achievement whose Declaration grossly implies as follows: From the darkness of Unreality, I discovered the Truth; I have shaken off ignorance as a horse shakes off its manes and as Chandra is freed from the clutches of Rahu! Now, I will surely attain Brahman even as I will leave the mortal body to Immortality! I will most certainly attain!

The departing prayer to attain glory of lasting Existence and never to enter the slippery place of rebirth!

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VIII.xiv.1) To enable meditation, one looks up to that which is Space since that is believed as the name and form of Brahman.That is not only omni- present but Immortal. That now as per present realisation is the Self! May I now pass the assembly hall of Prajapati and his abode! May I secure the glory of , and Vaishyas too! Truly indeed, I am the fame of fames. May I never ever enter the slippery place of rebirth!

Brahma instructed the Supreme Vidya of Brahman to Prajapati who in a chain bestowed to Manu and to Teachers further

VIII.xv.1) // Brahma instructed this unique awareness to Prajapati who in chain to Manu and to the Teachers. Practising Brahmacharya by study of Vedas and Scriptures and other duties the Student returns home and become a householder, train his students, beget sons and help them with discipline and virtue. Then withdraw his organs into the Self, practise introspection, terminate into Brahma never to return. This is the True Essence of Mortal Existence and the Beginning of Eternal Bliss!]

Stanza Six :Yamam tveeke mrityumatonnyamaahuraatmaavaasamritam brahmacharyam, pitruloke raajyamanushaasti devah Shivah Shivaanaama Shivo Shivaanaam/

Once there be ‗Satyamupalabdhhata‘ and of ‗mrityujnaana‘ are the imperative processes of brahmacharya, pitruloka darshana, besides of Shiva-Shivanaama and Shivoham be the maargaas to the vigjnaan vettass.

As Mrityu be readied for samasta praani samhaara as of a vyaaghra swarupini, this is evident in the reference of Satyavaan and Savitri as to how Yama Dharmaraja be merciless.

[ Vishleshana on Savitri and Yamadharma Raja vide Agni Purana

Subsequent to death, body forms are given the nomenclature of ‗ativahikas‘, as is described in Agni Purana.The followers of Lord ‗Yama‘ (God of Death), known as ‗Yama dhootas‘ or Yama‘s servants take the ‗ativahikas‘ to the Abode of Yama. The Great Accountant of Lord Yama, named ‗‘presents the facts of good deeds or misdeeds- ‗Punya‘ and ‗Papa‘- of each ‗ativahika‘ and a decision is taken whether, or how, or for how long the penalty or otherwise needs to be enforced and indeed there are no exceptions, no clarifications, no consultations, and no loopholes in the Law.The judgments are instantaneous and action packed. Lord Yama of Death is also the Lord of Dharma (Justice). The cycle of death, birth and rebirth is certain, instant and unending. Agni Purana also narrates the details of Hell ( Naraka Lok); the number of hells is stated to be twenty-eight, each comprising many subsidiaries, depending on the type or duration or the extent of the sin.The sinners are boiled in oil,or whipped, or pierced with spears or eaten up by fire balls, or eaten up by birds, or tortured by machines and so on, depending on the sins.If one kills a cow, the person goes to ‗Mahavicha‘Naraka; if a Brahman is killed, the destination would be a Burning Naraka, named ‗Amakumbha‘; killing of women,children and the old persons would attract ‗Rourava‘ Naraka; an arsonist is sent to ‗Maha Rourava‘; a thief goes to ‗Tamisra‘ (pierced by spears and swords) or ‗Mahatamisra‘( bitten by snakes and insects) depending on the extent of the deed; killing father or mother takes one to ‗Asipatravana‘ (cut into pieces by swords again and again) or ‗karambhavaluka‘ ( made to stand deep into burning sands for long duration); a tyrant is crushed like an oil seed in ‗Thailanpaka‘; a person who is hypocrital is packed up to ‗Mahapata‘ and like wise sinners such as killers of animals, tree cutters, critisisers of Vedas or teachers, those who

12 provide false witnesses and so on are all punished as per the Regulations of the Narakas.Rebirths are also ordained, at the time of reverting the ‗ativahikas‘ to mortal life, again on the basis of the ‗sanchitas‘ ( as stored in the earlier births) or ‗Prarabdhaas‘( accounts maintained in the previous birth alone). Retribution is also as per norms in the rebirths: a killer of Brahmana is reborn as a deer, dog, pig or camel or becomes a victim of tuberculosis; a drunkard is reborn as a donkey or if reborn as a human again, would have deformed teeth of a dog; a thief of gold becomes a worm or an insect; a stealer of food becomes dumb; a stealer of foodgrains as a rat; a stealer of animals as a goat; a stealer of fruits as a monkey; stealer of meat as vulture; of as a cow and so on.

‘Yama Gita’ is an interesting chapter in Agni Purana. It describes the Story of ‗Nachiketa‘, the faithful son of King ‗Vajashrava‘. The King performed a Sacred Sacrifice against all his possessions. Nachiketa kept on enquiring of his father as to whom all the possessions were given to against the expenses for the Sacred Sacrifice or the Yagna‘. The King did not wish to reply to the immature enquiry of his son. But, when Nachiketa insisted on knowing, the father said out of disgust that along with all his possessions, he gave away his son Nachiketa too to Lord Yama. Believing this, Nachiketa travelled all the way to Lord Yama‘s Abode by virtue of his severe and sincere meditation and the Lord was not agreeable to accept him since his life was intact on Earth. But, despite Lord Yama‘s persuasion, Nachiketa woud not change his mind. As a result, Lord Yama provided the Discourse known to posterity as the Yama Gita.Yama Dharma Raja wondered as to why human beings get enamoured with extremely temporary wishes and become victims of insignificant comforts like ‗Aasan‘ (seat), Shayya (bed), Vaahan (carriage), Paridhaan (Vastras/clothing), and Griha (homes). Sage said: ‗Bhogaasakti‘or desire for luxuries ought to be replaced by ‗Atma Tatva Chintana‘ or the analysis of the Soul. King Janaka opined that human beings were always subjected to the onslaught of ‗Adhyatmika, Adhidaivika and Adhibhoutika‘ tribulations and still they did not take lessons from them but strangely enough crave for momentary pleasure instead of seeking permanent bliss of Paramatma! Sanakaadi Maharshis affirmed that after all whatever desires that human beings might have, could be fulfilled instantly with the help of Tapasya but to attain the path of Avinaashi Brahma should be the lasting source of delight and that was what they should try to secure instead of frivolties! Naasti Vishnu samam dhyeyam tapo naanshanaat param, naasyaataarogya samam dhanyam naasti Gangaaamaa sarit, na sosti baandhavah kaschid Vishnum muktwa Jagadgurum/ (There is nothing more worthy that is worshippable than Vishnu, no better Tapasya than fasting, nothing more valuable than ‗Arogya‘ or good health and no superior river than and finally there is no other closer ‗bandhava‘or relative than Vishnu.Those who die while in introspection about Vishnu that he exists and guides our actions from above, in front, in the Indriyas, in the heart and the face are sure to identify with Vishnu).‘

Nobody could ever restrict Para Brahma by a name or identify by a Samsthana or an Estalishment or by a Rupa! Some worship him as Vishnu or Shiva, Brahma, Indra, Surya, or Para Brahma or Maya or ! From Brahma to a worm, the entire Srishti is Paramatma. Atma (Soul) has no features, no characteristics, no age, no home, no dimensions, no body and least of all an identity.But is perceivable by Dharma against Adharma, jnaana against ignorance and ‗‘or devoton against ‗rakti‘(desire). That Supreme Power is visible by the means of , Dhyana, Japa, Aaradhana, Homa, Daana, Tarpana, , Snaana, Tirtha, , Kirtana, Yagna, Yoga, Veda, , Purana, Satkarma, , Nigraha and Sacrifice. If humam body is likened to a Ratha (Chariot), Atma is the Rathi (or the Driven), Buddhi or Inner Consiousness is the Sarathi (Charioteer), ‗Manas‘ is the ‗lagaam‘ or the Checkmate, ‗Indriyas‘ or the horses, ‗Vishya Maarg‘ or the road to doom or as the case that might be and Bhokta is the

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‗Atma‘ or the Conscience. If the foolish Sarathi does not hold the mind and Indriayas tightly then the horses tend to run towards ‗Samsara‘ which is broad and readily attractive and not to the narrow path of ‗Parama pada‘. It is the discretion of the Sarathi to checkmate the horse-like temptations of a make- believe rosy path; if the horses are driven by ‗Buddhi‘ by its own self, then the latter is directed to Maha Tatwa which in turn would point out to Mula Prakriti which finally nables to realise the Parama Purusha.Thus, the Essence of Dharma Raja‘s Discourse was that human beings were indeed fully aware that they should not commit sins; strangely enough however-and despite the awareness that such wicked acts would attract heavy penalties- they continue to perform sins with full consiousness. Sages have been dinning in the ears of humanity that the notorious the Six Enemies of Humanity,viz. Desire (‗‘), Anger (Krodha), Greed (‗Lobha‘), Infatuation ( ‗Moha‘), Arrogance ( ‗Mada‘), and Jealousy (‗Matsarya) should be refrained from at any cost, but the ways of human life are entirely contrary to the morals preached conveniently and nonchalantly, without fear or qualms of . ‗Yama Gita‘ further exhorts that a human life, which is far more precious than all other forms of non-human species, should not be frittered away without cashing the opportunity as it seldom realises the need for aligning the Inner Soul with the Super force. Thus the final goal or Life‘s real achievement is the union with the Supreme and the greatest possibility is to invest the physical existence to achieve the Finality.]

As ‗jaatasya maranam dhruvam‘, or that which is born is destined to die and this truism is a law of nature; then why get concerned much about death! Nobody knows the past and future lives of the various Beings on earth nor what would happen next moment of the ongoing lives. Only the present scene of what occurs right at the moment would be seen, thought of and heard about. Thus is this momentary existence worthwhile to ponder over and declared about! One visions about death and mutual affinities as of the moment and suprisingly talked about and express one‘s views but is there one to predict as to what occurs threafter! Hence Karmanyevaadhikaaraste maa phaleshu kadaachana, maa karma heturbhuuh maate sangostva karmani/ One be thus having only the liberty to ‗do‘ but never demand the return fruits about which you have no control. Yet never abstain from the performance surely expected by a human. ‗Karma Phala‘ is as per the decision of the Almighty. What ever is decided as per destiny shall doubtless be awarded to individuals. Never hesitate to accept by way of self desire or by the misleading advice of the public. The very feeling of disappointment creates suspicion and self repudiation. This tends to lead to frustration which is the anti-thesis of contentment and thus further leads to a string of inabilities for further successes! That situation is tantamount to ‗ jadatva‘ or total lack of initiative!Follow the path of Yoga or the routine ‗dharmaacharana‘ and your daily duties, without fear or favour. Avoid wishful thoughts. What ever is accomplished or not, do not be flustered but me equanimous without over reactionary exuberance or anxiety. The key factors are ‗nishkaama buddhi‘ or desiring mentality and of nervous anxiety. Nishkaama buddhi results in moksha prapti in the long run and self contentment while the the contrary fall out would be‗samsaara bandhana‘ the shackles of the mortal life. Hence the royal path is sama buddhi or equanimity. ‗Sama Buddhi‘ yields the fear of ‗punya and paapa‘ or the pluses and minuses of the balancing of a sensitive balance. ‗Samsaara Paribhramana‘ or the inevitable circlings of life has either a steel chaining up or a golden shackle and that is all the difference all about! Nishkaama buddhi negates ‗karma phala‘ or the fruits of action but that is certainly not to be confused as inaction but well poised and balanced action! That type of sensitive balancing leads to further ‗ vimochana‘ or further birthlessness named ‗nirvana‘ or the Truthful Bliss! Therefore as long as your ‗buddhi‘ does not get entangled in ‗bhramas‘ or ever doubtfulnesses, and absolute neutrality to the contemporary happenings as being seen-heard-felt and experienced your mental poise is secure and stable.

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Manu Smriti had emphasised : Yathokthanyapi parihaaya dwijottamah, aatmajnaane shamechasyaad vedaabhyaase cha yatnavaan, iti tathaah Bhagavan Parameshvarah, jnaanam tu kevalam samyapavarga phala pradam tasmaad bhavadbhirvimalam jnaanam kaivalya saadhanam, vigjnaatvam prayatnena shrotavyam drishyamevacha/ Neither indriya , nor tapasya and karmaachaana,be able to Brahma Prapti. With parapakva jnaana prasaada and vishuddha antahkarana and hridaya kamala dhyaana only be enabled to parapatma saakshaakaara..

Sanatsujaata emphasised : Kshatriyaas! Normally manushyaas tend to fulfill the karmaacharana vidhis as the moksha dharma praapti maarga as the jeevaatma by satkarma maarga be possible for the saakshaatkaara. Vidvadjaana‘s kartavya be therefore to attain atmajnaana based no doubt as pursuant to the pravritthi maarga nishkaama kaaryaacharana and tatva jnaana as the the step forward to the moksha maarga.

Nishkaama poorvaka karmaanuthaana follow the kevala -indriya-maanasika-buddhi with aasakti parityaaga chitta of ‗ kaayena-vaachaa-manasendriyavaa-buddhyatmanaavaa-prakrite swabhaavaat karomi yadyat sakalam parasmai etat Naaraayanaayeti samaaspayami‘.As per nishkaama poorvaka karmaanushthaana yogis be of kevala indriya, maanasika buddhi and shareera and tadvaara aasakti parithaaga vishuddha chittthaas. Thus the yagjna-daana-tapasya be the inputs. As vidya-avidya anushthaana be once followed then avidyaatmaka rupa karmaas be overcoming and not obsessed mrityu whila vidyaa rupa anushthaana be the resultant of amrita tatva praapti. In either case the nishkaama karmaacharana be resul oriented for sure. Normally a person is differentiated by his nature and nurture. These tendencies tend to influence the proclivities of Vidya and Avidya or Ignorance and Knowledge. Even as both have to cross the gates of death, one prepares for crossing it with not much of concern to other worldliness but of material ends while others due to Vidya or Awareness of higher worlds seek to resort to work and wisdom. Now these tendencies are the follow-up of the previous lives called ‗Prarabdha‘ or the carry forward. That indeed was the nature of a person who has just transmigrated with the load of his ‗paapa punyas‘ or merits and demerits at the termination of the previous life. There are three types of features that human beings are moulded in the three classes of Satvika- Raajasika-Taamasika tendencies; those with ‗satvika guna‘ worship Devas; those with ‗Raajasas‘ features tend to worship Raakshasas and ‗Taamasikas‘ pray to ‗Bhuta pretas‘. Referring to Rites or other kinds of sacrifices, the Satvika Guna persons perform the deeds as duties and without returns of fruits, while those with Raajasiha mentality perfor the Sacrifices either seeking returns of for satisfying their own egos; the third category of ‗Taamasikas‘ perform worship, if at all, without faith and as a formality. Having detailed the three categories of Satva-Rajasa-Tamasa gunas, Homa karyas without mental application and faith, charity for bravado and so called meditation to please others with motives are all called ‗Asatkarmas‘ or works and deeds are negative acts with neither faith nor application! One should also realise that various deeds of virtue by themselves would not by themselves provide ‗mukti‘ from the cycle of births and deaths but would be a step forward to cleanse the mind and hearts. On the other hand, it might be interesting to note that Avidya needs to be recognised its due role since in its absence, how could Vidya flourish and be an instrument for Realisation just as when one always lives in darkness would there be a comparison possible for enlightenment! After all in the absence of Aditya what would be the reason and incentive for an individual‘s freedom from the bondage of mind, panchendriyas and the thick screen of ‗Maya‘

Finally Shivah Shivaanaama Shivo Shivaanaam/’

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[Vishleshanas vide 1. Shvetaashvatara Upanishad asserts Rudra, the ‗Pashupati naadha‘, subtly hidden in the Inner Self of all Beings 2. Shiva Purana briefly explaining Shiva Jnaana and 3. Linga Purana on Triambika Mantratmika Jnaanaamrita.

1. Shvetaashvatara Upanishad

IV.viii-x) Rikchekshare param vyoman yamin deva adhi vishve nisheduh yastam na veda kimrichaa karishyati ya it vidusta ime samaasate// Chandaamsi yajnaah katavo vrataani, bhutam bhavyam yaccha Vedaa vadanti, asmaan mayi shrijate vishvam etat tasminshanyo mayaayaa samniruddhaha// Maayaam tu prakritim viddhi, mayinam tu mahesvaram, tasyaavayava bhutaistu vyaaptam sarvam jagat//

(Of what avail is the study of Rig Veda or for that matter of the knowledge even all the Scriptures since after all such studies are rendered as futile if internal discipline is a discount and awareness of the Supreme is a casuality. Veda knowledge, performance of Rituals and Sacrifices and knowledge of the Supreme are indeed the ingredients of Faith in and constant strife for attainment; and the rest is all the play of Maya. Let it be realised for ever however that the whole Universe is Prakriti and Maya and even the play of Maya is again the play of the Almighty itself! Indeed and Shakti are like the parents of the Universe. One should realise that Pakriti creates the worlds of the Real-Unreal Nature, protects them by her own energy of the three gunas and terminates the Universe by her own powers again at the instance of Ishvara and revives too again by her own energies! Thus goes the cycle of Srishti-Sthiti- Samhaara!)

IV.xi-xiii: Yo yonim adhishthi eko yasmin idam sam cha vichaiti sarvam, tam Ishaanam varadam devam eedyam nichaayyemaam shaanti atyantameti// yo devaanaam prahavashchodbhyascha vishvaadhipo rudro maharsh ih, Hiranyagarbham pashyata jaayamaanam, sa no buddhyaa shubhayaa samyunaktu// Yo devaanaam adhipo yasmin lokaa adhishtiyaah, ya Ishesya dvipaadaschatus padah, kasmai devaayaa havishaa vidhema//

(The Singular Parama Shiva is the Originator of Existence of the Beings of the Universe as also of its dissolution and creates it again and again and that Supreme Energy viz. Ishaanam varadam or the only and unfailing source to bestow to all in the Creation; truly indeed, those who understand His excellence would be destined to secure Peace. He is the origin of Devatva or of Devas and the distributor of their celestial powers; it was Rudra who visioned Hiranyagarbha Brahma who is the Supreme Architect and had enabled the machanism of the Cycle of Births, Deaths and Births again! Rudra Deva is also the Over-Lord of Devas besides the two legged and four legged ‗Pashus‘ thus having attained the title of Pashupati -naadha‘!

IV.xiv-xvii: Sukshmati-sukshmam kalilasya madhye, vishvasya srashtaaram aneka rupam, vishvasya - ikam pariveshtiraaram jnaatvaa shivam shantim atyantameti// Sa eva kaale bhuvanashya goptaa, vishwa -adhipah sarva bhueshu goodhah, yasmin yuktaa Brahmarshayo Devaascha tam evam jnaatvaa mrityu paashamschinatti// Ghritaat parammanam ivaatisukshmam jatva Shivam sarva bhuteshu guudham vishvasyakam pariveshtitaaram jnaatvaa devam muchyate sarva paashaih// Esha Devo Vishvakarmaa mahatmaa, sadaa janaanaam hridaye sannivishtaah, Hridaa manishaabhi klipto, yad etad vidur amritaaste bhavanti//

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( Rudra Deva is the ‗Sukshmaati sukshmam‘, ‗vishvasya srashtaaram aneka rupam‘ or the subtlest of the subtle, the Unique Creator of all the Beings of myriad forms is also the great enveloper of what all one could visualize; realisation of his splendour brings peace for ever. He is the unchallenged protector and the ultimate refuge point of all and the illustrious Sages are able to access Brahman the Final Abode of Bliss even severing the chords of death forever. Just as a thin film conceals the top layer of butter in milk, the embodiment of ‗Shivatva‘ or auspiciousness of Shiva is concealed in one‘s own inner cave of the body; the ‗ Vishvaikam pariveshtitam‘ or that Unique Energy sustaining and filling up the Universe in Totality once recognised and realized is certain to break open the fetters of ‗Samsara‘! It is that very ‗Paramatma‘ that is right within the concealed as one‘s own ‗Antaratma‘ as seated in the heart, once visualised in the mind, brings to the frontiers of Immortality! The awareness of the Inner Self as alreadyexplained vide III.iii is framed in the heart and mind in the measure of a thumb!)

IV.xviii-xxii: Yadaa tamastan na divaa na raatrir na sanna chaasacchiva eva kevalah, tadaksharaam tatsavitur varenyam, prajnaa cha tasmaat prashrataa puraani// Naiknam urthvam na chiryanaacham ma madhye na parijagrabhat na tasya pratimaa asti yasya naama mahad yashah// Na samdrishe tishthati rapamasya, na chakshusaa pashyati kashchanainam, hridaa hridishtham manasaa ya enam, evam vidur amritaaste bhavanti// Ajaata iti evam yevam kashchid bheeruh praadyate: Rudra yat te dakshinam mukham tena maam paahi nityam// Maa nas toke tanaye maana aayushi maa no goshu maa no ashvesu reerishah, veeraan maa no Rudra bahmitovadheer havihshmantah sada ittvaa havamahe//

(The Supreme is symbolized with absolute identity of the Self as the ‗svitur varenyam‘ or of neither darkness nor light but as flood of the highest level of splendour and as typically characterised as neither as a Being or a Non Being but as an entity that is imperishable; this is what the age old belief of Sages and Seekers of the Almighty! ‗Nainam urthvam na tiryancham‘ The Inner Self again has no dimensions nor directions; neither above the level nor across, not in the middle nor in accord and simply perplexing and inexplicable. Essentially there is nothing comparable to it and is truly awesome and glorious! Paramesh – wara can never be visible by eyes or mind of commonality but with vision ultimate excepting through heart and mind of purity ‗par excellence‘ and of the nature of divinity!! Indeed those who are successful in binding the Highest to one‘s heart and mind are blessed and become immortal! Once the concept high order of devotion and dedication is observed, the hardest barriers of Bhagavan‘s gate ways get melted away and dissolved! Thus the prayers of utmost intensity stating most sincere commendations like : ‗Rudra Deva! You are unborn, the most worthy of the worthiest, and the one who is eternal and so on then becomes surely suceptible to yield the fruits of His grace for sure! Sankara is indeed ‗bhakti vashamkara‘or is susceptible to devotion and faith and tends to melt away to mortal cries of obsessed prostrations like ‗ maam pahimaam!‘ ‗Maa nas toke tanaye maana aayushi‘ or RudraDeva! Do never hurt us not in my child or grand child, penalize not my life; nor my cattle, horses and so on out of your anger‘! Indeed, we seek to please you with our oblations through Agni Homas. Paramatma!, be merciful and do protect us for our deeds of omissions and lapses!‘ ‗

Of what all about is the Unimaginable Brahman as distinct from Maha Purusha and Prakriti!

V.i-iii) Dve akshare Brahma pare tvanante vidyaavidye nihite yatra goodhe ksharam tvaavidyaa hi amritam tu vidyaa, vidyaavidye Ishate yastusonyah// Yo yonim yonim adhitishthati eko vishvaani rupaani yonischa saevah/ Rishim prashutam kapilam yastam agre jnaanair bibhrati jaayamaanaanam cha

17 pashyet// Ekaikam jaalam bahudhaa vikurvan, asmin kshetre samharati esha devah, bhuyah shrastvaa patayas tatheshah sarvaadhipatyam kurute mahaatmaa//

(The great divide of Maha Jnaana the Original Source of Knowledge viz. Vidya and Avidya the Ignorance manifested as the Maya is clear; the Permanent and Fleeting are the typical phenomena of the Universe and Life on the one hand and Brahman on the other! Brahman is the singular source of all the forms and facts of existence and Hiranyagarbha or Brahma as clearly distinguished from Brahman as the Intermediary between the two! ‗Yo yonim yonim adhishthati eko vishvaani rupaani yonih‘ or the Single Source sources the several sources and some Maharshis like Kapila might even put forth their thoughts of Sankhya differently initially! ‗ Ekaikam jaalam bahudhaa vikurvan‘ or the Supreme Lord of the Universe spread out far and wide and up appeared several Devas all of whom were of individual luminosity and powers of their own ‗amshas‘ and of course their own Selves, apart from the Greatest Self the Maha Purusha Prajapati Rudra Deva!)]

2. Shiva Gyanaamrtita vide Shiva Purana‘

Ishanah Sarva Vidyanam Shrutiresha Sanaathani /Veda kartha Veda pathih Tasmaccambhurudahtritha / Sa evam Shankarah Saakshaat sarva anugraha karakah/Kartha Bhartha cha Harthaacha Nirguna eva Sah / Ishvara is the Master of all ‗Vidyas‘ or Knowledge, the Origin of Vedas and their Chief; He is the epitome of mercy, the Evidence of Creation, Preservation and destruction and the Unique ‗Nirguna‘). He is the Cause of Causes; the Act, the Action and the Actor; the Sarva Swarup or The Multiple Images and ‗Eka Swarup‘ or the One and Only Figure. Like a Seed becomes a fruit and the fruit yields seeds, Siva is the Seed and the Fruit too. From Parabrahma to a piece of grass, it is all Siva only. But, invariably human beings consider Him as entirely different from themselves. One tends to address Him as ‗You‘ as separate from ‗Me‘, little realising that both are not detached Entities. It is the understanding of this simple truth that Siva Gyan is all about. The reason of this disconnect is due to the interplay of Illusion and the Self. Be it Earth, or Ocean or Ether there are countless forms of Siva in dissimilar dimensions, yet there is an infinite diversity in a unique unity. It is one Sun on the Sky but the reflections in various water bodies assume myriad forms. The Sky is spread out covering the entire Universe, but no object in Creation could ever ever touch it despite the greatest human effort. While human beings are subject to the ‗‘ or Six Enemies of Desire, Anger, Avarice, Obsession, Ego and Jealousy, Siva is of Pure Form of All-Pervading, Never Ending, All Knowing and Permanent Nature. Human beings need to be purified and polished with ‗Samskaras‘ as in respect of Gold with Acid and Fire and more significantly the deftness of a .When ‗Jeevatma‘ of Human Beings gets freed from life, it gets absorbed in Siva Swarupa. As a new life is initiated again as per preordained decisions of Fate, the superior beings or Jnanis neither get elated with their possessions nor feel dejected with disappointments but practise equanimity. Once the Ego or is washed off and ignorance is uprooted, the Bhakta (Devotee) could take the route of full consciouness to Bhagavan Shiva and then he is ripe to resort to worship by boldly reciting Siva Sthotras in loud voice and pave the way for assuming Shiva Gyan or Siva Tatva. As the Bhakta qualifies for Shiva Gyan and is well set on the route to Siva Tatva, the pulls and pressures of ‗Samsara‘ or the Earthly issues keep fading away and Adhyatmika Gyan gains priortity. Siva Bhakti having paramount importance, Pure Bhakti paves the way to Prem or Love to all co-existent beings; from Prem to ‗Shravan‘ (hearing) or the unending aptitude to learn; from the learning process the next step is

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‗Satsang‘ or companionship of Virtuous Persons or Vidwans or Experts; then emerges a Guru who would ship-shape the process of ‗Upasana‘ or the penultimate step before ‗Mukti.

3.Traiambika Mantra vide Linga Purana

Om Trayambakam yajaamahe sugandhim pushtivardhanam, Urvaarukameva bandhanaat Mrutyormuksheeya Maamrutat/

(OM, Tryambakaam or Three Eyes or Three Ambaas of Lakshmi-Gouri-Sarasvati ; Yajaamahe or we sing your glory; Sugandhim or of fragrance of knowledge- strength-presence or of knowing-seeing-and feeling of His deeds; Pushtivardhanam or may the Creator promote our well-being; Urvaarookam or deadly diseases or Adhibhoutika-Adhiyatmika-Adhi daivika; eva: types; bandhanaan or overpowered; Mrutyor - meeksheeya or do deliver us from death; Maamrutaat: kindly bestow to us the rejuvenating Amritam or Nectar).

The Mantra of Rudrena Pavanaanena twaritaakhyena Mantravit etc. is recited while initiating the Abhisheka and performing Dhyana or meditation of Pancha Mukha Shiva; thus the Snaana- Aachamana- Dhyaana is performed, before taking up Sandhyopasana, Gayatri Japa, and Pancha Yagnaas. The Pancha Yagnas comprise Deva Yagna, Manushya Yagna, Bhuta Yagna, Pitru Yagna and Brahma Yagna; Devas are pleased by Agni Homas; Manushyas are pleased by Bhojana-Dakshinaas to worthy Brahmanas; Bhutaas are pleased by Sacrifice of ‗Bali Vaishvadeva- Anna‘, Pitru Devas are pleased by Shraadhhas and Tarpanaas, and Brahma is performed by way of ‗Swaadhyaaya‘ or Recitation of Vedas and Scriptures. Thus Homas are an integral part of Rudraabhisheka

Stanza Seven

Aasyaadesha nihssarate naraanaam krodhah pramaado moha rupascha mtityuh, aha gateenaiva charan vimagaatrachaatmano yogamupaiti kinchit/

Who else indeed could realize Paramadeva who reigns the universe and bestows sukha duhkhaas in reciprocation of punya paapa karmaas. Like wise, marana punarjanmaas or deaths and rebirths too are predetermined. Pramaada naamaka- agjnaanaanaatmaka mrityu be the foremost visible by the victim‘s facial abnormalities while the shabda of the self or myself be known as ahamkaara or the ego. That ahamkaara be the causation of kaama and eventually the krodha-lobha-moha-mada- matsrayaas. That ahamkaara would lead to physical swings of sukha duhkhas, mental imbalances and and psychological barriers. The vicious circle of discontentment leads to disappointment which itches on the fear of failure. This creates irritability, fear, anguish, anger, and back to dissatisfaction of life. Whosoever whose likings or dislikings, or occurences of pleasures or pains exceed their permissible precincts, that person‘s mental poise is stated to be stable. If only one could be able to withdraw its ‗panchendriyas‘ or limbs of awareness and action could be withdrawn into as though of immunity of the sorrows and joys alike that person is elevated to the state of indriya nigraha or self reatraint. Once that ahamkaara of mine and thine the feelings of superiority of chaturvarnaas, physical appearances, vamsha paramparaas, linga bhedaas, social standings, intellectual variations which too add the societal, communal, and rich and poor discriminations would necessarily generate further complexities. Indeed the samsaara moola bhuta kaarana be avidya : Normally a person is differentiated by his nature and nurture. These tendencies tend to influence the proclivities of Vidya and Avidya or Ignorance and Knowledge. Even as both have to

19 cross the gates of death, one prepares for crossing it with not much of concern to other worldliness but of material ends while others due to Vidya or Awareness of higher worlds seek to resort to work and wisdom. Now these tendencies are the follow-up of the previous lives called ‗Prarabdha‘ or the carry forward. That indeed was the nature of a person who has just transmigrated with the load of his ‗paapa punyas‘ or merits and demerits at the termination of the previous life. There are three types of features that human beings are moulded in the three classes of Satvika- Raajasika-Taamasika tendencies; those with ‗satvika guna‘ worship Devas; those with ‗Raajasas‘ features tend to worship Yaksha Raakshasas and ‗Taamasikas‘ pray to ‗Bhuta pretas‘. Referring to Rites or other kinds of sacrifices, the Satvika Guna persons perform the deeds as duties and without returns of fruits, while those with Raajasika mentality perform the Sacrifices either seeking returns of for satisfying their own egos; the third category of ‗Taamasikas‘ perform worship, if at all, without faith and as a formality. Even homa karyas without mental application and faith, charity for bravado and so called meditation to please others with motives are all called ‗Asatkarmas‘ or works and deeds are negative acts with neither faith nor application! One should also realise that various deeds of virtue by themselves would not by themselves provide ‗mukti‘ from the cycle of births and deaths but would be a step forward to cleanse the mind and hearts. On the other hand, it might be interesting to note that Avidya needs to be recognised its due role since in its absence, how could Vidya flourish and be an instrument for Realisation just as when one always lives in darkness would there be a comparison possible for enlightenment!

The Panchendriyas attached to the Charioteer called the Intellect lacks discrimination as that of the Intellect too, then the vicious horses too get carried away with wrong deeds. But once Intellect in tune with the bridle of mind is endowed with care and discretion then the organs too like the good horses tend to run on the roads of safety and well being. Contrarily, the master of the chariot looks bewildered as mute spectator to the unapproved deeds of the Charioteer, the bridle and the horses thus for sure getting deeply engaged in the cycle of births and deaths with all the risks of existence again and again either as humans or animals or worms depending on the deeds of the body concerned! However if the charioteer as associated with the bridle and quality horses would certainly take to smooth roads without pitfalls and seek to escape the dreaded cycle of births ans deaths! )

[ Explanation on Shreya and Preya as in Katha Upanishad (I.ii.1-3)‘

I.ii.1-6) Anyacchreyo anyadutaiva preyaste ubhe naanyarthe purusham sineetah, Tayoh shreya aadanaa –nasya saadhu bhavati, heeyaterthaad ya u preyo vrineete//Shreyascha preyascha manushyametastou sampareetya vivinakti dheerah,Shreyo hi dheerobhi preyaso vrineete, preyo mando yogakshemaad vrineete// Sa twam priyaan priyarupaamscha kaamaan abhidhyaayan Nachiketo, tyasraaksheeh,naitaam srinkaam vittamaeemavaapto yasyaam majjanti bahavo manushyaah// Duramete vipareete vishuchi Avidyaa yhaa cha vidyeti jnaataa, Vidyaabheepsinam Nachiketasam manye na twaa kaamaa bahavololupanta// Avidyaamantare vartamaanaah swayam dheeraah panditam manyamaanaah, Daridramanya maanaah pariyanti moodhaah, andhenaiva neeyamaanaa yathaandhaah/ Na saamparaayah pratibhaati manyamaanaah,Dandramyaa maanaah pariyanti moodhaaha andhenaiva neeyamaanaa yathaandaah/

Lord Yama explained to Nachiketa that there were two kinds of human aspirations viz.‘Shreya‘ and ‗Preya‘ or Vidya and Avidya as the Paths of Sacrifice and Pleasure; while the easy method of Preya is invariably opted for as of Pleasure and Passivity of worldly pulls, the Path of Shreya is difficult and defined ways of virtue. Indeed while existing in the midst of ignorance and darkness, the majority of human beings assume that ther are intelligent, worldly-wise and move fast round and round following twisted and curved means of existence, just like blind leading the blind! ‗Avidyayaa mrityum teevrataa

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Vidyayaamritamashnute‘ indicates that Avidya or ‗Karma phalabhoga‘ or the path of whatever deeds that have been done which indeed leads to the vortex of deaths and rebirths while Vidya denotes ; in respect of ‗Satkaramas‘or Acts of Virtue however, there are divine dispensations as per whatever becomes due say by way of better placements in the ensuing births.On the other and ‗Devataajnaana‘ or the awareness of Celestial know-how leads to Immortality.]

Stanza Seven continued

Aasyaadesha nissarate naraanaam krodhah pramaado moha rupascha mrityuh, aha gatenaiva charan vimaargaanna chatmano yogamupaiti kinchit/

Who indeed among the manushyaas could ever realise except the Parabrahma as I could easily identify as Brahmaasmi! How am able to identify ME who reigns and controls the Deva Pitru Lokaas. It is me the Shiva shubhaprada punyaatmaka-shubhaashubha kaaraka to punyaatma and paapaatmaka kaaraka which again myself as am Aham Brahmaasmi. That was only because of the loka vaasis and their exposure mrityu pursuant to the arishad vargaas of kaama-krodha-lobha-moha-mada-matsatyaas and taapa trayaas of Adhi Bhoudika or Ailments of Physical Nature; Adhyatmika or of Mental-Psychological Nature; and Adhi Daivika or of Natural Calamities like Earth quakes, floods, lightnings etc. beyond human control- Trayaas of Praneshana-the bond of Life, Dareshana or the bond of wife, Putreshana or the bond of progeny, Dhaneshana or the bond of wealth, Sukheshana or the love of happiness and contentment and Dharmeshana or the quest of Virtue; but the first three bonds of life above are the strongest ie the Ishanatrayas- and the exposure to the inevitable raajasika-taamasika and saatvika gunaas. Hence the mrityu as Brahma Deva realised the inevitability to be created as that was the sine-que- non or an indispensable and essential action, condition, or ingredient of Srishti. Mrityu be what eradicates ‗ahamakaara‘ as rooted to the kama-krodhaas and the Ishana Trayaas and such weaknesses of samasta jeevaas. It is explained that the ‗pramaadaatmaka and agjaanaanaatmaka Mrityu be the off shoot of the aforestated praakritika-bhoutika-maanasika lakshanaas of the sensitive balancing of dharma- adharma of samasta jeevaas. Atma shabda be focusing the negation of the abhimaanaatmaka ahamkaara. Ahamkara is rooted to kaamaadi arishadvargaas and their offshoots. That Ahamkaaraatmaka maasasikata be genetated even by birth itself of pullinga-streeling bhedaas, bhedaas of brahmana-kshatriyaadi bhedaads, daaridya, madhya-dhanikabhedaas; sthuulaadi shaaseerika bhedaas - and the further ancestral heritages and soon. Thus the kaama krodha lodha moha mada matsraraas added to the afore stated physical-mental-psychological aberrations and abormalties. Thus the ajnaana is rooted to ahambhaava.

When one receives impressions of the outer world through the senses, it is known as the manas. It is known as buddhi when it identifies an object and distinguishes it as different from another, or classifies it. It is called the ego-sense or ahamkara when it appropriates the sense experiences it acquires to the individual.The senses lead one to the sphere of finite experience that is a mix of joy and sorrow. The thought waves or perceptions of the mind are called and are broadly classified as painful and not painful. These are innumerable and cannot be controlled easily. The mind is always restless when engaged in this vritti of seeking in vain to find happiness in the objects of the world. According to the Sankhya system, the gunas become more distinctive and active with the presence of Ahamkara. From sattvic ahamkara evolves all the individual principles () for knowledge-gathering: manas (dual mind), cognitive senses, and active senses. From tamasic ahamkara come the more insentient principles that evolve into the objects of the senses: (subtle elements), and pancha bhutaas of prithii-

21 aapas- tejas-vaaya and aakashsha added to the experience in dreaming and waking states. Thus, Ahamkara, is necessary cosmologically, and in that sense, there is certainly nothing derogatory about the term. There are Pancha Koshaas in the human body viz. Annamaya or of (Physical Energy), Praanamaya (Vital Energy), Manomaya (Mental Faculty), Vigyanamaya (Buddhi or Sharpness of Discrimination) and Ananda maya (Bliss).These are the coverings over the Atman, the true Self.These five are ahamkara/ego, intelligence, mind, vital energy, and body.

The Jnaanendriyas or the organs of cognition are shrotra the ear for hearing, twak the skin for touching, chakshu the eyes for seeing, rasana or the tounge for tasting and ghrana the nose for smelling. The five karmendriyas are vaak for speech, paani or hand for movement, paada the feet again for movement,payu for excretion, and upastha or creative act. The Pancha Bhutas or the Basic Elements are prithivi, aapas, tejas, vaayu and akaasha or earth, water, fire, air, ether. These are coordinated with the three Tatwas which too are the internal organs viz. Manas or the Mind, Buddhi or the Intellect linked with one‘s own knowledge of Veda or the related Scriptures or specialisations of varied studies. Added to these Tatwas is the resultant Ahamkaara or the Self-esteem. Indeed this Ahamkara is backed up by the Mano- Buddhi ingredients as measured or assessed by the achievements or failures of one‘s life experiences

[ Explanation on Ahamkaara vide Agni Purana as follows:

Prior to Creation, Vishnu the Eternal and All Pervasive created Water and there was no day, night or time.He materialised ‗Prakriti‘and with its interaction with Prakriti created ‗Maha Tatwa‘and from the latter emerged ‗Ahamkar‘ (the feature of the Self and Ego). Ahamkar was of three forms viz. ‗Vaikarika‘ or Satvika, ‗Thaijasa‘ or Rajasa and ‗Bhutadirupa‘ or Tamasika. From Tamasika Ahamkar, there was the Tanmatra of ‗Shabd‘ or Sound which produced ‗Aakaash‘ (Sky); from Sky was generated the Tanmatra of ‗Sparsh‘or the Touch which in turn created ‗Vaayu‘ (Air). From ‗Vayu‘ the Tanmatra of ‗Rupa‘or Form, enabled the emergence of Agni (Fire). From Agni, the ‗‘ Tanmatra created ‗Jal‘ (water).From water the ‗Gandha Tanmatra‘ or the feature smell created or Earth. Such is the chain reaction from Sound to Touch to Form to Rasa to Smell-all the creations of Tamasika Ahamkar. From the Rajasika/ Tejasika Ahamkar, Ten ‗Indriyas‘ or physical parts got created while the most significant physical component is ‗Manas‘ or Mind viz. the eleventh Indriya is the product of Satvika ‗Ahamkar. Then the ‗Swayambhu Shakti‘or the Supreme Energy generated water. He sowed a Seed (virility) into the Water and on the Water Surface, and there floated a Golden Egg or the Brahmanda, from which emerged Lord Brahama. The Golden Egg opened in two parts, one as Heaven and the other as Earth, the connecting link being the Sky. Brahma then created Earth in Water and ten directions, besides ‗kaal‘ (Time), ‗man‘ (mind), ‗kaam‘(desire), ‗vani‘(speech), ‗krodh‘(anger) and ‗‘(passion). Then emerged Vidyut (Lighting), Thunder, Clouds, Rainbows, Words and Anger. He created from His Body the Texts of Vedas (Rig, Yajur and Sama) mainly to make sure and also enable Yagnyas and other Sacred Ceremonies. He created the four Sanaka brothers, the manifestation of anger as Rudra; and the seven sons from His Powers, viz. Marichi, , Pulasthya, Pulaha, Kratu, and Vasishta. Brahma materialised half of his body as Purusha (male) and the other half as ‗Stree‘ (Female). The ‗Srishti‘from the females led to that of ‗Prajas‘. Human Creation was made possible by the first Manu called Swayambhu Manu and his wife Shatarupa; the couple gave birth to two sons Prayamvrata and Uttanapaada and a daughter Devahuti who married Sage Kardama. Agni Deva then described the lineage of Swayambhu Manu who included the illustrious Dhruva and Chakchusha Manu, , Daksha Prajapati, Ashtaa Vasus (viz. Aap, Dhruva, , Dhara, Anila, Anala, Pratyusha and Prabhasa), and Eleven (stated to be the main Rudras

22 besides thousands and more) viz. Hara, Bahurupa, Triambaka, Aparajita, Vrishakapi, Shambhu, Kapardi, Raivata, Mrigavyaadha, Sarpa and Kapali).Thus Agni Deva described Prakriti / Maha Tatwa Srishti or Brahma Sarga, the second one was known as Tanmatra Srishta called Bhuta Sarga, the Third Srishti is ‗Vaikarika‘ or Aindraka Sarga. The Fourth Srishti is called Mukhya Sarga or ‗Sthavara‘ Srishti of ‗Vriksha, Parvat adi‘/ Trees, Mountains etc. The ‗Tiryagyonya‘Srishti of ‗Pashu-Pakshis‘or animals and birds is the Fifth Srishti. The sixth Srishti is of Deva Sarga (Urthva Strota/ higher); the seventh Sarga is Manava Sarga and the eighth Sarga is Anugraha Sarga based on Satvik as well as of Tamasika- orientation. The ninth variety is Nitya Sarga or the usual Srishti].

The action-reaction pattern of Tanmatras or the five subtle Elements viz. shabda or sound, sparsha or the touch, rupa or the form, rasa or the taste, and gandha the smell. These Tanmatras have a fundamental base connected to the Ahamkara the ego. The third stanza details the admixture of the subtle elements and their interaction with Pancha Bhutas . For example the shabda tanmatra is interlinked with and influened by Aakasha; sparsha tanmatra is interacted by the Gross Element of Vayu the Air; The combinrd effect of shabda and sparsha is manifested in the subtle element of rupa or the form and tejas or Agni the Fire . Further from shabda-sparsha and tejas combined with rasa or taste is responsible for the creation of jala or water. Now Prithvi is materialised by the gandha tanmatra or of the combination of shabda-sparsha-tejas- and jala. Thus one or another tanmatra is being added to the creation of pancha bhutas. Prakriti is the totality of the 23 products, each produced from the cause and effect cycle and together with Prakriti and Purusha as the entite universe is compose of 36 tatwas!That indeed why due to the ahamkaraa of jeevas due to cosmic and and bhoutika causes tend to become the preys to Mrityu Devata and as per one‘s own karmaanubhaava of sanchita-prarabdha kaaranaas as recorded by Chitragupta, Yamadharma Raja forwards Mrithyu Devata for marana and as per the natural retribution of justice there be ‗punarapi maraam and punarapi jananam‘s wind mill of kaala maana..

Stanza Eigth

Te mohitaadtadvashe varpamaanaa itah prtaastha punah patanti, tatastam Devaa anu pariplavane ato mrityum maranaadyabhyupaiti/

As those praanis who are thus be victimised by the kaama krodhaadi shareerika- manasika pramaadaas and be victimised by the praamaadikaatmika mrityu and be trapped into the ‗janma marana punarjanma kaala chakra‘. What needs to be blamed for the constant struggle for existence! Is it the ‗Kaala Pravaah‘ or the cycle of Time that is the reason for worries of Beings especially of human beings who are too sensitive the the travails of existence since the general feeling is that circumstances ruling the bhuta- bhavishya-vartamaana or the risks experienced or acts already registered , or now being done even now are being shaped up to cause further troubles that one undergoes carry the impact by the ups and downs! Or the circumstances due to exraneous factors; or just by mischance; or is it due to the force of one‘s own destiny caused by ‗karma‘; or due to Adhibhoutika, Adhyatmika or Adhi daivika explanations! It is quite possible that a mix of all such considerations are possibly to be blamed and reconcile oneself! But then which is that Force that enforces the fruits of one‘s own deeds! Those praanis who are be of the ‗ahamkaaraadi sthita agjnaana vimohitaas‘ be the victims of ‗pramaada rupa mrityu adheenataas‘. Thus having to travel as sukshma rupis and tossed up to aakaasha-vayu-vrishti-shastra- anna-shukra shronitaadi krama deha dhaarana and return to earth again as a jalachara-andaja / pakshi rupa-udbhuja- and most forunately as a human bein as per sanchita-praarabhdha karma phala. Thus the Univese is surfiet

23 with twenty four major variations of Maya of Five Elements, Five Jnanendriyas, Five Karmendriyas, Manas, Praana, Trigunas and Kaalamaana. The Supreme Lord is realised as a Single hub of a wheel, with three tires or three folds of three Gunas of Satva--; sixteen terminals or of five elements, five organs of Perception viz. Jnanendriyas and five organs of Action or Karmendriyas and the mind as the Leader; fifty spokes representing misleading conclusions, ‗tamas‘ or ignorance, ‗moha‘ or self-love, ‗maha moha‘ or extreme infatuation, abhorence and and ‗andhataamishra‘ or terror; twenty four counter spokes or the Five Basic Elements of Nature with five each of organs and senses and mind; six sets of eights viz. ‗Prakriti‘ or Nature, with eight causes of five elements with, ‗Manas‘or Mind, ‗Buddhi‘ or Intelligence and ‗Ahamkaara‘ or Ego.‗ rupaika paasham‘ or the strong rope tied to each and every being named ‗Karma‘or the plus and minus account‘; ‗tri maarga bhedam‘ or the dominant difference of three ingredients of Life viz. ‗Dharmaadharma vichakshanaa jnaanam‘ or the innate capability of Righteousness and its Contrariness; and the double edged obsession of good and evil orientation both being the definite causes of rebirth! This is how the delineation of the Single focal point or the hub of the wheel of Life !The Self-generated Energy is camouflaged within, by the three main qualities of all the Beings in Srishti in the three forms of Satvika-Raajasika-Tamo gunas. These very qualities are also responsible for the Existence and the driving forces within, besides being the causes of Srishti- Sthiti- Samhara or Creation-Preservation- Dissolution of the Universe!

Stanza Nine

Karmaasayo karma phalaanuragaastanaannubhraanti taanu na taranti mrityum, sadathayogaanva - gaatsamataan pravartati bhogayogena dehee/

As death be invitable so be the punarjanma and in the kaala pravaha jnama mrityu praavaahas be inevitable and the jeevaatma be ever changing the shareeraas. Bhagavad Gita in SankhyaaYoga explains:

Jaatasya hi dhrovo mrityuh dhruvo dhruvam janma mritasyacha, tasmaadapari haar -yerthe na tvam shochitumarhasi/ Avyaktaadeeni bhutaani vyaktamamdhyaani Bhaarata, avyakta nidhanaanyeva tara kaa paridevanaa/ Aascharyavatpashyati kashchidenam aashcharyavadvadati tathaivachaanyah/ Aashcharyavacchainamanyah sgrunoti, shgrutvaapyenam veda na chaiva kashchit/ Dehee nityamavadhyoyoyam dehe sarvasya Bharata, tasmaatsarvaani bhutaani natvam shochitumarhasi/

That which is born is destined to die and this truism is a law of nature; then why get concerned much about death! Nobody knows the past and future lives of the various Beings on earth nor what would happen next moment of the ongoing lives. Only the present scene of what occurs right at the moment would be seen, thought of and heard about. Thus is this momentary existence worthwhile to ponder over and declared about! One visions about death and mutual affinities as of the moment and suprisingly talked about and express one‘s views but is there one to predict as to what occurs threafter! Hence, there is no meaning in pondering over such minute -to minute- life and there could be none to precisely predict. Hence death is always is momentary yet Atma is permanent and deathless. Then why do you get concerned overly about a co- human! Death is like the change of one dress to another. ‗Viyoga‘ or departure of the Soul is enevitable and is not overly agitated about. But as long as one exists, it is essential to follow the ground rules of a specific Rule Book which has the supreme motto of ‗Shishtata‘ and ‗Dushtata‘ viz. the Path of Righteousness and its Opposite which is Sinfulness. Hence human endeavour ought to be ‗Shista Rakshana‘ and ‗Dushta Sikshana‘. This is a pointer to ‗Dharma- Nyaaya Aacharana‘ or the Preservation of Virtue and Justice thus the agjnaana of the self as of a sthula rupa be

24 rolling ever and ever, till the agjnaa changes the flow of vigjnaana and further to the narrow yet the ever sparkling substream of atma jnaana. Thus agjnaana of the sthula rupa ever rolling pravaaha ought to make diversions from the kaala pravaahaas to vigjaana- then to the acute and the luminous atma jnaana. This could be only possible by the construction of massive bridge across the samsaara saagara

[ Vishleshana vide Chhandogya Upanishad Individual Self navigates to reach the bridge of faith from Darkness to Illumination and a tribute to ‗Brahmacharya‘/ Celibacy also named ‗Yagjna, ‗Satraayana‘and ‗Anaashakaayana‘leads to the bridge between the two Oceans of ‗Ara‘ and‘nya‘!

VIII.iv.1-3) Atha ya atmaa, sa setur vidhritireshaam lokaanaam asambhedaaya naitam setum ahoraatre taratah, na jaraa na mrityur na shoko na sukrutam, na dushkrutam, sarve paapmaano to nivartante, apahata paapma hyesha Brahma lokaah// Tasmaad vaa etam setum teertvaandhah sannanandho bhavai, viddhah sannaviddho bhavati, upataapi sannanupaapi bhavati; tasmaad vaa etam setum teertvaapi naktam ahar evaabhi nishpadyate, sakrud vibhaato hyevaisha Brahma lokah//Tad ya evaitam Brahma lokam brahmachaaryena anuvindati, teshaam evaisha Brahma lokah, teshaam sarveshu lokeshu kaamacharo bhavati//

(Imagine that the Individual Self is a bridge to keep the two worlds of Maya or Unreality and Satya or of the Truth; this bridge serves a means of non-integration of the worlds as two lasting entities. The factors of day and night or of time concept, nor of age, illness, sorrow, evil or morality do not reach te bridge as the definitive divider of either of existences. Indeed, crossing the bridge, one lands in a totally distinctive world of Truth, Reality, and Genuinness. That is the world of Brahman! On crossing the bridge, miracles are encountered instantly as the blind gains vision, the wounded is healed, the person with sorrow, disgust, frustration and helplessness suddenly transforms with zeal for life, contenment, joy and enthusiasm. He then walks into a world of brilliance from pitch darkness: ‗ Tamasomaa jyotirgamaya, mrityormaamritam gamaya/’ On reaching into this world through celibacy, virtue, sacrifice, and singular dedication to Brahman, that person attains Brahmatva and Bliss with freedom of movement and realisation of Totality! )

A tribute to ‗Brahmacharya‘/ Celibacy also named ‗Yagjna, ‗Satraayana‘and ‗Anaashakaayana‘leads to the bridge between the two Oceans of ‗Ara‘ and‘nya‘!

VIII.v.1-4) Atha yad Yajna iti aachaksate brahmacharyam eva tat, brahmacharyena hyeva yojnaataa tam vindate ata ishtamiti aachakshate, brahmacharyameva tat, brahmaharyena hi eveshtvaamaatmaanam anuvindat// Atha yat Sattraayanam iti aachakshate brahmacharyam eva tat, brahmacharyena hyeva sata aatmanastraanam vinate; atha yan mounam iti aachakshate brahmacharyam eva tat brahacharyena evatat, brahmacharyena hi evaatmaanam anuvidya manute//Atha yad anaashakaayanam iti aachakshate brahmacharyam eva tat, esha hyaatmaa na nashyati yambrahmachaaryena anuvidae; atha yad aranyaayanam iti aachakshate brahmacharyam evatat; Tad arashcha ha vai nyashchaarnavau brahma loke triteeyashyaam ito divi, tad airam madeeyam sarah, tad ashvatthah soma-savanah tadaparaajita puur brahmaanah, prabhuvimitam hiranyam// Tad ya evaitaav aram cha nyam chaarnavau brahma loke brahmacharyena anuvindati, tesham evaisha brahma lokaah tesham sarveshu lokeshu kaamacharo bhavati//

(The means of reaching the bridge mentioned before is defined as Brahmacharya of which one important component is‗Yajna‘ or sacrifice, literally meaning ‗Yah Jnaata‘ or he who realises! Indeed brahmachaya

25 is through Sacrifice; another explanation would be that ‗Yah - jna‘ or he who has the knowledge of the Sacrifice. The next component of celibacy is named ‗Sattraayana‘or deliberation and meditation of how to protect one self viz. traayana is protection and Sat is survival of existence; thus Brahamacharya is contemplation of how best to exist! The third component of Brahmacharya is Anushana or fasting; the third stanza above refers to a lake of sumptuous gruel made of food which could be enjoyed under a tree named Somavana in the city of Brahman named Aparajita, where there is a Golden Hall presided by the Lord! In other words, while fasting is an active constitute of celibacy, the person practising fasting dreams of that permanent abode of Brahman, his golden hall, the banyan tree, and the golden city as the destination, by the practice of Brahmacharya! )]

Stanza Nine further explains

Hence the jeeva until Atma swarupa Paramaatma sakshaatkaara be realised, until then the adhyaatmika- addhi daivaatmika -and the aadhi bhoutika trividhaa baadhaa taapaas as also the raaga dwesha mohanas be deluding the Self as the bandhana kaaranaas against kevala mukti kaaranaas as they be the punarjanma hetu kaaranaas as well.

Stanza Ten

Tadvai mahaa moha nirmindriyaanaam midhyaarthayogasya gatirh nithya, midhyaathayogaabhi hataana -raatmaa smarannupaaste vishayaan samantaan/

Those who seek to enjoy their satkarma phala in their life long satkaaryaas be never afraid of mrityu and punarjanma and the ‗samsaarika kala chakra bhramana‘. Vastu jnaana yoga and the yoga taadaatmya rupa bhuta Brahmabhava are the player and the goal of the maanava jeevana.! May this goal be not on the is on the analogy of blind leading the blind . How do the worlds of Devils get involved by blinding human beings in deep darkness! Indeed this is due to the ignorance caused by the severe play of body adjuncts of Pancha Karmendriyas of eyes, ears, skin, nose, and reproductive organs and the Pancha Jnaanendriyas viz. vision, hearing, touch, breathing and generation acts- all guided by the ‗Manas‘ or Mind! These demonic and wicked influences tend to hide the Reality of the Self and till such time the Panchendriyas are present in the body or till its termination! The nature of the Self is such that its consciousness is literally imprisoned from the sway of the Maya or hallucination or false sense of perception of the True Reality. Maha Maya obstructs the clear vision of Pure Consciousness due to ‗Shad Kanchukas‘ or Six Layers / Coverings and ‗Malaas‘ or defilements of Aaanava, Maayiya and Karma nature, being the inner most, the interior and the outer parts of the husk that cover in three layers before obtaining the pure grain or antaratma with neither desirable nor the totally free from the stains of the pristine Self! Husk of rice grain appears to be same but are indeed different. The nutritional worth and purity of the grain is totally distinct from chaff to be got rid of as waste. The Shad kanchukas or the Six sheaths disposable off to vision the Shudda Tatwas or the Sacred and Pristine Pure Elements as afore referred to; the Six sheaths are niyati or the place limitation-Kaala or time, raaga or attachments and sires, vidya or the restraint of knowledge, kala or creativity topped up by Maya the Self Fallacy. Now the transparancy of the Shuddha Tatwas or Pure Elements which are laddered up are the Shudha Vidya- Ishwara-Sadashiva-Maha Shakti and finally Parama Maheshwara; this the kind of Sanctity and Purity of the ‗Grain‘ as it were! Sukha Duhkha Moha maatram, or the interaction of Prakriti and Tatwas , Prakritiis of the nature of sukha-duhkha-mohas ending up in delusion emerging from Jnanendriyas, Karmendriyas, Manas, Buddhi and Ahamkara. These are the media anchored to nishchaya--and abhimaana or

26 determination, volition and Self Deception or Individual Ego. These are the determinants of the nature of‗antahkarana‘ or the Individual Consciousness. The influence of Tri Gunas or of Satvika -Rajasika - Tamasika features on Prakriti is thus evident. Death and the pursuant transmigration of the Self provide another opportunity for the enlightnement but alas, the influence of the Panchendriyas might in all probability would continue in the subsequent birth too! This being so, one would like to define what all this Self about any way! The experience of this ‗Antaratma‘ or the Self and its self declared superiority asserts that it is free from decay, disease and death! As per one‘s own nature the bhoga vishayaka pravritthi by itself be the panchendriyaas as being the ‗vishaya raagaatmaka pralobha kaaranaas‘. These are hence the resultant maha moha. Kaamanopa bhogata could never be the resultant of kaama shanti just like kaamaagni aahutis be ever and ever spiralling. Viveki purushaas be hence be away from the indriya vishaya lolatva , much unlike paamara praanis.

[ Vishlesana on Purusha and Prakriti as reconciled by Parama Tatwas

Sanaatana Dharma asserts that The Unknown Almighty manifested the ‗Anda Chatushtaya‘ or the Four- folded ‗Brahmanda‘ viz. Shakti, Maya, Prakriti and Prithvi - or the Supreme Energy, the Ignorance/ Make Belief, the Nature and Earth. The entire Universe, replete with that Almighty is all-resplendent in Abstract Form, yet in Entirety. He is on top of the Parama Tatwas; the Shuddha Tatwas or the Pure Elements viz. Paramatma and Maha Shakti and the Parama Tatwas representing the ‗Swa swarupas‘ or the Forms of Individual Selves as the Unique Integrated Maha Tatwa. The Swa-Swarupas are representative broadly of Chid-Ananda-Ichaa-Jnaana-Kriya the Pancha Maha Shaktis. The Collective Form is named ‗Atyanta Chamatkaara Swaswarupa‘ or the extremely astonishing Reflection of the Avyakta- Shaaswata- Vishnu- -Aja-Avyaya or the Unknown-Eversasting-All Pervading-Self Manifested and Unending Supreme and there beyond the Maha Tatwa. Now, theTatwas in depth: Niyati Tatwa relates to where a Purusha resides specifically. Kaala Tatwa specifies the age, maturity of mind and characteristics , sex, and environment and such. Raaga Tatwa of the Purusha concerned, attachment accessories, aspirations and desires. The Purusha seeks fulfillment of this type of material wants. Vidya Tatwa is essentially knowledge based. Indeed knowledge is limitless and as much one acquires, so much more remains. Maha Maya obstructing the clear vision of Pure Consciousness due to ‗Shad Kanchukas‘ or Six Layers / Coverings and ‗Malaas‘ or defilements of ‗Aaanava‘, ‗Maayiya‘ and ‗Karma‘ nature, being the inner most, the interior and the outer parts of the husk that cover in three layers before obtaining the pure grain orAantaratma the Inner Self with neither desirable nor the totally free from the stains of the pristine Self! Pancha Bhutas, Panchendriyas and Tri-Tatwas viz. Manas, Buddhi and Ahamkara total up to Prakriti. Prakriti is the totality of the 23 products, each produced from the cause and effect cycle and together Prakriti and Purusha activise the entite universe compose of 36 tatwas! From Prakriti upto Earth, creation encases ‗Chaitanyam‘ or the Pure Consciousness by ‗dehabhava‘ or mortal feature as concealed, just as chaff covering the food grain. This Chaitanyam is covered by Maya aided by indriyas or the sense organs or ‗kalaas‘ to specific gross physical elements. Thus the process of Creation is composed by seven steps beginning from Paramatma-Shakti-Sadashiva - Maha Vishnu-Shudda Vidya or the Pure Knowledge-Maya or the Make Believe and Kaala the Creativity of the Time Schedule ranging from ‗kshanas‘ to ‗kalpas‘. Vigjnaana is a flow of Self Awareness and is conceptual only. Hinduism strongly believes that Supreme Consciousness is possible by ‗sambhavopaaya‘ or ‗icchopaaya‘ or as coincidental or as being desirable. It may be like the myth of a rope as a snake. But surely Maha Maya has no role in this illusion. Finally one concludes that the Self Consiousness and Supreme Consciousness

27 are true mirror images since the former has no role in the pluses and minuses of the mortal bodies as per their panchendriyas, mind, buddhi sustained by vital force, the ‗ praana‘ and the Individual Concsiousness is a mute spectator only and surely the photo image of Paramatma! Being a great sportsman, Paramatma plays hide and seek with make-belief and reality and at times he kicks up a mendicant high to great fortunes. Universal Creation, Preservation and Dissolution akin to waking, dreaming, and dreamless sleep sushupti appear in the Parameshwara Himself and on the ultimate state of the jeevatma merguing into Paramatma the Supreme Himself! Just as the huge expanse of sky could never be tarnished and polluted by clouds, smoke or dust , could the acts of Maha Maya which are so mysterious and complex otherwise affect the Inner Self whose mirror image is Almighty Paramatma Himself! Each and every Being in Srishti or the Creation of the Universe is a soft target to ‗sukha duhkhas‘, ‗mayaa vyamohas‘, ‗janma- maranas‘ and several problems and predilictions. When ‗ghata gagana‘ or ether fills dust in a jar another ether elsewhere at another place too does not fill up with dust. Similarly some human beings might have a tragedy and death in one house but in another street another house might be enjoying a wedding pary. Thus ‗sukha duhkhas‘ are dispersed; Parmatma is totally unaffected by Maha Maya and in fact He created her himself to assume the Task of Srishti-Sthiti-Samhaara repetitively. Having dismissed the above misconception, Paramatma also smashes up the ‗agjnaana‘ that the Individual Self or the Antarama is separate from Paramatma as the fomer might be subjected to the pulls of panchendriyas and mind sustained by praana. The entire Universe is the amalgam of three ingredients viz. Prithivi-Prakriti and Maya and these correspond to the the gross, the subtle and the most subtle. From Prithvi to Maya this Universe is full of differences. Gold which could be in varied forms and shapes like belts, bracelets or rings and similarly in other metals like silver, copper and zinc or alloys thereof. The Supreme Parameshwara is pure, ever tranquil, ‗abheda‘ or undiffrentiated, ‗sama‘ or equable, ‗sakalam‘ or complete, ‗amritam‘ or ever lasting, ‗satyam‘ or the singular manifestation of Truth, that rests in Shakti who is the appearance of natural radiance. Enlightenment is three folded to know, to seek and attain. Only these Ichha-Jnaana-Kriya Shaktis are capable of accomplishing the Akaasha Kusuma the Sky high Fower viz. Paramatma. Thus the Immortal rests and depends on Maha Shakti. Parmatma has the facility of possessing the trident of Maha Shakti viz. the ‗iccha-jnaana-kriya Shaktis‘ with which He could bestow the Beings of Atma Darshana. Thus the Supreme Awareness sums up the concept thus: Iccha-jnaana- kriya , the three Shaktis named as the trident versus their perfect victories of materialism and their combined manifestation of Maha Maya who further makes the merger of the Beings with Paramatma, even while the latter is totally aware that both the entities are just the same. He acheives the task of external creation of three eggs more with their infinite variety in order to make way into the external world as several subjects and objects to the process of expansion of the balance of the trident Shatkis amalgamated with two further Shaktis viz. ‗Sat Chid Ananda‘ or the commanding power of Consciousness and that of Bliss coupled with the erstwhile Iccha-Jnaana-Kriya Shaktis this totalling five forms of Paramaatma-Shakti- Sadaashiva-Vishnu and Shuddha Vidya are together named Paramatma.The Supreme Lord makes the wheel of Shakti and declares of ‗Ahmata‘ or the ‗I am-ness‘ showing various things in the mirror of the Universe the Maha Maaya.This is how the wheels of Shakti groups are revolved by the Almighty as His eternal sport stating ‗Ahamta‘ or ‗Sarvaswam Ahameva‘; ‗It is Me‘ as the Universe is reflected like jars in a mirror. From me the entire Univese is derived in varied forms and feelings and essentially I alone am manifested in the bodies of all the Beings with panchandriyas and panchabutas with praana and mind besides all kinds of shades be it illumination or darkness akin to knowledge and ignorance. Besides the body and Indriyas, I create Shaktis in multi-faceted swarupas, and essentially by five principal forms with Sat-chit-ananda or the power pure consciousness and the might of

28 bliss and so on. I am engaged in the play of the ‗Srishti Sthiti Samhara‘. In me the that the Univese is illuminated and I am the awakenness-dream stage-sushupti and Essence of ‗Paramartha‘. I am the Vishwa Rupa with hands feet and senses. Yet, even without body and Indriyas,I can see, hear sounds, breath, feel, think and move fastest. The entire Universe is my play ground and illuminate in all modes since the thread of unity ties in all beings like men and women, children , pashus , birds and inanimate beings too. Falsity besides the break of the cycle of births and deaths as also the limitations of ‗kaala maana‘ and so on get severed even as he finds himself in the effulgence of Almighty Himself basking in the eternity of Surya! Once the physical body is destroyed then whither does he dwell especially the full force of Maya Shakti is freed for ever! Then the husk and bran of the grain of his erstwhile form has no further regermination and no further ‗aanava- maayiya and karma‘ tarnishings and defilements.He then attains a state of pure consciousness as of the Supreme Himself! Once the gems of Supreme Vision are collected in the treasure house of one‘a own mystic heart, which indeed is akin to that of Mahatma‘s Himself , then in that state of ecstacy, the Self would tend to annuonce that : ‘I am all and everything‘! Liberation from the revelation of Maha Shakti that is basically embedded on one‘s own true Self is Moksha which severs the knots of ignorance. Agjnana or fantasy of ‗moha‘ or the perfect knot. This is what needs to be untied and then discover ‗atma swaatantra lakshama‘ or the true feature of freedom of the Self. That indeed is the Ultimate Lesson. As the bonds of ignorance are slashed and liberatoin has dawned, then he realises that the bondage of physical body alone is the hindrance. Once the seed of life would be scorched it would not not be capable of rebirth. As the body once destroyed the limitation on buddhi would be off and the Innerconsciousness merges the unique Pure Consciousness. Once an enlightened person gets the awareness that he is but an agent of whatever is being performed by him is but of Paramatma‘s volition only and that he was only of mere insrumental nature. The jnaani who decides to execute an action of virtue gets inspired by his Atma Jyoti or the internal illumination. The jnaani who decides to execute an action of virtue gets inspired by his Atma Jyoti or the internal illumination. This is how, the Antaratma of the concerned person of whose spiritual consummation is attained yet continues to exist, albeit with neither fear nor favour yet enjoying the sublimity and the play of divinity on the stage of the materialistic Universe! Such a semi insentient Being moves about and behaves without any normal ‗deha vikaaraas‘ or bodily action-reaction syndromes like arrogance, happiness at achievemens, anger, lust, fear, avarice and delusion , and receipts of admiration from the onlookers and so on like a dumb and speechless one. How in illuminated person is totally unaffected much unlike the normal embodied person. How indeed, ‗mada‘ or conceit, ‗harsha‘ or happiness and such human limitations could affect a person of the radiance of Atma Jnaana as he would already have had the vision of the non-dual Self! He would as well declare that He would be different as He was the all pervasive Brahman himself!! Since the person in that state of he periphery of ‗atma jnaana‘ has no value of Brahma‘s worship, havana karyas, and of ‗dwaita tatwa‘; in that state of non duality, he has no need to worship of a secondary reality as He is Reality already. He has no need to visit Deva Mandiras. There is nothing distinct from Himself to which he has to greet, praise or worship any further! He would thus enjoin those ‗bhaktas‘ and praise or pray to since he is already a liberated Being! To a perfect and mature ‗jnaani‘, either his or of another‘s is stated as the abode of the Self. This abode comprises of ‗Shat Trimshat Tatwas‘ or thirty six Elements. Now, the tatwas are fully equipped with the respective senses too of the physical organism to percieve any external object.Thus the Gyaani realises that one‘s body is the temple of the Self. In other words one‘s own physical body is the abode of his self consciousness which is the ‗antaratma‘ itself. In other words the bodily temple is akin to an external temple itself! The prayer by way of japa symbolises the thirty six tatwas by way of Atma tatwa or Parama Tatwa and as

29 praana the viral force named Prana Shakti by way of inbreathing and outbreathing and the channel of the spinal chord resulting in ‗naada‘ the sound waves expressed as ‗anaahata naada‘ arising from ‗chakra madhyama‘ and its apex of the circle called ‗Bindu‘. In other words when the ‗japa‘of a mantra aimed at a certain form of deity , one‘s consciouness moves the vital breath in a swing of up and down movements even without one‘s knowledge and the resultant low sound creates ripples of spritualism of varying degrees. Once Paramatma along with His intrinsic Shaktis is meditated to, along with incessant worship by way of abhisheka, tarpana, archana, homa karyaas and so on the resultant joy is boundless. What type of worship is to be done! The reply is ‗Atma Paraamasha‘or self analysis! Who are the ‗parivaaraas‘or the worshipped attendants! These are ‗Chitanya kaarana bhuta shaktis of Chid-Ananda-Icchaa-Jnaana-Kriya- and Vaibhava Swarupis along ‗chakshu-rasana-vaak-ghraana-twak-shrotra indriyas‘. Thus the Unity of diversity of inherent Shaktis signifies ‗abheda-ananta-atma devata‘ or the Indivisible- Everlasting - Inner Conscience and the ‗naivedya arpanas‘ or sacrifices are excuted by maamsa-rudhiramajjaadis or one‘s own flesh and blood at the samsaara-smashana shareera/ devaalayas or the Temples of Births and Deaths! An enlightened spiritualist who could vision the totality of the Universe as a single entity and could harness his own consciouness into that of a ‗smashana‘ or the ultimate resting point of Beings should be able to realise his own body to be the symbol of the skeleton and drinks the essence of the Universe from his own skull with his own hands! This is the seemingly impossible but to a genuine spiritualist considers as an easy austerity as a ‗Vrata‘. In other words a true spiritualist needs to be able to see his own dead body as but an example of nothingness and as a non- reality or Maha Maya at the threshold of Pure Concsiousness represented by Pamamatma ; thus an austerity in the form of a ‗vrata‘ towards seeking the Ultimate Truth of discovering the Inner Self as the Almighty alone manifests itself in countless forms and species! ‗---Visiting a holy place or Tirtha noboubt results in punya or merit and deaths in unholy huts of chandalas would invariably transfer the Soul to narakas. This indeed the usual belief. But in what way does an already person of proven enlightenment get affected by further visiting punya kshetras? Just as a grain of rice if separated from the husk and bran would not be utilised for sprouting like other grains, the pure consciousness in the enlightened Beings when separated from their coverings viz. the six ‗kanchukaas‘ or coverings or the offsprings of Maya Shakti around , then the pure consciousness is like Supreme Himself.. The individuals are freed from the karmik and other defilements, then there is no reason as to why that seed would not sprout once again. The universe and its diverse objects is called by nescience or deep ignorance. The stages of a Being from the actuality or of awakenness-dream stage- sushupti or non- consciousness- and finally the pragjnatwa or the Self Awakening despite the continuance of the physical body. However ‗taadaatnya‘ or merger is possible only afer the mortal body falls off. In other words, Samsaara begets Agjnana or Ignorance, ‗swaatma jnaana‘ or the Self Awakening as a result of the removal of the six kanchukas and three malas of aanava-mayiya-karma phalas, jeevan mrityu stage might be possible when the self feels like the Supreme but ‗tadaatmya‘ or final merger of the ‗Prajnatwa‘ only after the body falls only. In respect of the generally ignorant persons at the critical time of death the state of destiny causes a merit or otherwise; this may be so not only for a human being but in respect of an animal, bird or reptile but to a person of constant purification of the self with the incessant practice of virtue and merit, the minute of departure would be perhaps as chosen; to such a spiritualist already surfiet with the Shiva Tatwa the moment of departure would not be the simple issue of transmigration from one self to another self as per the destiny. The Enlightened Self in him at that time of enlightenment visions the Supreme Self as a mirror image, even with or without the mortal body. Thus the embodied soul associated with the erstwhile karma and other blemishes, if any, would now not be adding further blemishes barring the past stock. Once the enlightened Self has the of Paramatma to reveal

30

Himself from mountain top as it were, that glimpse was no doubt invaluable from a distance. But the distant view is not visualised as the quintessence as all of the tatwas is not; the gradual steps reveal themselves as the mountain‘s elevations are crossed and clearer visions are facilitated. After experiencing the pleasures of swarga and higher lokas, the spiritualist, fallen midway on the path of yoga, returns again and again to human births to enable him to further pursue the yogic path in fits and starts. But to the extent of the practice as per the steps earlier crossed in erstwile births would be intact. Whatever had been gained and enjoyed is a running account of the previous births too. Therefore, who- soever could make all out efforts in as short number of repeated births and deaths as least needed instead prolonging the agonies of ‗adhibhouthika‘-adhyaatmika-and adhidaivika- natures ie. Physical shortcomings-Psychological barriers- and Natural disasters. This is visualised in one‘s own heart as the substance of the all pervasive Bliss of the Supreme Learning at the feet of Paramatma Himself.]

Stanza Eleven

Abhidhyaa vai prathamam hanti chainam kaamakrodhou guhya chainam cha pashthaat, etaan balavaan mrityave raapayanti dhirastu dhayenataranti mrityum/

Brahma srishti be such as that encompasses pashu pakshis, vana vrikshaas, aoushadhis, visha sarpaas and such as they would be as per their own volition be acting as per their own kaamaanas and end in their deaths. Then how the below par humans could ever overcome ‗ midhyaavastu samparka‘ . That surely be answerable in the context of even moodha manushyaas being disabled to overcome the strong pull and pressure of the maya shakti.Pancha Bhutaas or the Five Basic Elements of Existence of all the Jeevas be of paramount significance. ‗Cheshtha‘ or of one‘s activity named as movement of the body and of initiative is owing to Vayu. ‗Svosvaalaapana‘ or dhridha sankalpa or of self confidence , initiative is owing to Akaasha. Ushma or of heated up with enthusiasm and dynamism is due Agni. Adjustment and of pliable attitude of Jalaamsha; and of sahana shakti , dhridha kankalpa despite step by step obstacles, hopefulness coupled with persévérence and confidence. This type of ‗manasika ‘ or motivation as practised by sthaavara jangamaas too are ever responsive to pancha bhutaas and of panchendriyas as of their faculties of vision- hearing- touching-smelling and tasting. Andaja, Jeevaja and Udbhuja or born out of eggs, reproduction or sprouts. In case, even on the sthaavara jangama pranis or mobile and immobile beings of the Creation by Brahma, what be the evidence of their presence in the Pancha Bhutaas or the Five Elements of Earth-Water- Fire-Air and the Sky! Could the trees for instance expereince heat-or shivering cold- and the feeling of touch. The trees or birds or animals might sweat nor shiver. Could the see, hear, smell, shiver melt or purge!If only the sthaavarajangamaas like for instance the vrikshaas were to be aware, then surely the flowers of their trees would appreciate the akaasha as without the compassion of the sky the flowers could not be bloomed. Outside the trees there be the heat of a summer and the heat of a day and as per the season, the leaves get geener and the fruits would get sweeter too thus there would be all round feeling of pleasure even to touch, feel and enjoy. On the other hand if the speed of wind , or of extremity of heat, thunder or rain or of lightnings, the sound effects become obvious . The creepers around the trees too get impacted too. Pavitrata and Apavitrata or the sugandha or durgandha are also due to sweep of winds and of sukkha- duhkha kaaranaas. As the sprouts from seeds too get influenced by the seasonal changes as of bloomings or dryness. life of trees as of sukha-duhkhaas, thereby proving they too possess senses and sensibilities. Trees do absorb waters fom their roots and as of cook their food by heat and agni and vayu. As trees get cut down or when saplings get sprouted there be feelings of duhkha-

31 sukhaas are always experienced thus amply proving them as of ‗jeevatva‘ but never of ‗achetanatva‘ As the vrikshaas seek suck waters fom the roots, then the vaayu and agni- or the breathing and the process of cooking food for their sustenance, indeed. As jangama‘s food intake would amply prove their sharpness and contentment. Pancha Bhutas do thus support their shareera‘s twacha-maamsa-majjaa -snaayu and also of bones which make or mar their appearance

[ Vishleshana on human beings and sthaavara jangamaas like Andaja, Jeevaja and Udbhuja or born out of eggs, reproduction or sprouts vide Brihadaaranyaka Upanishad as follows:

III.ix.28. Let us compare a human being as a large tree and his hair as the leaves of the tree and his skin as the tree‘s bark; Just as blood flows from the person‘s skin so does ‗rasa‘ ooze from the bark and as in the case of human beings when wounded blood flows a tree when cut, rasa appears(The human flesh in the inner side of the skin layers and his tendons are tough as in the case of the innermost sheaths as those in the case of a tree the interior is tough and strong like the tendons. A man‘s bones lie under as in the case of a tree‘s wood and a man‘s bone marrow is like the pith of a tree; indeed they both are alike.If a tree is felled, it springs again from its root in a newer form; then from which root does the new human form emerge from!Indeed one cannot say that the new born to emerge from the ‗retas‘ or virility of the one already dead as on the case of a fallen tree! The reply would be that just as in the case of the seed of a live male human, the new plant is also sprung from the seed of a tree as well!In the event that a tree is pulled out from its root or the seed as the case that may be, it would not sprout; then from which root does a man spring forth after he is cut off by death? On the analogy of a tree if someone cuts off a tree with a root or seed, it cannot sprout again. But from which root does a man is reborn after he is desroyed by death! Thus then it would need to be justified that the rebirth would be on what basis: would it be ‗Vigjnaanananda‘ or the Bliss of Pure Knowledge, or ‗ ‗Paramaananda‘ or Supreme Bliss ( without body,organ and of ephemeral adjuncts) or Brahman, the be all and end all! Let us compare a human being as a large tree and his hair as the leaves of the tree and his skin as the tree‘s bark.Just as blood flows from the person‘s skin so does ‗rasa‘ ooze from the bark and as in the case of human beings when wounded blood flows a tree when cut, rasa appears.The human flesh in the inner side of the skin layers and his tendons are tough as in the case of the innermost sheaths as those in the case of a tree the interior is tough and strong like the tendons. A man‘s bones lie under as in the case of a tree‘s wood and a man‘s bone marrow is like the pith of a tree; indeed they both are alike.If a tree is felled, it springs again from its root in a newer form; then from which root does the new human form emerge from!Indeed one cannot say that the new born to emerge from the ‗retas‘ or virility of the one already dead as on the case of a fallen tree! The reply would be that just as in the case of the seed of a live male human, the new plant is also sprung from the seed of a tree as well! In the event that a tree is pulled out from its root or the seed as the case that may be, it would not sprout; then from which root does a man spring forth after he is cut off by death? On the analogy of a tree if someone cuts off a tree with a root or seed, it cannot sprout again. But from which root does a man is reborn after he is desroyed by death! Then it would need to be justified that the rebirth would be on what basis: would it be ‗Vigjnaanananda‘ or the Bliss of Pure Knowledge, or ‗ ‗Paramaananda‘ or Supreme Bliss ( without body,organ and of ephemeral adjuncts) or Brahman, the be all and end all! All the dehadhaaris have their bodies as of panchaagnimaya being of tejas, krodha, chakshu, ushma and jatharaagni. The pancha dhaatu maya deha as representative of Aakaasha are of the natives of shrotra- ghraana-chakshus- mukha- hridaya and udara. Then jala swarupa panchakaas are kapha-pitta- sveda-vasa and rudhira. Then the pancha pranaas are as follows: Praana the life energy with which to move about-

32 vyaana the bala saadhya udyama- apaana as from dowmward travelling- samaana situated at the heart and udaana fom the ucchvaasa kantha- and ucchaaranaas. Now gandha-sparsha-rasa-rupa-shabda are the prithvi gunaas to be explained. These tanmatras, the subtle elements, are the objects of the five senses. viz. sound, touch, form, taste, and odor or smell; the five senses are hearing, tactile perception, vision, taste, and smell. The tanmatras are the ways in which the objective world is sensed as of anukula- pratikuula- -katu- saadhaarana. Thus for sthaavara jangamaas too as in respect of human beings, the impact of Pancha Bhutaas be evidenced similarly as much.]

[ Vishleshana vide Chhandogya Upanishad on Andaja, Jeevaja and Udhbuja or births from Eggs, Reproductive Organ and Sprouts and The three folded Development explained further as Agni-Aapas- Prithvi and of three basic colours of red-white and black all emerging from and submerging into Oneness!

VI.iii.1-4) Teshaam khalveshaam bhutaanaam trinyeva beejaani bhavanti,andajaam, jeevajaam udbhijjam iti// Seyam devataikshata, hantaaham imaashtisro Devataa anena jeevena aatmaanu pravishya naama rupe vyakaravaaniti// Taasaam trivritam trivrutamekaikaam karavaaneeti, seyam devatemaas – trisyo devataa anenaiva jeevenaatmaanu pravishya naama rupe vyakrot// Taasaam trivartam trivartam ekaikam akarot, yathaa tu khalu Saumya, imaastisro Devataah trivrut trivrud ekaikaa bhavati, tan me vijaaniheeti// (Now creatures or Beings acquiring own Souls are of three kinds of seeds, viz. those which are born of eggs/ Andajas like birds, serpents; born of wombs like human beings and animals viz. jeevajams; and born of plants viz. uddhbhujas or those due to sprouting; another category is stated to be svedajas or born of mire and body warmth like bugs and lice but these too are stated to have been born of udbhujas basically. Now it is that Deity in the form of an Individual Self which enters into these three kinds of bodies minus however its organs and senses. That Deity which is the Primary Being called ‗Sat‘or Truth would enter three divinities viz. the elements of Fire, Water and Earth. The red colour of Agni, the white colour of ‗Aapas‘ or water and Earth signifying Food are thus the extensions of one single Deity. Now in this way each of the deities is thus able to acquire a name and form.This is how each of the three fold would enter three Divinities and the latter further manifest three fold further viz. the Tejas of red colour, Apas or water of white colour and Food created by Earth! Indeed this is the Three folded Evolution or Development!)

VI.iv.1-4) Yad Agne rohitam rupam tejasah tad rupam, yaccha shuklam tad aapaam yatkrishnam tad annasya aapagaad agner agnitwam, vaachaarambhanam vikaro naamadheyam, treeni rupaaneeti eva satyam// Yad Adityasya rohitam rupam tejasah tad rupam, yad shuklam tad aapam, yat krishnam tad annasya aapagaad adityaad aadityatwam, vaachaarambhanam vikaronaama dheyam, treenirupaaneeti eva satyam//Yad Chandramaso rohitam rupam tejasah tad rupam, yaccha shuklam tad aapam yad krishnam tad annasya aapagaad Chandracchandratvam, vaachaarambhanam vikaro naamedheyam, treeni rupaaneeti eva satyam//Yad Vidyuto rohitam rupam tejasah tad rupam, yaccha shuklam tad aapam, yad krishnam tadannasya aapagaad Vidyuto vidyutwam vaachaarambhanam vikaro naamadheyam treeni rupaaneetyeva satyam/ (The gross Fire and of the subtle Fire both possess the same red complexion, where as the white colour of the gross Fire is like the white colour of subtle water and the black colour of the gross Fire is like the black colour of the subtle Earth. Therefore the distinction of Fire is clear and to say that fire has only red colour is misleading since Fire possesses all the three colours! The modifications are only names arising from the way that Vaak or speech varies. This is how the distinction made among Gods too is on the way that one speaks about since Agni, Aapas and Bhumi

33 are of three ramifications of Brahman only! Hence the distinction of colours and the discrimination of Gods is merely for the understanding of human brain, the knowledge and of the speech! The process of making three Gods three fold is thus illustrative. Now the detailing of the Sun, Moon, and Lightning is as follows: Whatever is the red colour of Surya is also of the colour of Agni; that of its white colour is of water and that which that is of black colour is of Earth; the Sunhood, the Moonhood and the Earthhood are only as per variations of speech and thought, but indeed those which are true are the three colours only!Now there could be an objection that among the Pancha Bhutas the other two viz. Vayu and have been omitted; the explanation would be that Air and Space have the corresponding Panchendriyas of touch and sound and these are already coverd by Agni and hence the ramification of Brahman remains three fold only) VI.iv.5-7) Etaddha sma vai tad vidvamsa aahuh purve mahashalaa mahaashrotriyaah na nodya kaschana ashrutam, amatam, avigjnaatam, Uddhaaharishyatiti hi ebhoy vidaam ckakruh// ad u rohitam ivaabhud iti tejasah tad rupamiti tad vidvam chakruh, yad u shuklam ivaabhud iti aapam rupam iti tad vidvam chakruh, yad u krishnam ivaabhuditi annasya rupam iti tad vidvam chakruh// Yad avigjnaat ivaabhud iti etaasaam eva Devataanaam samaasah, iti tad vidaamchakruh, yathaa nu khalu, Saumya, imaastisro Devataah purusham praapya trivrit trivrid ekaika bhavati, tan me vijaaniheeti// In the ancient times, the great householders of Knowledge and of Vedas asserted that excepting these three entities of ‗Agni-Aapas-Prithvi‘nothing else was ever thought of, heard of and realised of . Also they thought of Agni as red, water as white and earth as black. They also felt through generations that there were three Gods alone and after coming into contact with a person of three more body organs of head heart and hands!)]

Further explanation as follows

The above explanations be thus should amply explain that the ignoramous manavaas too be blindly following their respective kaamanaanusarana too be targetted to ‗vinishta swabhvaas‘ as replased instead of that of their antaraatma‘s appeals to be oriented to satkarmaachananaas much less of parameshvara bhakti and nidhhidhyaadsa-dhaarana and ekaagrata to be anchored most earnestly. As a result, kaama krodhaadi vikaaraas be exterminated and then far eventually be of the mrityu mukha!

Stanza Twelve

Yo bhidyaayannupatishninnihanyaadanaachaarenaapratibuddhyamaanah, sa vai mrityum mrityurivaathi bhutvaa hyovamvidvaan yobhihanteeha kaamaan/

Then the heena moodha maanavaas at that time facing mrityu be still concerned of loukika vaancchaas , but the jnaana yukta purushaas be of ‗Parabrahma vishayaanusaranaas‘ but not of loukika vishaya vaanchhaanusaranaas. That be so since hridaya dhairya kaarana, even as mrityu be beckoning too, be least concerned of loukika padardha vaanchaas! Thus viveka purushaas be discarding anitya vinaasha sheela vishaya vaanchaas and be of paramaardha saara nitya ekaagrasataas only while mrityu be beckoning them willy nilly. Those of viveka purushaas while facing death, could at once realise the sareera kaamnaa vishaya vaancchaas as of the pancha bhoutika tanmatras as of Sound (Shabda), Touch (Sparsha), Vision (Roopa), Taste (Rasa), Smell (Gandha), related to each sense organ. A case in point be explained as of a matured uttama bratmana kula vidyaardhi with veda shaastra jnaana and of

34 nityaanushthaana satkarmaacharana while be facing mrityu as of a human sacrifice be simply unverved only because of ‗panchendriya nibarhana‘ and of ‗medhaa vridhi beeja garbha aatma prakaasha‘.

[ Explanation vide Kathopanishad Vaajashrava gives away his son Nachiketa in charity to Yama and the latter was pleased with Nachiketa and offers several gifts but the the boy insisted on the knowledge of the Self and its destiny after death!

I.i.1-6) Om, Ushan ha va Vaajashravasah sarva vedasam dadou, Tastya ha Nachiketaa naama putra aasa/ /Tam ha kumaaram santam dakshinaasu neeya maanasu sharddhaa visvesha so manyata// Peetodakaa jagdha trinaa dugdha doha nirindriyah, Aanandaa naama te lokaastaan sa gacchati taa dadat// Sa hovaacha pitaram tata kasmai maam dadasyatieeti, Dviteeyam triteeam; tam hovaach mrityave taadaamiti// Bahunaamemi prathamo bahunaamemi madhyamah, kim svidyamasya kartavyam yanmayaadya karishyati// Anupaashya yathaa purve patipashya tathaapare, Sasyamiva marthyah pachyate sasyamivaajaayate punah// (A unique Brahman named Vaajashraava was a rare example of Sacrificial Following of Brahmana Dharma as he literally gave away what all he possessed including every material in favour of heavenly gains. Indeed he knew however that the gifts he gave for charity for instance of cows should not be of ‗peetodaka ‗ type like those which were even unable to eat fodder and drink water let alone yield milk; he even included the prize gift of his son-hardly a boy- named Nachiketa! The innocent Nachiketa asked his father repeatedly as to whom he was offering . The boy asked him three times and the father finally replied that he was being offered to death! The son wondered as to why the father replied out of anger since he irritated him repeatedly and pestered him with same question as to why he was being given away in charity along with other gifts like cows! But Nachiketa felt that indeed if his father stated so in all seriousness , then he should be considered as very fortunate that after all it was his own his father who was offering him to death! Nachiketa then heard what his father told him that in case if the forefathers asked him, he too would have obeyed since every man born would have decayed like a corn and would return back to be reborn once again any way!)

I.i.7-8) Vaishvaanarah pravishati atithir braamana grihaan, Tashyaitaam shantim kurvanti, hara vaivasvadodakam// Aashaa pratikshe samgatam sunritam cheshtaa-purthe putra pashumcha sarvaan etadvrinkte purushasya alpamedhaso yasyaanashnan vasati braahmano grihe/ ( As Nachiketa reached the abode of Yama Dharma Raja, a divine voice was heard alerting the household of Yama stating that a Brahmana boy arrived as the guest, and that hospitality be extended to him since Yama was away for three days and nights. Indeed, no Brahmana could ever be unfed in this house of Yama since a guest of Nachiketa‘s nature and nurture, sacrifice and great works arrived there; after all the guest who arrived was of an extraordinary background as he fully enjoyed the hope and faith as also friendship and joy, sacrifices and extreme virtue that his father bequeathed to him!) I.i.9 ) Tisro raatrir yaad avatreer grihe me’naashnan Brahman atithire mamasyah, Namastestu Brahman;svasti mestu; tasmaat prati treen varaan vrineeswaa/ ( On return Yama talked to Nachiketa and observed that the latter stayed there for three nights as a guest with patience without food and desired that Nachiketa could ask for three wishes, for three nights!)

I.i.10) Shanta sankalpah sumanaa yathaa syad veeta munyur Gautamomaabhi maabhi mrityo,Twat prasyrushtam maabhivadet prateeta,etat trayaanaam prathamam varamvrine/

35

( Nachiketa relplied to Yama Raja that as first boon his Father Gautama be freed from his anxiety and concern as also his anger and indifference for him; he might also recognise and even converse with him if and when freed from Yama; in other words, let not his father mistake Nachiketa as a ghost!)

I.i.11) Yathaa purastaad bhavitaa prateeya Auddhaalikar aarunir matprasushtah, Sukha raatrih shayati veetamanyuh twaam dadrushivaan mrityu mukhaat pramuktam/ ( Having appreciated the boy, Yama replied that his father viz.Uddalaka the son of Aaruni or Gautama would not be disturbed of sleep nor have any anxiety for his son, especially since the son was freed from the jaws of death)

I.i.12-13)) Swarge loke na bhayam kim cha naasti na tatra twam na jaraa bibheti, Ubhe teerthaa ashanaaya pipaase shokaatigo modateswaga loke// Sa tvam Agnim svargyam adheshi mrityo, prabhuhi tam shraddhaa dhaanaaya mahyam// (Nachiketa replied to Yama that in Swarga loka, there should be no fear as the latter would not be present, nor the fear of age, hunger and thirst but only joy and happiness. Also Fire Sacrifice would certainly lead him to Swarga; Yama! This would be my second boon and wish!)

I.i.14-19) Pra te babravimi tadume nibodha Swargyam Agnihi Nachiketahprajaanan, Anantalokaapti matho pratishthaam viddhi, tvam etam nihitam guhaayaam// Lokaadimagnim tam uvaacha tasmai, yaa ishtakaa, yaavatirva, yathaa vaa, Sa chaapi tatpratyavadat yathoktam; athaasya mrityuh punar evaaha tushtah//Tam abraveet priyamaano mahatmaa varam tavehaadya dadaami bhuyah, Tavaiva naamnaa bhavitaayam agnih, Shrinkaam chemaamaneya rupaam gruhaana// Trinaanaahiketah tribhiretya sandhim trikarma krit tarati janma mrityu, Brahmajhagnam Devameedyam viditvaa nichaayyemaamshantim atyantameti// Trinaachiketah trayam etad viditwaa ya vidvaamchinute Naachiketam, Mrityu paashaan puratah pranodya shokaatigo modate swarga loke// Esha tegnir Nachiketah swargyo yam avrineethaah dviteeyena varena, etam agnim tavaiva prakshyanti jaaasah; tritiyam varam Nachiketo vrisheenva// (Yama explained to Nachiketa about the great impact and implication of Agni Sacrifice which indeed was the means of achieving Swarga. Fire is the support of the world as the enlightened experts of Dharma are well aware and keep it in the interior portals of their intellect. Brihadarnanyaka Upanishad [I.ii.2-3] states that while Arka is water, its froth got solidified as Earth,on which Hiranyagabha rested and warmed up by further cogitation and concentration became bright and thus Agni got materialised! Virat Bhagavan further differentiated in three parts vi. Agni-Surya and Vayu. Yama or Death asserted that Agni was the source of the World; even the class and number of bricks and manner of arranging the Fire how the Sacrificial wood was to be piled up, how the Fire be procured and lit up was defined! When reference was made to the Scriptures thus, Nachiketa was highly elated in repeating the stanzas even as Yama was delighted! Dharma Raja was then highly pleased and granted him the boon of Swarga. Yama Deva also gave the fourth boon as well viz. that Agnihotra would be additionally known by the name of Nachiketa, the earlier boons being his father‘s composure and his ability to see and converse with Nachiketa, knowledge about the Agni and Yamaraja was so overwhelmed with Nachiketa that he blessed him with a multiformed necklace which would bestow multi-dimensional knowledge including that of ‗Antaratma‘ or of the Sellf! Thus whosoever performs the Naachiketa Fire thrice would have achieved three kinds of achievements viz. Sacrifice, Study and Charity; the first oblation would bestow powerful knowledge including the way of crossing the cycle of births and deaths, the second Agnihotra leading to

36 accomplishing the son of Brahma and the third oblation leading to Everlasing Peace by identifying Brahman! The illustrious one who performs the Naachiketa Sacrifice thrice thus conquers fear and reappearance of death once for all and having secured heaven and freedom of movement in the worlds, rejoices identity of Brahman!)

I.i.20) Yeyam prete vichikitsaa manushye-steetyeke naayam asteeti chaike; etad vidyaam anushishthah tvayaaham, varaanaam esha varastreeyah// ( Nachiketa then raised a doubt which was related to the consequences of life since some theories stated that the Self existed after death and some others clarified that it might not! He therefore requested Yamaraja and that it might be counted as another boon)

I.i.21-26) Devairatrapi vichikitsitam puraa, na hi suvigjneyam, anuresha dharamah anyam varam Nachiketo vrineeshva, maa moprotseerati maa srujainam// Devair atraapi vichikitsitam kila, twam cha mrityo yan na sujivenyam aattha, vaktaa chasya twaadrugnyo na labhyo naanyo varastuya etashya kaschit//Shattaayushah putra poutraan vrinishva, pashun hasti hiranyam ashvaan bhumer mahad aayatanaamvrinishva svayam cha jeeva sharado yaavad icchasi// Etat tulyam yadi manyase, varam vrishneeshva, vittam chira jeevikaam cha, Mahaa bhumau Nachiketastvam edhi, kaamaanaam tvaa kaamabhaajam karomi//Ye ye kaama durlabhaa martya loke sarvaan kaamaamchandatah praartha ashva, maa raamah sjharathaah saturyaah, na heedrashaa lambhaaneeya manushyaih, aabhir mat prattaabhih parichaarayasva, Nachiketo, maranam maanu praaksheeh// Shvobhaavaa marthasya yad atakaitat sarvendriyaanaam jaraayati tejah api sarvam jeevitam alpam eve tavaiva vaahaastava nrityageete// (Yama replied that on this question of the status of an Individual Self after death, even Gods had difference of opinion since that was rather controversial and as such he would ask Nachiketa to ask any other boon; but in reply Nachiketa said that only an instructor of Yama‘s stature and eminence only could indeed reply to that complicated issue.Yama then tried to tempt Nachiketa with several offers: he said that the latter could ask for sons and grandsons who would live of hundred years, several animals like cows, elephants and horses, gold and jewellery, vast expanses of fertile lands, his own life for as many years as desired, he could become a King over a vast region, whatever wishes he had in mind, women of grace and rare beauty, chariots and celestial music instruments which were never even heard of and seen in earth; but the boon that he wished be please avoided.Nachiketa replied with firm conviction that all the earthly and even celestial rarities are but transcient and wasted away as the organs of any human beings lose their body vigour with the passage of time. Life as defined and destined might be long but not lasting and so would be the chariots, dance and song!)

I.i.27-29) Na vittena tarpaneeyo manushyo lapyasyaamahe vittam adraakshmaachetvaa, jeevi –shyaamo yaavadishishyaasi twam varastume varaneeyah sa eva/Ajeeryataam amritaanaam upetya jeeryan marthyaah kvadhastaah prajaanan abhidhyaayan varnaraati pramodaan, atideerghe jeevite ko rameta// Yasminnidam vichikitsanti mrityo yat saamparaaye mahati bruhi nastat, yoyam varo gudham anupravishto naanyam tasmaan Nachiketaa vrineete/ (Nachiketa continued his affirmation to Dharma Raja further that no human being would ever be contented with wealth. For example now the present Yama Raja might be kind enough to grant me riches but after all that would be valid as long as Yama of the day and might not be there beyond! Thus material guarantees would be transitory too but what was being sought for was a boon which would provide such

37 knowledge as had an impact of a permanent solution! After all, having reached the nearness of the most impossible situation of seeking a boon from death itself, would it be too much to ask for immortality or frivolous and worthless boons like dance and music with defined termination points! Therefore Dharma Raja! Nachiketa‘s ultimate and least compromising prayer would be only, repeat only, the knowledge of the most valid reply to what existed and what would not after death!) [ Yajnyavalkya instructed his wife Maitreyi vide Brihadaranyaka Upanishad-II.iv.12-13 as follows: The Great Reality called the Supreme Self is not a separate entity due to your own ignorance and due to the identity of your body organs and their functions subject to hunger and thirst being mortal. That is why a Being feels exposed to dangers of death and hence the risks and fear of existence, not knowing that the Being only changes forms, names, characteristics and attributes but what remains the Self which indeed is the Supreme and Absolute Reality always! The Maharshi cites the example of a lump of salt dropped in water dissolves and thus difficult to retain its original nature. He further explained that the Self was super-imposed by ignorance like a burning wood covered by ash. Pure intelligence which indeed is the Self appeared variegated by modifications of names, organs and their attributes, and of falsity subject to decay and destruction. On the other hand, the Self is indestructible, paramount, endless and Indefinite Reality!]

Stanza Thirteen

Karmaanusaari purushah kaamaannu vinashyati, kaamaan vyudasya dhunute yatkinchit purusho rajah/

Tatva vigjnaanis tend to be of ‗anitya doshaparisheela yuktaas‘ and be of ‗duhkha samyukta vishaya pari- tyaaga ‘. They be of ‗anaachaara-ashuchi vastu niraakarana yuktaas‘ and being the persons of and ‗vidya paripurnaas and satkarmaachaara yuktaas‘ could seek to be the ‗mrityu bhakashana mrityus‘ all by themseles as of ‗mrtyunjayaas‘ as of Paramashiva by themseves.! In that manner, vishayaanugamana vyaktis be drowned down with vishaya vaanchaa durbalatwaas and maaya prakopa vyaktis be momentariy tizzy with the network of hallucinations.. By being self-convinced some petty minded ignoramus blatantly perform all devilish activities and tread the path of irrecoverable slide down! Indeed, such inhuman humans with not even a modicum of thinking power to distinguish the dark and bright situations, do get attracted into the vortex of ever repeating births and deaths for ever! Svetaashvatara Upa. IV.10 clarifies lucidly: ‘Maayaam tu prakritim viddhi, Maayinaam tu Maheshvaram, Tasyaavayava bhutah tu vyaaptam sarvam idam jagat‘; in other words: Maya as Prakriti is the material cause which is derived from Conciousness and follows the behest as a limiting adjunct of the Supreme Brahman; put in another way Prakriti the Maya is the tool of the Almighty to conceal His Reality and the Great Truth! The Mother of the Universe in totality creates the real and unreal nature of it, protects it from the interplay of, and balancing between, the Tri Gunas of Satvika-Raajasa and Taamasika features and withdraws it periodically as perkaala maana decided by the Over Lord, even without ever affecting Him! In other words, Devi Bhagavata Purana (I.ii.5) declares: ‘Srishtvaakhilam jagadidam sadasad swarupam, Shaktyaa svayaa trigunyaa paripaati Vishvam, Samhartya kalpa samaye ramate tathaikaa, Taam Sarva Vishva jananeem manasaa smaraami/( This Universe of Truth and Untruth Forms is controlled by the wielding power of Maya; she indeed is the plenipotentiary as it were of Brahman the Supreme conferring all powers to act independently as originated by Him without bothering Him unnecessarily) How do the worlds of Devils get involved by blinding human beings in deep darkness! Indeed this is due to the ignorance caused by the severe play of body adjuncts of Pancha Karmendriyas of eyes, ears, skin, nose, and reproductive organs and the Pancha Jnaanendriyas viz. vision, hearing, touch, breathing and

38 generation acts- all guided by the ‗Manas‘ or Mind! These demonic and wicked influences tend to the hide the Reality of the Self and till such time the Panchendriyas are present in the body or till its termination! The nature of the Self is such that its consciousness is literally imprisoned from the sway of the Maya or hallucination or false sense of perception of the True Reality. Death and the pursuant trans - migration of the Self provide another opportunity for the enlightnement but alas, the influence of the Panchendriyas might in all probability would continue in the subsequent birth too! Most unfortunately however, the substandard paamara janaas be invariably caught into the vortex of vishaya vaancchaas and be as of : Kaamanaanusaari bhavati, sa kaamaananu vinashyati, kaama vishaye nashte kaamaanu kaamaih saha vinasyati/

Stanza Fourteen

Deho prakaasho bhutaanaam narakoyam pradushate, ghrudyanta eva dhaavanti gacchhantah shvabhnanmukhaah/

Could this asthira-snaayu - naadee-maamsa yukta - jalopagama- baalya-youvana-jaraa-mrityu- roga baddha- shareera, the ever subjcted to kshana bhangura deha be worthwhile! But having been allotted like wise, might Vidhaata be not appoached to discard it for a lasting solution and seek absorption unto Him! How indeed do the worlds of Devils get involved by blinding human beings in deep darkness! Indeed this is due to the ignorance caused by the severe play of body adjuncts of Pancha Karmendriyas of eyes, ears, skin, nose, and reproductive organs and the Pancha Jnaanendriyas viz. vision, hearing, touch, breathing and generation acts- all guided by the ‗Manas‘ or Mind! These demonic and wicked influences tend to the hide the Reality of the Self and till such time the Panchendriyas are present in the body or till its termination! The nature of the Self is such that its consciousness is literally imprisoned from the sway of the Maya or hallucination or false sense of perception of the True Reality. Death and the pursuant trans - migration of the Self provide another opportunity for the enlightnement but alas, the influence of the Panchendriyas might in all probability would continue in the subsequent birth too! This being so, one would like to define what all this Self about any way! The experience of this ‗Antaratma‘ or the Self and its self declared superiority asserts that it is free from decay, disease and death!

Viveka purushaas be thus seek to vishayadosha darshana and resort to all out efforts to utilise the janma janamaantara punya sanchaya praarabdhaas besides intensify the ongoing jeevana by indriya nigraha- japa-tapa-daanaaadi pravritthi-nivritthi maargopaayaas and introspect deep unto the vision of the Self as indeed be the reflection of the Supreme by the daharaakaasha darpana. While so doing, they keep on repeatedly recalling the dismal negativitees of the shareera- its taamaseeya-narakeeya- vishaya lolupata- the capricious mindedness, the provocative ‗buddhi prerepana‘ on one hand and on the other the ‗sthita pragjna swabhaava‘. In other words, how wonderful do I experience and adore myself despite this gross body with all the sukha duhkhaas and since having assumed the sukshma and as of ‗Deho devalaya prokto jivah prokto sanatanah. One‘s own he body is a temple. The life enshrined in it is the eternal Paramatma. The temple called the body - it enshrines the power of - must not be defiled by an impurity. There is a difference between the home and the temple. In the home it is not necessary to observe such strict rules of cleanliness as in the temple. Some corner, some place, in the house is meant for the evacuation of bodily impurities. Shareeram under the bondage of swarga narakaas, bondage and freedom as of mere imagination. As long as the ignorance be lasting the nature of the Pure consciosness

39 be ever evasive.In there words, so long as ignorance would prevail, one would consider that the shareera, swarga, narkaas be the reality and well keeping that feeling be lasting the nature of the Self as being the Pure Consciousness be hidden of the Reality.

[ Vishleshana on Shareera vide Shareeropanishad:

The body is a combination of the five elements like earth. What is hard is earth, what is liquid is water, what is hot is fire, what moves is air, what is porous is space. The organs of sense are ear etc: the ear is in the sky (space), the sense of touch (skin) is in the air, the eye in the fire, tongue in water, smell in earth. Thus for the senses sound etc., are the objects. The organs of action are: tongue, hands, feet, arms and genitals. Their objects are: speech, catching, walking,and of joy. These have arisen from earth etc., respectively.Mind, Intellect, Egoism and Self-conscious mind are the four inner senses. Their scopes are volition and doubt, determination, affection, decision. The mind is at the tip of the neck, intellect at the face, egoism at the heart, self-conscious mind at the navel. Bone, skin, nerves, hair, flesh are parts of earth; urine, phlegm, blood, semen are of water; hunger, thirst, laziness, delusion and sex of fire; circulation, bursting, movement of the eye etc., of air; lust, anger, greed, delusion and fear are of ether. Earth's attributes are Sound, Touch, Form, Taste and Smell; of water: sound, touch, form and taste; of fire are: sound, touch and form; of air: sound and touch; of ether: sound only.Non-violence, truth, non-theft, continence and non-possession, absence of anger, service to elders, cleanliness, contentment and honesty, non-conceit, candour, faith and non-injury - are the qualities (effects) of . I am the doer, enjoyer, speaker, am conceited - these are of Rajas. Sleep, laziness, delusion, attachment, sex and theft - these are of Tamas. The person of Sattva is above, of Rajas is in the middle and of Tamas, low. Right knowledge is Sattvika; of rituals, Rajasa; blindness, Tamasa. First the waking state rests on the five organs of sense, the five of action and the four inner senses (being active). Dream depends on the four inner senses only; dreamless sleep has only mind as active instrument; the fourth state has only the soul (active).The knower is the empirical self, other than the supreme, stationed between awareness (of object) and indifference (to them). The five organs of sense and action with the five vital airs, the mind and intellect, go to make the Lingasarira. Mind, intellect, self-conscious principle, earth etc., are the eight Prakritis. There are sixteen others; the transformations of ear, skin, eyes, tongue, and nose; arms, genitals, hands, feet, vocal organ; sound, touch, form, taste and smell. The twenty-three are the Tattvas (eternal verities) relating to Prakriti.The twenty-fourth is the Avyakta, the chief (). That which completes the group as the twenty-fifth is the Purusha (Self).]

Stanza Fifteen

Amanyamaanah kshatriya kinchidanayam naadheeyate taarna ivaasya vyaaghrah, krodhaalobhaan moha bhayaataraamaa sa vai mrityurstvacchareere ya ishah/

Dosha yukta shareera as of pancha bhutaatmika vikaaraas and the fall out effects of sparsha-ghraana- vaak-shabdas and the further impact of stree adi aakaankshaas as reflected on the manaskika swabhaavaas must be resisted as : buddhih karmaanusaarini. The ramaneeya buddhi is indeed able to thwart the maanasika abnormalities and be able to kick back Shaaririka Tapaas include dieseases related to head, digestive, heart, breathing, vision, limbs, skin, fevers and so on; related are the various physiological problems of blood-urinary-pelvic nature. Manasika Tapaas are related to Kama, Krodha, Bhaya, Dwesha, lobha, Moha, Vishada, Shoka, Asuya, Apamana, Irshya, Matsara etc. Adhi Bhoutika Tapaas are due to the

40 difficulties attributed to animals, birds, Pishachaas, Serpents, Rakshasaas and poisonous related creatures like scorpions. The troubles on account of Adhidaivika nature are due to cold, heat, air, rains, drought, water, earthquakes, cyclones and so on. Additionally, the troubles are related to birth, childhood, youth, old age, ignorance, Avidya, loneliness, smell, lack of resources, poverty, immaturity, inexperience, lack of opportunity, fear of death, death itself and multiple kinds of experiences of Naraka. Besides, Praneshana-the bond of Life, Daareshana or the bond of wife, Putreshana or the bond of progeny, Dhaneshana or the bond of wealth, Sukheshana or the love of happiness and contentment and Dharmeshana or the quest of Virtue; but the first three bonds of life above are the strongest ie the Ishanatrayas. Any action needs to be performed by the cleanliness of mind, tongue and deed; Tri karana Shuddhi is the outcome of ‗Mano Vaacha Karmana‘. Indeed the stree and the shaareerika taapaas are of kaama-krodha-moha-mada-matsara swabhaavaas be the ready targets of maanasika dourbalyaas and the shaareeraka trishnaas are like vyaaghra prakopitas and thus be the high roads of ignorance as having crossed the ever confusing the kaama krodhaadi bylanes finally lead to the depths of ignorance and finally right in to the flood like death. Moodha prajaaneeka being enchanted by the pull and push of vishaya vaanchaas especially be ‗neeree sthana yonis‘ tend to be blinded and jump in to the vicious circle of the Ishana trayaas. That be how get diverted from and even in spite of learning atma swarupa vidhaana by paaramaardhika vishayaas of veda vedaanga jnaana.

Afrerall, there needs to be a perfect coordination of the faculty of knowledge or perception ‗per se‘ and the Jnanendriyas and Karmendriyas or the Agents of Knowing and those of Action to carry out in respect of any Individual Self; Mind is the medium of the transmission and regulation of action. In other words the three entities of the organ of sense, the appropriate object and the sense of recongition need to be in a single and unified operation of mind! The examples are given in the Stanza: Speech is not only a faculty but also what one is desired by the speaker. Similarly smell is what the person concerned is able to smell. Taste of the food is such as the one who likes or does not like and the extent to which the person so experiences. Sound has to be such as to attract the attention of the hearer. Any particular action should be such as to take the approval of whosoever desires to perform. Pleasure or pain cannot by themselves act but what the Individual concerned is desired or ignored / experienced. Mind is only a mere body- device to act but caanot act on its own and cannot be forced by the thinker unless he desires to think. Also, in turn, the ten agencies of Jnaana and Karma viz. the knowledge and action tools need to be activised by the mind, again at the express direction of the thinker. Would there be no elements be Intelligence, there would not be elements of existence either. Just as a chariot of the felly is fixed on the spokes and the spokes are fixed on the hub, so do the elements of existence are fixed in the faculties of intelligence and the latter are fixed on the breathing spirit; further the breathing energy is everlasting universally. And that again is the Self or the Antaratma the reflection of Paramatma.Indeed He is the Supreme and the Supreme Again!

Stanza Sixteen :

Evam mrityum jaayamaanam viditvaa jnaanna tishthaannu vibheti mrityoh, vimashyate vishaye tasya mrityur mrityorthayaa vishayam praapya marthyah/

Even if only the ‗chaturveda saraamsha jnaataa brahmana‘ might not be able to absorb the ‗goodha brahma tatva‘ then such brahmanaama be truly consdired a useless donkey. Such brahmana by birth be a

41 nirardhaka and be worthy of instant mrityu prada. Krodha lobha moha bhaya swatatrata be when unrealised then certainly be worthy of being mrityu mukha. Yet that vyakti who could ba jitendriya and control the shaareerika and maanasika indriya prabhaavaas then only one could be a shatru or a mitra as amply clarified vide Bhagavad Gita that a vyakti be by the one‘s own self a truthful mitra or a shatru!

[ Vishleshana vide Bhagavad Gita : Adhyaaya Six on Jnaana Yoga

Stanzas 1-9: Bhagavanuvaacha: Anaashritah karma phalam kaaryam karma karoti yah, na sanyaaseecha yogee cha na niragnarna chaa kriyaah/ yam sanyaasamiti praahuh yogam tam viddhi Paandava!Nahya saannasta sankalpo yogee havati kashchanaa/ Arurukshormuneryogam karma kaaranamuchyate, yogaaruudhasya tasyaiva shamah kaaranamuchyate/ Yadaahi nendriyaartheshu na karmasvanushnate, sava sanlalpa sanyaasee yogaaruudhastadochyate/ Uddharedaatmaanaatmaanam naatmaanamava - saada yet, aatmaiva hyaatmano bandhuh aatmaava ripuraatmanah/ Bandhuraatmaatma nastasya yenaat- maivaatmanaa jitah, anatmanastu shatrutve varteraatmaiva shatruvat/ Jitaatmaanah prashaantasya paramaatmaa samaahitah, sheetoshna sukha duhkheshu tathaa maanaavamaanayoh/ Jnaana vigjnaana triptaatmaa kuutastho vijitendriyah, yuktaityuchyate yogee sama loshtaashmakaanchanah/Suhurnmitraa- ryudaaseena madhyastha dveshya bandhushu, saadhushvapi cha paapeshu sama uddhirvishishyate/

Bhagavan Krishana explains that the true purport of Karma Sanyaasa; who ever performs one‘s ‗kartavya‘ or duty earnestly is the true snayaasi but terminating agni homa karyas or merely shaving his head. ! To either ‗sanyaasa‘ or ‗yogaabhyaasa‘ there is neither vesha bheda or difference of dress nor of vastu bheda or material that he carries but of total resistence of desires and the fall out effects of anguish- anger and frustration. That indeed is the true characteristic of a sanyaasi or . Yogaabhyaasa is fruitful only by nishkaama karma. The ladder of yoga is possibe of ascent by the steps of discarding desires one by one of bandhus- vastus- vijaya and keerti akaankshas or of relatives, materials, victory and fame related ambitions.A true ‗saadhaka‘ has to reject material desires while assuming the dutiful ‗karmacharana‘ truthfully discarding the ‗bhoktrutva-kartrutvaabhimaanaas‘ or the egos of receiving satisfaction and duty bound impulses; then only the ascent of the ladder is truly meaningful. One has to necessarily uplift oneself but not slip down the dutifulness; one is one‘s own friend or foe! In the course of one‘s own life‘s journey, he or she might ar the best seek and benefit by guidance but the travel has necessarily to be by one‘s own self all alone! Indeed the journey is tough with regular hiccups! And with all the experiences on the travel, when has to recah the destination willy-nilly! Only when one could truy control the mind disalarmed by the breaks of desires in the travel while discarding rajoguna but maintaining satvika guna is the true and ideal traveller. In othe words consant vigil against desires and of truthful cleanliness of truthfulness should win the day. Sthira chittata or Steadiness of Mind vis-à-vis heat and cold, joys and sorrows, appreciations and rejections is the foundation for the tallest edifice of equanimity. A jitendriya or the conqueror of karma- jnaanendriyas is defined as he who values golden and earthen vessels alike as the serve the same function of carrying on the slippery water therein! He is the true Yogaagresara‘! It is that person of worth who is neutral to friends or acquaintances and non committal to enemies and sinners. Such ‗sama ‘ is the glory of the outstanding Atma Drishti! ]

Even in that context might mrityu nivritthi be possible! In this manner while ‗ kaama krodhaadi avagunaashritaas, be cerainly be exposed to mrityu, but jaanis be however utilise effecitive tools to realize the inevitability of mrityu and seek to boldly face mrityu and seek to learn the ways and means to

42 do so. Jnaanena tishthaanna vibheti mrityoh/ In other words the ways and means for moksha prapti be secured and fortified. That was also the message of Bhagavad Gita as above too. ‗

[Stanzas Seventeen and Eighteen

Yane baahurijjayaa saadhu lokaan dwijaateenaam punuatamaan sanaatanaan, tesham paraartham katayanteeha vedaa etadwidvaannaiti katham nu karma/ Evam vidhyaannainiti katham nu karma/ Evam hyananupayaati param paraatmaa prayaati maargena nihanyamaargaan/

Dhritaraashtra enquired of Sanatsujaata thus: Why indeed dwijas be able to resist the sensual objects and perform the sanaatana dharma yukta karmaacharana; even brahmanottamaas too be not able to do so. Any way, we do witness that as per shrutis several brahmanottamaas do perform jyotistomaadi yagjna satkaarmaas and be able to attain uttama loka prapti. Then Sanatsujaata replied: Jnaana heena praanis might be performing the yajnaas and daanaadi pravritthi karmaacharanas yet they be quite aside from the nivritti jnaana maarga praapti. Only he who could keep his indriya nigrahara as being that be of the prime qualification of Brahmanatva in essence. Unless these requirements be not fulfilled his tapasya-yagjna- and atmachintana be wasteful. He who would merely retain a koupeena to cover his modesty, not even possess a piece of cloth on his bed let alone a head rest on his bed but still could retain his mano nishchalata is termed as a Devata Brahmana. That Muneeshwara who could feel sheetoshna sthitis with sama bhava be known as a Deva Brahmana or Brahma Jnaani. To him, whose sampurna jagat‘s nashvarataa vigjnaana and also of the awareness of sarva bhuta gati jnaana that maha purusha be the divya brahma jnaani. He who be replete with ‗sampurna bhuta nirbhayata‘ with the conviction of the singularity of sarva bhutaatma be known as ‗daivika brahma jnaana‘. All the same, moodha maanavaas be always considerate of only daana-yagjna phala only be the BE ALL but NEVER BEYOND. INDEED THEIR VISION WOULD OBVIOUSLY GET BLURRED AS OF NON EXISTENT. Since their ambition would be restricted to some how accomplish the Swarga Phala their inner psyche would anchored thereto merely. Indeed on the higher plane the possibility of far juceir and mahadaananda purna moksha praapti be not unfeasible. Yet, the ‗puraatana-shaasvata- dhruva yougika sadaachaara ashraya- kartavya parayana‘ could most certianly attain the union into Parabrahmatva. Pravitti maarga manushyaas be indeed unable to follow the stringent conditionalities and requirements of yama - damaadadi anushthaana, nor the yougikaachaaras and shadvarga doshhas as of kaama krodhaadi moulika maanava doshaas. They could hadly able to absorb the scope and practice of ‗ nivritti‘ or total abstinence of activity and total surrender to the ‗guna rahita jeevana nishphalata vairaagya.‘ which would underline abstinence and asceticism.. The Vedas have ordained two paths, Pravritti and Nivritti, to guide the active life of people, both as an individual pursuing spiritual goal and as a member in a social set up. Both paths are meant to lead to salvation. Pravritti dharma entails one to follow the worldly path and seek salvation, while Nivritti dharma is rooted in renunciation of the worldly aims. Both are meant to serve the needs of people born with inherent tendencies to either lead a life of action or of contemplation.In other words, Pravritti pertains to ‗‘ dharma and is the path shown by sages Marichi, Atri, and others. Nivritti is the path of renunciation and the jnana marga that the Sanatkumara sages exemplify. Those upholding Pravritti marga have been created to lead life to propagate the race; but still they lead disciplined lives and realise God by discharging the ordained duties in a detached and selfless manner without any personal gain or expectation. It is shown that Karma by itself cannot lead to salvation; but in

43 the process of doing one‘s karma one attains chitta suddhi and gains jnana by which he is likely to attain salvation.

[ Vishleshana on Pravritthi -Nivritthi Analysis:

Pravritti: ‗Pra‘ means ‗variagated‘ and ‗Vritti‘ stands for ‗chitta vritti‘ the mentality as thoughts do constantly changing. In Pravritti Maarga one would constantly experience sufferings, misunderstandings, disappointments or passing times of happiness and contentment but rarely the feelings of equipoise..To be on the path of ‗Nivritti‘ means a life of peace and quiet- both outwardly and inwardly. One‘s ‗antahkarana‘ or the psyche invariably full of desires be rid of ‗Nivritti maarga‘ by jnaana or knowledge. Vedic dharma is twofold, characterized by Pravritti (karmik and societal action) and Nivritti (inward contemplation). There be one impulse in one‘s minds prompting to ‗do‘ and another impulse not to. There is one set of ideas in the mind always struggling to get outside through the channels of the senses, and behind that, although it may be thin and weak, there is an infinitely small voice which suggests there against. Hence the celestial words of the phenomena of Pravritti and Nivritti, stimulating forward and another circling inward. Thus Pravritti is the act of enjoying material and sensual pleasures as is a natural instinct in all human beings. It means to live amidst worldly duties and interests with the senses and actions directed primarily towards the external world. The happiness derived out of it is defined as ‗Preyas‘ the path of pleasure resulting from sociatal urges on the Path of Pleasure. Nivritti, on the other hand, is the act of abstaining from material and sensual enjoyment. It calls for a sacrifice on the part of the individual to give up all worldly pleasures. It is the path of ‗turning back‘ of the path of turning within towards spiritual contemplation, and placing the Almightyat the centre of one‘s existence even after fulfilling family and professional duties.According to Vedic concept both pravritti-marga, and nivritti- marga have the basis of spiritual or religious life. In animal life there is only pravritti-marga. Pravritti- marga means sense enjoyment, and nivritti-marga means spiritual advancement. In the life of animals and demons, there is no conception of nivritti-marga, nor is there any actual conception of pravritti- marga. Pravritti-marga maintains that even though one has the propensity for sense gratification, he can gratify his senses according to the directions of the Vedic injunctions.

Bhagavad Gita - Adhyaaya Sixteen: Daivaasurasampad vibhaga Yoga

The Concept Pravriti and Nivritti - the Preya and Shreya or the Materail vs.s or Perpetual joy or Eternal Bliss calls for spiritual education and elevation which realization usually comes in one‘s later part of life thinking about real success in life.

Pravrittim cha nivrittim cha janaa n viduraasuraah, na shoucham naapichaachaaro na satyam teshu vidyate/ Asathyamapratishtham te jagadaahuraneeshvaram, aparasparasambhutam kimanyatkaamahaitukam/ Etaam drishtimavashthabhya nashtaatmanolp buddhayah prabhavastyugra karmaanah kshayaaya jagato hitaah/ Kaamamaashritya dushpuuram dambhamaana madaanvitaah, mohaad gruheetvaanadgraahaan pravartanteshuchivrataah/ chintaamaparimeyaam cha pralayaantaamupaashritaah, kaamopa bhoga paramaah etaavaditi nishchitaah/ Aaashaapaash shatairbuddhhaah kaamakrodhaparaayanaah, eehante kaama bhogaartham anyaayenaartha sanchayaan/ Asoy mayaa hatasshhtruh hanishye chaaparaanapi, Ishvarohamaham bhogee siddhhoham balavaansukhee/ Adhyobhijanavaanasmi konyosti sadrishomayaa, yashye daasyaami modishye ityajnaana vimohitaah/ Anekachittha vibhraantaah mohajaala samaa -vritaah, prasaktaah kaama

44 bhogeshu vatanti narakeshuchou/ Atma sambhaavitaastabhdhaa dhana maanamadaanvitaah, yajante naama yagjnaiste dambhenaavidhipuurvakam/ Ahamaaram balam darpam kaamam krodham cha samshritaah, maamaatma paradeheshu pradvishantobhyasuuyakaah/ Taanaham dvishatah kruraan samsaareshu naraadhamaan, kshipaamyajasramashubhaan asureeshvepa yonishu/ Asureem yonimaapannaah moodhaa janmani janmani, maapa praapyava Kounteyah tatoyaanadhamaa gatim/ Trividham narakasyedam dvcaaram naashana maatmanah, kaama krodhastathaa lobhah tasmaat yetatrayam tyajet/ Yetairvimuktah Kounteya! Tamodvaaraistribhirnarah, acharatyaatmanasshreyah tato yaati paraam gatim/ Yasshhaastravidhimutsrujya vartate kaama kaaratah, na sa siddhimavaapnoti na sukham na paraam gatim/ Tasmaacchhaastram pramaanam te karyaakaryavyavasthitou, jnaatvaa shaastra vidhaanoktam karma kartumarhasi/

Lord Shri Krishna addresses Arjuna as follows: Prevalence of Satvika Guna, Jnaana yoga , fearlessness, charity mindedness, self control of karmendriyas, Deva puja, swaadhyaaya, tapo guna, straight forwardness, , truthfulness, angerlessness, svaardha tyaaga, chitta shanti, para ninda, bhuta daya, chitta nishchalata, kshama-dama-dhairyata, bahyaananta -ranga shuddhi, durabhimaana, are among the daivika gunaas. Paartha! Agjnaana, adambarata, arrogance, self conciet, sensuosness are among the gunas which are natural ‗arishadvargaas‘. ‗Daivi sampada sadgunas‘ are what ‗asuri durgunas‘ stated to be the resultant instincts. Happily, Arjuna! you are blessed with Daiveeka sugunas and thus you are not to worry about! Let me explain to you the details of Pravritthi and Nivritti ways of Jeevaas. Those born with the Asura gunas are totally unaware of neither of the routes. They are totally bereft of truthfulness and internal cleanliness. Pravritthi is to get lost in the natural manner of worldy wise life.Nivritthi is to cogitate about the purpose of life and introspect about what happens after death. The latter category realise the impermanence of life and the illusion of Prakriti which results in the creation of Beings by the interaction of male and female species. The pravrittis jump along the natural flow of living by evading the shocks and enjoying the temporary reliefs of the speedy waves of the flow. Most of the ‗pravrittis‘ do either negate or at any rate assume neutrality by resorting to questionable actions as they strongly believe that there is no proof or witness. They tend to ignore the witness of their own conscience named Anraratma! From such a standpoint, the jeevas with narrow -mindedness fearlessly take to cruel deeds of various degrees and proportions. The Self Approval of their acts are smeared of show, ego, arrogance and for short time praises and support by the encouragement of similar beings in the society. Until their death, such sinners carry on their lives with disapproved bodily pleasures as targetted by kaama-krodha-lobha-mada- moha-matsaras as their motto. They realise that richness earned by whatever unjust means is the corner stone of material fulfillment. Once material prosperity is earned that would have further urges as endless hallucinations. Their psyche gets transfomed to subjectinity that ‗ I am the Lord, the bhogi, the , the strong man and the happy go lucky being. Often times the self ego coud take to the feeling of born richness affording yagjna-daana dharma deeds for public show of exhibitions to attract false prestige and misplaced complex of superio -rity. The Self egotism is like a deep and irrecovable ditch which ultimately submerges into hollow depths of mud and madness. Such ‗pranis‘ are most certainly reborn either as persons of evil or as of species other than of humanity as per the balance of plus-minus karma of sanchita- praarabdha-kriyaamaana- aagaami types or of the carry forward-present- and as predicted. Kounteya! The Three factors of Kaama- Krodha-Lobhas are stated as ‗Atma Vinaasha Kaarakaas‘ or the three human instincts and are the highway gates to hell. Hence persons of consciousness and maturity of thought- cum- action need to be truly beware of these traits. Any human

45 being once sensitive and alert to these bye lane gates of‘ karya ‘ could open up the acutely narrow gates of Eternal Truth. Tasmaacchhaastram pramaanam te karyaakaryavyavasthitou, jnaatvaa shaastra vidhaanoktam karma kartumarhasi/ It is against this back-ground that Krishna addresses Arjuna and advises to remove any of ‗dharma sandehas‘ or of virtuous doubts and as the latter if convinced as per what ‗‘ emphatically state and explain]

Further explanation on Stanza Eighteen

In this maaner the martya loka dwijas would always be prone to karma kanda merely without jnaana margaanveshana and be finally face the mrityu with half baked awareness of what ought to be the real goal of atma jnaana. Jnaana heena pranis thus end up with pravitthi maargaanveshana like the proverbial close- sighted bull with a circular oil mill extraction and keep blaming mrityu as the latter be necessarily be inevitable as ‗jaatasya maranam dhruvam‘ anyway. Thus jnaana heena praanis be seeking to moksha by short means of pravritti but not by nivritthi methodology attitude.

Stanza Nineteen

Kosou niyukttho tamajam puraanam sa chedidam sarvamanukramena, kim vaasya kaaryamathavaa sukham cha tanme vidvan bruuhi sarvam yathaavat/

Kourava Raja Dhritaraashtra enquired of Mahatma Sanatsujaateeya that in case the sthaavara jangama jagat be disabled to realize the avinaashi- ajanma puraana purusha and due to which possible reasoning they be ever disbanded to be in the duhkha samudra ever! Recalling the explanation vide Stanza Eleven the question of staavara jangamas , the query of Dhritarashtra from might be deserving of further clarification:[ ‗This type of ‗manasika shuddhi‘ or motivation as practised by sthaavara jangamaas too are ever responsive to pancha bhutaas and of panchendriyas as of their faculties of vision- hearing- touching-smelling and tasting. Andaja, Jeevaja and Udbhuja or born out of eggs, reproduction or sprouts. In case, even on the sthaavara jangama pranis or mobile and immobile beings of the Creation by Brahma, what be the evidence of their presence in the Pancha Bhutaas or the Five Elements of Earth-Water- Fire- Air and the Sky! Could the trees for instance expereince heat-or shivering cold- and the feeling of touch. The trees or birds or animals might sweat nor shiver. Could the see, hear, smell, shiver melt or purge!If only the sthaavarajangamaas like for instance the vrikshaas were to be aware, then surely the flowers of their trees would appreciate the akaasha as without the compassion of the sky the flowers could not be bloomed. Outside the trees there be the heat of a summer and the heat of a day and as per the season, the leaves get geener and the fruits would get sweeter too thus there would be all round feeling of pleasure even to touch, feel and enjoy. On the other hand if the speed of wind , or of extremity of heat, thunder or rain or of lightnings, the sound effects become obvious . The creepers around the trees too get impacted too. Pavitrata and Apavitrata or the sugandha or durgandha are also due to sweep of winds and of sukkha- duhkha kaaranaas. As the sprouts from seeds too get influenced by the seasonal changes as of bloomings or dryness. life of trees as of sukha-duhkhaas, thereby proving they too possess senses and sensibilities. Trees do absorb waters fom their roots and as of cook their food by heat and agni and vayu. As trees get cut down or when saplings get sprouted there be feelings of duhkha-sukhaas are always experienced thus amply proving them as of ‗jeevatva‘ but never of ‗achetanatva‘ As the vrikshaas seek suck waters fom the roots, then the vaayu and agni- or the breathing and the process of cooking food for their sustenance,

46 indeed. As jangama‘s food intake would amply prove their sharpness and contentment. Pancha Bhutas do thus support their shareera‘s twacha-maamsa-majjaa -snaayu and also of bones which make or mar their appearance. ]

King Dhritarashtra further desired to know: ‗ In case the satya jnaanaadi yukta paramatma with the aid of ‗akaasha tatwa- and prithivi tatwa paryanta‘ be manifesting the universe then who indeed be the annamayaadi upa sthita samsarana karta be who indeed. As this samsaara be manifested by the Unknown as of the ‗satya jnaanaadi yukta- aja avinaashi paramatma‘ be a appointed whom and by that vyakti be able to conduct the ‗prapancha pravritthha ‘ and ‗aneka vidha yoni pavrittha kashta sukha kaarana and of anartha sambhaavana‘! Vidwaan Sanatsujaateeya! Do very kindly explain to me as to the main cause of this midhya jagat.

Stanza Twenty

Dosho mahaanna bibheda yoge hyaanaadiyogena bhavanti nityaah, tathaasyha naadhikkyamapaiti kinchidanaadiyogena bhavanti pumsah/

Mahatma Sanatsujaata replied: ‗I being a jigjnaasu vyakti approached Yagjnyavalkya Maharshi and asked him likewise: Paramatma being the originator of jagat srishthi had manifested the anaadi maaya.

[ Brahmanda Purana explains as follows:

It was that Paramatma Brahma, the Pradhaana Purusheshwara, the Swayambhu or Self Born, the Undefinable and the Everlasting- materialised Prakriti of ‗Sat-Asat‘ or of Real-Falsity nature with Pancha-Pramaanaas like Pratyaksha, Anumaana, Agama, Kevalaadi Proofs and Shat-Shraanta or Six Types of Vehicles; this Prakriti is devoid of Gandha-Rasa-Sparsha or Smell-Taste-Touch; Indeed that Prakriti is the Cause of Creation; the Sanatana or the Most Ancient, the Everlasting Form of the Universe; the Unknown, All-Pervading, Sarva Bhutaanaam, Sukshmam or the Minutest, Trigunam of Satwa-Rajas-Taamasa. As there was no illumination before Srishti, Prakriti was of Tamo Guna but as the thought of Srishti Illumination emerged and that indeed was the , named Maha Tatwa; It was that MahaTatwa that inspired Satwa Guna and Maha Srishti!).The transformation of Maha Purusha and his ‗alter-ego‘ Prakriti ie the Kshetrajna and Maha Tatwa led to the Brahmanda or the Golden Egg in which sat the Four Faced Hiranya Garbha-Brahma, the Creator. Within the Golden Egg, are situated Seven Lokas, Prithivi, Seven Samudras and Seven Dwipas, Massive Mountains and Thousands of Rivers. Within the Golden Egg are the Sun, Moon, Stars, Planets, Wind and Lokaloka. While there is an enclosure of water as huge as ten times more around the Golden Egg, there is ten times more of Tejas or Radiance surrounding the water. Ten times larger than the enclosure of Illumination is of Vayu (Wind). Around the the enclosure of Wind is that of Ether (Akaasha or the Sky) which is ten times more of Wind. Even enveloping the enclosure of ‗Nabhas‘ or Ether is that of ‗Bhutadi‘ (Ahamkara or Ego) and that too ten times larger. Yet another enclosure to Bhutadi is ten times more of Nabhas , but that of ‗Mahat‘ is equally bigger to Bhutadi. Filnally, Mahat is surrounded by ‗Pradhana‘ or the Supreme. Thus there are seven enclosures around the Cosmic Egg viz. water, radiance, wind, ether, Bhutadi, Mahat and the Pradhana the Unknown; all these ‗Avaranaas‘ cling to each other.

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Adi Shankara‘s Soundarya Lahari too is quoted as follows

Prakriti is energy, activity, vibration and creative power. Parameshvara is stable, inactive, immobile and insensitive- yet the Supreme. Kanchi Mahaswami states: ‗ Shiva is quiescent and motionless and Shakti that keeps everything pulsating, from planets and stars to the atom, and is inseperably united. Shiva can be called matter and Shakti energy. Not only are Shiva and Shakti united being basically the same as confirmed by atomic science according to which too matter becomes energy. Thus ‗without being united with you, can Shiva even stir! The first vibration by which the Parabrahman becomes aware of Itself is caused by Amba. Thereafter it is vibration after vibration in ‗aarohana and avarohana‘ manner being Praana the Life Energy!‘ Ananda-Soundarya Lahari is a revelation of parental concern of Prakriti- Parameshvara towards enlightened humans to strive for; that is why the model frame work of ‗Shat ‘ viz. Bhumi-Bhuloka represented by Brahma as Moolaadhara Chakra; Bhuvarloka represented by Narayana and Water as Svadhishthaana Chakra; Svarloka represented Rudra and Agni as Manipoora Chakra; Janoloka represented by Maheshwara and Vayu as Anaahata Chakra; Maharloka represented by Sada Shiva and Akaasaha as Vishudda Chakra; and Tapoloka represented by Parama Shiva as ‗Manas‘as Agjnaa Chakra. Beyond this is the Sahasraara Chakra / Bindu where the Ever Blissfful Pamameshavara and Parameshvari as ‗Ardha Naarishvara‘ are attainable. Only Maha Yogis, Maharshis and Deva / - Indra- Tri Murtis might have a darshan perhaps!Ascent to this Celestial Ladder, constructed as a prototype of Shri Chakra blessed by the ever compassionate Bhagavati whose singular concern is to show the Light; Asato maa sadgamaya, Tamasomaa Jyotir gamaya, mrityor maa Amritam gamaya/ ]

Sanatsujata then explained further to King Dhitaraashtara : Paramatma then due to ‗anadi maayaa samyoga kaarana‘ be of ‗jeeva bhaava abhaasita‘ and as such owing there to have generated ‗asankhya jeeva raashis‘ and be of avidya naama praamukhya . Prakriti triganaatmika maaya be well known as of purusha kshetragjna and the interaction be well recognazable. In this context Bhagavad Gita explains that Prakriti gunaatmika Maya and Purusha Kshetragjna have had anaadi jnaana sambandha. Even otherwise too the vyoma sangjnaka anaadisiddha Bhagavan Maheshvara too could be of mutual samparka.

[ Following are relevant exerpts from Upanishads on Atma Jnaana ]

Almighty Brahman enters each and every Being from Brahma to a piece of grass as the Antaratma or the Self- Conscience. The easiest yet the most difficult question ever is Kah ayam atmaa or which is that Self worship worthy! The reply would be the Antaratma or the Inner Consciousness: the expressions such as ‗Samjnaanam‘ or the emotive sentience being the state of consciousness, ‗vigjnaanam‘ or worldly awareness or knowledge, ‗pragjnaanam‘ or instant mental responsiveness, ‗medha‘ or brain power and retention capacity, ‗drishti‘ or discernment and perception through senses, ‗mathih‘ or capacity to think pros and cons, ‗manisha‘ or mastertminded skill of planning, ‗juutih‘ or capacity of forbearance, smriti or memory power, ‗sankalpa‘ or ability to initiate and decide, ‗kratuh‘ or tenacity and dedication, ‗asuh‘ or calculated sustenance, ‗kaamah‘ or craving obsession all ending up in ‗Vashah‘ or forceful possession; all these are rolled into one word viz. Conscience or the super imposition of the totality of senses viz. speech, vision,touch,taste and generation. It is indeed that kind of ascent of self consciousness that submerges karta-karma-kriya into Brahman, once mortals attain at least of intervals of Immortality! The Self and Supreme are mutual reflections; that identity of the two entities is despite the contexts of awaken and dream stages and the mortal‘s life in the final stage be described as a caterpillar which once reaches

48 the edge of a grass but would seek to hold another grass piece for support and jump over! The causative fullness and derivative causation or the Cause and Effect Analysis thus states: OM/ Purnamadah Purnamidam Purnaat purnamudachyate, Purnasya Purnamaadaaya Purnamev a-avashishyate/ Para Brahma is full and total; so is this Antaratma or the Individual Self Consciousness if full and total too. From ‗Karyatmaka Purnatwa‘ or this causative fullness is manifested into the fullness of ‗Karanaatmaka Purnatwa‘ or the derivative fullness.In other words, the Individual Self shrouded by the screen of Ignorance or Unawareness due all over its bodily form and sensual form, gets identified and unified to Fullness. In other words, from infinite cause the infinite effect is evidenced or from Infinite Universe, Infinite Brahman is evidenced or Asatomaasadgamaya or From Non-Reality to Reality or From Darkness to Luminosity! Futher, Damayita-Daana-Daya or Control-Charity-Compassion are three seeds of virtue. Since Prajapati‘s heart qaulifies the Beings likewise, he provides Jnaana or Knowledge to them and the resultant Sat-Yat or the Murtha or Gross and Amurta or Subtle Rupas of Brahman ie. the gross form by way of Pancha Bhutatmika Jagat leading to Arishad vargas and their remedies of ‗Saadhana‘ and ‗Satkarma‘! Indeed Brahman manifests as Water-Sun-and Bhur-Bhuva-Swah while Mind of an Individual is the key indicator of the Truth and Untruth or Reality and Falsity. The aspects of Brahman are in varied forms such as: Vidyut Brahman or Lightnings, Vaak Brahman or Speech signifying Veda and Scriptures, Vaishvaanara or Agni, Vaayu Brahman and so on. Now human beings are thus motivated to realise Him by austerities, detachment, Gayatri worship, meditation to Praana the Universal Energy by Ukta Gita, intense meditation to Surya, Agni, Vayu and so on as these all are the ramifications of the Unknown. The travel pattern of a Good Soul after death as per ‗karma phala‘ enter the smoke zone of ether and travel to Pitru-Chandraadi Lokas and after enjoying the company of Devas and after stipulated time return back to earth through ether/ rain as destined as a plant, insect, bird, animal or a human again. There is a succinct and subtle message of Atma Jnaana about the True identity of the Individual Self and the Supreme Soul .This Universe in totality is Brahman from whom it is born, exists and dissolves; hence one ought to meditate with tranquility and with sincerity; as he exists with conviction and faith, so does he depart; indeed he or she shapes one‘s own destiny for sure! The Self comprises of mind, the vital force of the body and inner consciousness; his soul is like the Space; he is essentially of good nature, good intentions, good actions and without complaints and craving. The Self within the lotus of my heart is smaller than paddy, barley grain, mustard seed and so on but is indeed greater than earth, space, heaven and the totality of the Universe! This Self of mine as present in my heart is what all that is performed by way of actions, what all is desired, of excellent tastes-smells-speaks, etc with no margins of non-fulfillment! Such is the status of Brahman; on departure of the mortal world, this Self of mine would leave the perishable body and be identified with Brahman. He who has this unshaken faith shall truly attain that status. Hence finally is the Truth: TAT TWAM ASI! Like bees collect honey from flowers, Truth or that Antaratma of all the Beings is similar too. Rivers flow in th same direction and so do various Beings remain as the same species as they are born, yet the common thread of Antaratma is retained always. The illustration of a live banyan tree since got dried up is dead but the Eternal Soul moves on further. Tiny and wasteful seed of a massive banyan tree is realisable only by the mind and faith as that explains its subtle essence of the Self in which indeed is the truth! More explicitly explained is the salt dissloved in water which is the Supreme Self as AHAM BRAHMA ASMI! That is the Subtle Essence of regaining the Self; indeed That isThat! A dying person loses speech, mind, energy and body warmth ready for merger into the Subtle Essence. In the mortal world, justice is delayed but never denied; retribution and recompense are real and definite; indeed THOU ART THAT! THAT IS THE TRUTH AND THE SELF! To realise Brahman one might underline the Power of Speech and Mental Calibre, Strong Sankalpa,

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Sturdy Self and Will Power, Application of Mind, Vijaana / Knowledge, Physical Strength arising from Anna / Ideal Food, Water, Heat Energy, Mental Power to see, hear, and think, Hope, Trust and Firm Conviction, and above all Praana, Nishtha / Commitment, Karyacharana /Involved Activity and Service towards Fulfillment. Brahman who is incomprehensible is indeed the Individual Self within one Self itself! Detachment and Deliberation are the rudiments of Reliasing theSupreme. Righteous action irrespective of fruits begets further longevity to keep pursuing the path of enlightenment; Involvement of evil actions caused by panchendriyas like vision, hearing, touch, breathing, generation accentuated by mind blinds the Essentail Truth and the pace of recovery would be too slow even nil; Unity of Self and the Supreme is evident and harnessing body parts and senses is of paramountcy to reiterate that essential Truth; both the Inner Self and the Supreme are stable yet on the move, nearby yet distantly unrealised, right within but without calling for intense introspection; the Self has no hatred for others since the action-reaction syndrome does not affect it in the least and those Yogis when realise this Reality wonder where there is hatred and what is the love; As there is ‗tadaadmya‘ or absolute Identity, the Self and Supreme ought to be the same, irrespective of the play of senses and thoughts that the body carries; the Supreme is all pervading, unborn, bodyless yet allots clear instructions to follow by all entities; Pursuit of the path of Vidya and Avidya ie Knowledge against blind Ignorance needs to be distinguished since the latter enter the portals like rites, rituals and Sacrifices or get stuck to karma kaanda alone but Vidya is the higher plane of Learning ; Fruits of Vidya on the ascent path by wisdom, meditation and Karma or Work defined and duly blended; Knowledge and Ignorance both cross life and death but the former gets bliss while the latter gives rebirth; Prakriti or Maya and Purusha are manifest/ unmanifest but what is really worthy of worship be distinguished clearly; maya creates, preserves, destroys and recreates but the Driving Force is the Supreme; worship to Maya and Hiranyagarbha differs -one by ‗Karma‘ another by ‗dharmaacharana‘ and detachment; Truth and Immortality are concealed under the thick blanket of ignorance, may Surya open the Solar Orbit and let the golden vessel unveil Brahman or in other words worship to Solar Orbit reveals a golden disc and a Face within as Brahman ; solar Orbit discloses the Truth that Brahman is Surya Himself as it represents vision, the signs of death as also Bhur-Bhuvah- Swaha; Eternal Truth as divulged by worshipers is the Golden Disc or the Solar Orb and that the Supreme is Vayu the Vital Force; Vidya or Avidya, Deed or Misdeed, but the Ultimate Reality is Death and Agni. Thus Karmacharana be utilised to conquer ‗mrityu‘and and utilise atma jnaana to accomplish amritatva. ‗Manas‘ or Mind is remote controlled by Almighty indeed. How does one realises this Almighty.

The Teachings are invariably directed to two paths viz. Paraa Vidya and Aparaa Vidya. The former Knowledge is indended to achieve ‗Sadyo Mukti‘ or of short term Liberation and Aparaa Vidya aims at superior learning to accomplish ‗Krama Mukti‘. The ParaaVidya seeks to overcome desires by way of Mind from the pulls and pressures of material desires by way of Abstinences, Sacrifices, Charities and such other acts of ‗Karma Kanda‘ or ‗‘, while ‗Aparaa Vidya‘ necessarily involves elevated levels of ‗ Atma Samskara‘ or of purification of mind and thought and focus on Inner Consciousness by way of demolishing the thick walls of Ignorance by way of ‗Samyak Drishti‘ or Inward Vision as reflected in, and unification of the Self with the Supreme leading up the ladder of ‗Krama Mukti‘. Paraa Vidya is essentially highlights Sacrifices, Rites, and Meditations controlled by Manas and Praana or the Mind and Vital Energy as further controlling actions and their far reaching effects. It is stated that there are three Lokas attainable viz. the Manushya-Pitru- and of Devas. The world of Humans is attained through sons alone, that of Pitru Devas by way of Sacrifices and Deeds of Virtue, and of the Worlds of Devas by higher learning. While the Individual Self is unaffected by the deeds of virtue or vice,

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Brahmans seek to upgrade themselves by study of Vedas, yagjnas,daanaas, sacrifices, penances, fastings, etc. Karma kaanda attains offspring, wealth, fulfillment of material ends, and finally turns persons as ascetics and terminates their lives; yet the Self is unattached and whatever the body and mind does has no bearing on the Karma Phala. Thus the return of the Self be it from Swarga or Pitru Loka, after rebirth occurs even after the exhaustion of temporary Liberation. But why not seek indeed the Aparaa Vidya or Superior Learning to earn ‗krama mukti‘ and secure ‗Tadaatmya‘ or Unification of Jeevatma and Paramatma by way of Self-Realisation!

Kena Upanishad opens with the interrogation as to who indeed is the driving force of one‘s life and the reply is that one‘s mind is the cause supported by Praana the Vital Force but its Remote and Real Instructor is one‘s own Conscience. The infrastructural set up of the Mind comprises the ‗Panchendriyas‘or functionaries of the body and these five are divided into five each of jaanendriyas or sensory organs and a set of Karmendrias or body parts enabling the execution of the acts as speech, vision, hearing, touching, and generation all as directed by mind and remote controlled by the Conscience of Self. But indeed the Cause and Effect pattern of the Conscience causing the Praana and mind further effecting the body organs and senses is irrelevant for the simple reason of the Antaratma which is the Supreme Brahman would be far beyond comprehension of humans and Devas alike. Inner consciouness is neither of the faculty of ‗Vaak‘ alone, nor of Manas, nor of Chakshu nor of Manas or all the faculties put together. As to whether anybody knows about Brahman the significance of speech; vision, Mind, and so on recalling the story of a blind man seeking to highlight one part of the body or another and deduce that an elephant was a head-its trunk-its tail-feet-etc. Indeed, one does not consider that he does not realise that he does not know either! It is known yet It is unknown! The Supreme is not an object even of extraordinary knowledge but of immense introspection and Self Realisation; it is neither perception nor comprehension but only intuition. Thus, to know one does not know but desires to know yet It remains unknown is all what all one knows! Once on realising the Supreme Truth, the Individual becomes aware that the Inner Consciousness or the Antaratma itself is within itself as the Paramatma. One wonders whether It is Maya ever preventing and Devas to discover the Truth .Devi Durga the Mother of the Universe would certainly descend to Earth to curb exreme pressures of the evil influences; Devi Durga is represented by Her divine wisdom as the spring of Brahma Vidya an awareness of Brahman both from the Cosmic and Individual Levels: In the Individual context, the Teaching is: The Indwelling Self or theAntaratma is always embedded into and anchored on to mind and ; latter once sharpened even while encased in the physical frame, be butressed with knowledge, faith., righteousness. As these are retained on the right side of the body, the truth on the left side and concentration of higest order in mind, Satya Brahman is then realised as the Truth! The phrase ‗Satyameva‘ signifies the idioms ‗Sat‘ or Tyat viz. Murtha-Gross and Amutra-subtle, the gros being Pancha bhutaatmika or of Five Elements as also Arishadvargaas of Kaama, Krodha,Moha, Mada, Matsaras; indeed ‗Brahman‘ is Invincible, Birthless and All- Pervading. Concentration, faith, renouncement are the keys, while Vedas represent the limbs and Truthfullness!]

Further explanation of the Stanza Twenty follows:

Owing to the ‗anaadi maaya samparka‘ the jeevatma be realised as of ‗bahu rupa prakaashita‘ as for instance of Indra Maya. Yet Bhagavan Parameshvara would assert that He be immune from and ateeta to the playful swings of maya.Just as in the gaganastha Bhagavan Surya Naraayana be able to ‗ghaatastha

51 jalaadhara bhuta paatra‘ be able to visualize, Para Brahma Paramatma be able to percieve even by far the better too, and such be the atma tatva too. In other words, Parmeshvara‘s maaya shakti be able to perceive each and every movement of pranis including sthaavara jangamaas too as their janana marana accounts on the big screen of the antaratma. Prakriti trigunaatmika maayaa and Purusha Kshetrajna be having lasting affinity indeed . ‗Paramaguru Paraashara‘ had asserted that the prapancha and the causes and causations be as of midhya swarupa as the paramaardha parama tatva as of ‗atyanta vimala prakaashaatmika,.. While due to the‘ maaya purna drishti vashaat‘ some might be drowning and be perched up as of moha praavaahaas some weak moments..[ The birth of Vyasa was interestingly depicted in Devi Bhagavata Purana: ‗ named ‗Adrika‘ who was bathing in a river had mistakenly dragged the feet of a Brahmana performing his prayers on the banks of the river. He cursed the Apsara to become a fish as his meditation was interrupted. That fish swallowed a floating leafy packet and thus got pregnant.. The fish was caught by a fisherman after nine months and found from its stomach twin babies - a boy and a girl child. The fisherman presented the babies to a pius King, who by his mystic powers visualised the boy as his own child from the banana leaf and hence retained him to be the future King, and gave away the baby back to the fisherman and gifted him with riches enough to bring up the girl-child. This was the genesis of ‗Matsyodari‘ who grew as an extraordinary beauty. Maharshi who wished to cross the river by boat was managed by ‗Matsyagandha‘ and her voluptuous physical features raised instant infatuation for the fisher woman. Before yielding at a lonely island in the river, she demanded that she should spread heavenly fragrance from her body over an area of one yojana- or Yojanagandha- and that she should be blessed with an exraordinary son well versed with Scriptures and unparallelled devotion to Almighty. Parashara renamed the woman as Satyavati and also blessed her to become a Queen. The memorable son of Parashara and Satyavati was Krishna Dwipayana Veda Vyasa, as he had the purity of Lord Vishnu Himself and Dwipayana since he was born in a river island ( Dwipa).]

But Viveka heena praanis once getting into the moha pravaahaas be degenarated fo ever. Human nature being what it is, perfection is a delusion and absolute virtue is non existent. Inter actions with ‗Maya‘ or Untruth are daily occurrences. The pulls of ‗Arishad Vargas‘ or of Kama-Krodha-Lobha-Moha-Mada- Matsaras or of Desire-Anger-Greed-Infatuation-Arrogance and Envy are regular, real and over powering. Dharma is a scale of measure from one to ten digits but total infallibility among mortals is perhaps is non- existent. It is in this virtual struggle for existence, mortals are exposed to influences that are at once virtuous and vicious alike. Parama guru Paraashara thus had explained further as follows:

Ekah samastam yavihaasti kinchit tadachuyuto naasti param tatonyat, sa cha tvam sa cha sarvametadaatma swarupam tvaja bheda moham/ Itostitena sa raajavaryastatyaaja bhedam paramaartha drishthih, sa chaapi jaatismaranaptabodha statriava janmanyapavargamaapa/ Jyotisham Vishnur - bhuvanaani Vishnurvanaani Vishnur girayo dishaasha, nadyah samudraascha sa ev sarvam yadasti cha vipravarya/

As samasta sanchita-kriyamaana karmaas be washed off then the vishuddha atma swarupa bhuta jnaana drishti be metamorphosed yet jnaanaheena praanis be in the maayaajaala vashitvaas and be of ephemeral vishaya vanchaa lolata buddhi manasatva. Thus the prithivi ghatava rupa be allured while the vigjnaana swarupa antaratma‘s vishuddha-vimala-shoka rahita-samasta dosha shunya paramatma be merely illusive.Paramartharupa be of niraakaara-ekarasa-sarva vyapi Vishnu- sarvagata Vishnu-vishuddha Vishnu- nirgana prakriti ateeta Vishnu-naama jaati vihita, and sarva vyapi Vishnu.

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Thus Mahama Sanatsujaatiya made vivid description to King Dhritaraashtra and exclaimed to open his innervision that the bheda buddhi be discarded as that could open the entrance and narrow gate of vigjnaanodaya of Vishnu the sarva vyaapta. Bheda buddhi utpanna agjnaana be of the Self and the Supreme Self taaratamya vidhaana. Tatvajnaana purushaas be thus able to distinguish the ‗me‘ and ‗they‘ and that be the distinct cause of Avidya as of ignorance and enlightenment.

[ Vishleshana vide Brihadaaranyaka Upanishad on Yagjnyavalkya-Maitreyi samvaada on Thine-and Mine Bheda as the root cause of Ignorance and Enligtenment or material resourse vis-à-vis unity of an Individual and the Supreme

II.iv .1) Maharshi Yagjnyavalkya confided in Devi Maitereyi that he would renounce his life of a householder and take to renunciation which was a higher form of life and divide his properties and make settlements between her and his other wife Devi Katyayani! II. iv.2) As the Maharshi so proposed his intention, then Maitreya reacted to say that even if the entire Earth were filled up with money and material for me, would it ensure me Immortality by that opulence! Then the Maharshi naturally reacted in the negative and stressed the fact that immoratlity could indeed never to be a suitable alternative for the means for wealth. Maitreyi said that if that kind of wealth could not secure me immortality, what use that wealth be! ‗You tell me only that type of means which alone might secure it‘ II. iv.4) Yagjnyavalkya replied to Matreyi endearingly to sit near him and meditate while he would explain. II.iv.5) Maharshi explained that either a husband or wife loved either of them, it was merely for their one selves; similarly one loved his or her children, it was only for their own sake; wealth was loved by any body it was again for their own selves; similarly, a Brahmana, or a Kshatriya, or the worlds, Devas, other Beings, and so on; therefore what was of utmost importance was to realise the Self, indeed one‘s own Self that was to be heard of, reflected upon, and meditate to. In other words, when Maitreyi asked the Maharshi whether all the wealth in the Universe would be able to secure immortality, the reply positively yet logically would be whether she would be prepared to discard every thing including life partners, off spring, varnas like one is a Brahmana or a Kshatriya, wealth of course, or attachment to co-beings, or the desire for this Loka or another like Swarga, Satya Loka, and so on, even atachment to specific Devas, and so on by merely concentrating about the Absolute Truth and Truth alone called ‗Sat-‘ which literally meant Sanyasa or Renunciation! And that Truth was within One Self; it was that the Self alone was to be heard of, reflected upon and meditated to! That that alone was the quest for Immorality!) II.iv.6) Brahmanas tend to discard any thing that they have conviction of what all should be according to their Inner Self; similarly Kshatriyas too reject any thing unconventional and and unconvinced to their Antaraatma or Conscience. Any where among the worlds, be it Devas, all other Beings would only follow the dictates on one‘s own Inner Self. Indeed this is precisely why one gets convinced that any thought, impulse, action and everything and any thing has to get the acceptance of the Self and hence that everything is the Self!. II.iv.7) While indeed one might not be able to distinguish different kinds of notes of the drum sound, yet it isvery easy to realise that a drum is beaten or that matter the typical sound of a drum coud be recognised and heard even from a distance of hearing. That is how one could infer or conclude owing to one‘s own normal and basic intelligence or what is routinely called as common sense!) II.iv.8) Even as a conchshell is blown, one may not be able to identify the specific notes but for sure one hears from a reasonable distance that a conchshell is being blown!) II.iv.9) Even as one might not identify the particular nuances of notes of a Veena the stringed musical instrument, but the general awareness that a veena is being played is certainly heard; this is to prove the pure intelligence of any normal human beings

53 with genetic material. Such other examples could be cited.) II.iv.10) At the time of Srishti and Vidya or knowledge had not originated yet and only Pure Intelligence prevailed, then only Agni in its basic form was recognised but not the sparks, embers, flames and smoke was not; similarly this Universe was not differentiated in varied forms and nomenclatures or names. Like wise oh Maitreyi! Knowledge did not get diversified like Vedas viz. Rig Veda, Yajur Veda, Saama Veda, Atharvaangarisa, Shad Vedangas, -Purana-Upanishads, Vidyas of different nature like geography, history, mythology, Art Forms, , vyakhyanas, explanations and so on. Indeed, they are all like Praana, or the Breathing of the Self, the Basic Reality and the Paramatma or the Supreme Self! II.iv.11) While Brahman or the Supreme Self is the originator of Pure Intelligence, the ramifications of that knowledge have been described in the earlier stanza. Now as Brahman created the manifestations of that Knowledge, he also determined other manifestations as also their goals that are ephemeral too and are subject to dissolution ; for instance ocean is the goal of all kinds of water; the skin is the goal of touch, the nostrils are the goals of odours, the tongue of all savours, eyes of all colours, ears of sounds, mind of all types of thoughts, intellect the goal of varied knowledge, hands for works or action, organ of generation for enjoyment and relief; anus for excretions, feet too for walk or mobility in general, and the organ of Speech viz. the tongue for good and bad sounds ranging from Vedas to the mundane expressions. Indeed, dissolution in any case is natural just as the termination of ignorance while Brahman or the Supreme Self is the only Reality and the Ultimate Truth! II.iv.12) Maharshi Yagjnavalkya explained to his wife Maitreyi that the great Reality called the Supreme Self is not a separate entity due to your own ignorance and due to your identity of your body organs and their functions subject to hunger and thirst being basically mortal. That is why a Being feels exposed to dangers of death and hence the risks and fear of existence, not knowing that the Being only changes forms, names, characteristics and atributes but remains the Self which indeed is the Supreme and the Absolute Reality only always! The Maharshi cites the illustration of a lump of salt dropped dissolves and thus difficult to retain its original nature and that precisely is the cause of non identification. One tends therefore that as and when the original Reality changes its form, name, features, fears of existence, anxiety of retaining the so called Self, etc. then the woods are confused as the forests or the Midhya or the Make Believe prevails and blocks the view of the Satya or the Truth! II.iv.13) Devi Maitrei got utterly confused and so expressed to her husband as her understanding had all along been mentally fixed to that Bhagavan as the object of veneration and that she was the one to venerate to him on the basis of Dualism of him and by myself! But the Maharshi talked of Oneness and of Unity in Diversity! The Maharshi coolly replied to re-emphasise and corrected her understanding that the same entity was possessing varying attributes. He further explained that the Self was superimposed by ignorance like a burning wood was covered by ash!Pure Intelligence which indeed is the Self appeared variegated by modifications of name, organs and their attributes, and of the falsity of decay and destruction! On the other hand, the Self is indestructible, paramount, endless and infinite Reality! II.iv.14) Due to the actual existence of duality, nay the multiplicity, due to ignorance, smell is different, vision is different, the capacity of hearing varies, speech sounds diverse, the pattern of thinking or mindset is varied, and the faculty of the understanding is highly dissimilar too. But when the veil of ignorance is removed and since the Absolute Self which is neither dual nor multiple, every thing falls in place and one starts its attributes to hear, see, smell, touch, taste, feel, think and react precisely the same in unmistakable and distinctive uniformity! Therefore Maitreyi, one has to clearly understand as to who is the Singer, then the song is indeed just the same! The Self is thus the Supreme in that blueprint, be it vision, or hearing, or feeling, or thinking or whatever! ‗Vignaataaramare kena vigjnaneeyaaditi‘or through what instrument should one know That Knower? ]

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Further step forward after avidya nirmulana be to karma thyaaga as explained by Mahanubhaava Sanatsujaaya to King Dhritarashtra

Na karmanaa na prajayaa dhanena tyaagenaike amritatvamaanashuh, parena naakam nihitam guhaayaam vibbraajate yadya tayo vishanti/ Vedaanta vigjnaanasunischaartaah sanyaasa yogaa- dyatahah shuddha tatvaah, te bramalokeshu paraanta kaale paraamritaatpari muchyanti sarve iti/ Tathaa cha Brahadaaranyake sarva karma sanyaasam darshayati/ Etam vaitamaanaatmanam viditvaa braahmanaah putreshanaascha vittaishanaascha lokaishanaascha vyutyaayaaaath bhikshaacharya charanti/

Yajurvedeeya Upanishads had explained that ‗Satyam param param‘ by means of ‗karma sanyaasa only be the utkrishta buddhi rupa guhya prakaashita be possible if at all. Brihadaaranyaka Upanishad too emphasised likewise:

[ Vishleshana again vide Brihadaranyaka Upanishad on 1. Causative Fullness to Derivative Causation-the Cause and Effect Syndrome! 2. Damayita-Daana-Daya or Control-Charity-Compassion constitute the three seeds of Virtue

V.i.1) Om/ Purnamadah Purnamidam Purnaatpurnamudachyate, Purnasya Purnamaadaaya Purnameva -avashishyate/ Om Kham Brahma, Kham Puraanam, Vaayuram Khamiti ha smaah Kauravyaayani putrah; Vedoyam Brahmanaa viduh, Vedainena yad Veditavyam/ ( That Para Brahma or the Supreme Chief is full and total; this ‗Antaraatma‘ the Individual Self-Conciousness is also full and total. From this ‗Kaaryatmaka Purnatwa‘ or this Causative Fullness only is manifested into the Fullness of ‗Kaaranaantaka Purnatwa‘ or the Derivative Causation!That is the typical Cause and Effect syndrome! From this ‗Avidyakrita Ananyaabhaasa‘ or this misleading, illusory and ignorant phenomenon of Duality of the Self emerges, establishes and envelopes the Supreme Brahman! Released from the embodiment of the Self shrouded by the screen of Ignorance or Unawareness due all over its bodily and sensual form, the Individual Self gets identified and perfectly unified to the Fullness! In other words, the Mantra describes as follows: from the infinite cause the infinite effect is evidenced. ‗ Whatever is here is there and whatever is there, there is here too‘ says Katha Upanishad - IV.10. It might appear that the manifested outcome which is also infinite and authentic is dissimilar due to its claimed connection with the limiting body accessories and the blanket of ‗Agjnaana‘ or ignorance! Indeed, it is just one Infinity mystified as being divided into cause and effect, but the same Brahman is both dual yet singular. One Infinite proceeds to another Infinite, or the Infinite Universe is the Infinite Brahman Himself! Brahma is seated on Purnatwa or thus seated on ‗Purnamada‘ or ‗Brahma pada‘. Then Om is the unmanifested Ether-Kham which again is ‗Sanaatana Brahman‘ or the Ageless Supreme. As the son of Kauravayaayani described this blue lotus like Eternal Ether as Vedas through which to provide the leads to Brahman. Many Shrutis have indeed thus glorified the syllable Om for meditation to Brahman via the Self!)

V.ii.1) Trayaah Prajaapatyaah Prajapatau Pitari Brahmacharyam ushuh:- Devaa manushyaa asuraah; ushitvaa Brahmacharyam Devaa ueechuh, braveetu no bhavaan iti; tebhyo haitad aksharam uvaacha; da iti; vyaajaasishtaa iti, vyajnaasisshma iti hochuh, vyajnaasishmeti hochuh, daamyateti na aatteti Om iti hovaacha vyajnaasishtey ( Now there is a three kinds of disciplines of Self control possible and necessary prescriptions were given by Prajapati / Viraja to three classes of his progeny viz. Devas,

55

Manushyas and . After completing their ‗Brahmacharya‘ or Student Life, one after another class. First the Devas requested Prajapati for instructions as which discipline be pursued by them! Prajapati replied in a single letter word viz. Da! and asked the Deva Vidyarthis or Student- Probationers whether they have understood! They nodded their heads and repeated the ‗Upadesha‘ or the Sermon as Damayata / Control or Self Control)

V.ii. 2) Atha hainam Manushyaa uucha: braveetu no bhavaan iti; tebhyo haitad evaaksharam uvaacha; da iti; vyaajnaa sisthataa iti, vaajnaasishma iti hochuh, dattaa iti na aattheti; Om itihovaacha vyagjnaasishteti/ (The Brahmacharis / Vidyardhis of Manushyas or human beings then approached Prajapati who again gave the single word instruction of Da and queried them whether they had correctly understood the instruction; they too nodded their heads and replied that theTeaching commanded by Prajapati as Daana / Charity!) V.ii.3) Atha hainam Asuraa uuchuh, braveetu no bhavaan iti; tebhyo haitad evaaksharam uvaacha; da iti, vyagjnaa shishtaa iti; tebhyo haitad evaaksharam uvaacha;da iti, vyajnaa shishtaa iti, vyagjnaasishmaa iti hocuh, dayaadhvam iti na aattheti, Om iti hovaacha vyaajnaashishteti;tadetad evaisha Daivi vaag anuvaadati stanayitnuh; da, da, da, iti/ damyata, dutta, dayaadhvam iti/ Tad etat trayamshikshet DAMAM DAANAM DAMAYAM iti/( Finally, the Asura probationers requested Prajapati to instruct them before they would assume the profession of Asuratwa and once again Prajapati gave the same single expression Da, but he was not sure whether the Asuras being fat minded they had readily understood the import of the word, and there were thunderous reveberations saying Control, Charity and Daya/ Compassion!]

Thus Sanatsujaateeya underlined as to karma parityaaga be the singular means of atmatatva saakshaatkaaa and tatva darshi purushaas be purged of Ishana Trayas Praneshana-the bond of Life, Dareshana or the bond of wife, Putreshana or the bond of progeny, Dhaneshana or the bond of wealth, Sukheshana or the love of happiness and contentment and Dharmeshana or the quest of Virtue the first three bonds of life.- Trividha Kankshaas or three Natural Aspirations: Kanta, Kanaka and Keerti or Physical -Material-Fame- Tryagnis as of the fires of Kama /Lust, Krodha or Anger, Kshudha or Hunger.

Further Sanatsujaateeya explained King Dhritarashtra as follows:

Tathaacha Bhagavan Vaasudevah sarva karma sanyaasam darshayati-niraashoryata chittaatmaa tyakta sarva parigrahah shareeram kevalam karma kurvatraapnoti kilbisham/ Anapekshah shuchirdaksha udaaseeno gatavyathah, sarvaarambha parityaayo yo madbhaktah sa me priyah/ Yona hrishyati na dveshti na shochayati na kaankshati, shubhaashubha parityaago muktimaanyah sa me priyah/Maanaapa- maanyostulpo mitraaripakshayoh, sarvaarambha parityaago gunaateetah sa uchyate/ Asakta buddhih sarvaatra jitaatmaa vigatahsspuhah, naishkarma siddhim paramaam samyaasenaadhigacchhati/ Sarva dharmaan parityajjya maamekam sharnam vraja, ahamtvaa sarva paapebhyo mokshamishyaami shuchih iti/Tathaachaanu geetaasu karmani prayojanaabhaavam bhagavaan--naiva dharmo nachaadharmo na chaivahi shabhaashubho, yah syaadekaasane lonastushnom kinchidchintayan iti/

The the hidden substance of the above is stated as follows:

Underlining the magnitude of the Fifth Chapter of Bhagavad Gita on Karma Sanyasa, Maha Vishnu told Devi Lakshmi example of a Brahmana named Pingala of Madra Desha, ignoring his responsibilities as a Brahmana but built up expertise in music and dance and eventually achieved reputation in the profession

56 as also proximity to the King as his favourite. He married a woman of low caste called Pingali alias Aruna. One night, being jealous of Pingali, Aruna killed him in his sleep. He suffered in Narakas and was born eventually as a vulture and afer her death due to pox, Aruna was reborn as a parrot. Being aware of the memory of previous life, the vulture saw the parrot and tore it apart as the latter was dropped in a pond. A hunter spread a net and the vulture was entangled and died as he threw the vulture‘s body too fell in the same water body as the parrot fell. Suprisingly, both the birds achieved salvation! They asked Yama Dharma Raja as to what was the reason for both the sinners of equal guilt to head for Swarga since Pingala left the duties of a Brahmana and had loose morals while Aruna killed Pingala! Dharma Raja explained that their dead bodies fell in the same water body leading to a River on the banks of which was a pious Brahmana always reciting the Fifth Chapter of Karma Sanyasa Yoga in Gita!

In other words, the Story of Two Birds one seeking material joy and another lasting spiritual bliss as vide Mndakopanishad is relavant too:III.1) Dve Suparnaa Sayuja sakhaaya samaanam vriksham parishasvajaate, ayoranyam pippalam svaaddhvatti anaishnan anyobhichaakasheeti/ (An analogy of two companion birds named Suparna and Sayuja is drawn sharing the same tree as one is busy eating the fruits of the tree while the other remains watching without tasting; this is just as two persons are enjoying the taste even as the other refrains.While one regales by rejoicing the sweet results of different kinds of material happpiness the other person calculates and weighs the pros and cons of the karma and the resultant reactions There is an Ashvatta Tree whose roots are comparable to ‗Samsaara‘ with roots visible on the ground and branches leaning down stated as of lasting life with Vedas as its leaves and the characteristics are well realised by a Veda Pandita. Or the cause and effect manifestation is discussed since the gigantic peepul tree with its root emerging of Brahman the immortal and the worlds there from. The sprawling tree is replete with innumerable extensions of features ranging from Pancha Bhutas of the Five Elements, Devas, Dishas and Virtues on the one side even with defending energies of the Universeb as the relieving points and on the other hand a huge multitude of evils, old age, deaths, sorrows, diseases,struggles, besides material attractions all over. Yat Brahman puts a lid on the totality of situations, alike the pluses and minuses, yet with the defined boundaries and ground regulations well in place!

[ Excerpts from Narada Parivrajaka Upanishad as follows:

IX-1. Then Narada inquired: 'How is the real form of Brahman?' The god Brahma answered (expounding) the real form of Brahman. Those who consider that He (the transcendent Brahman) is one and himself (the individual self) as another are beasts, though not beasts in their (true) nature. The wise (sage) having realized thus (that the individual Self and Brahman are identical) is released from the jaws of death (i.e. belief in duality results in death and renunciation-birth; that in non-duality, in immortality). There is no other path known to reach the goal (of final beatitude). IX-2. Time (is the root-cause of worldly life, say some philosophers), Nature (say the Mimamsakas), chance (say the atheists), the (five) elements (say the Jainas who believe in the eternality of the world), Matter (Prakriti) (say the Saktas), the Purusha (Hiranyagarbha) (say the Yogins) - thus the speculation (on the cause of worldly life). The combination of these is not (the cause) on account of the existence of the Self. The Self too is incapable (of being the cause) on account of its being subject to happiness and misery. IX-3. They (the knowers of Brahman) resorting to the Yoga of deep meditation perceived the power (Maya) of the self-luminous Atman, well hidden by its own attributes (of Sattva, etc.,), who, alone, governs all these causes including Time and the individual Self. IX-4. (Maya, under the guidance of the Saguna-Brahman - Ishvara - created the universe. Brahman itself does not perform any action as it is nishkriya). (They perceived) that (world resembling the wheel of a chariot) in one felly (Maya), covered with three (the gods Brahma, Vishnu and Shiva, possessing the

57 power of creation, sustenance and withdrawal of the world, due to the association with the three gunas), possessing sixteen powers (kalas), having fifty spokes with twenty nails (in the form of the senses and their objects), having six groups of eight (astakas) with one fetter (desire) of many forms, with three kinds of paths, and having delusion which is the cause of the two (goodness and sin, based on love and hatred). IX-5. We think of that (river) the water of which flows in five ways (currents), which has five fierce mouths due to five causes, the waves of which are the five vital airs, whose source is (the ego) which controls the five senses of perception, which has five whirlpools, whose speed of flow consists of the five miseries, which has fifty divisions and which has five junctures. IX-6. In this wheel of Brahman which is (the cause of) the life of all, (the substratum of) the dissolution of all and extensive (far vaster than the sky), the Hamsa (the in the form of the individual Self) is revolved. Having considered himself as separate (as the individual Self, as the ether in the pot with reference to the all-pervading ether), and Brahman as the controlling Self (he is revolved in the wheel of worldly life); and then becoming beloved by Him (on realizing the truth in 'Thou art That', and 'I am Brahman') (the individual soul) attains immortality. IX-7. This (described before as different from the Saguna Brahman, or Ishvara) has indeed been sung (in the Upanishads) as the supreme Brahman; on Him (the essence of the Pranava) the triad (is super- imposed) and it is the support (of the phenomenal world) which is in itself; it is imperishable. Knowers of the Veda realizing the difference (between the Self and Brahman to be false) and being completely devoted to Him are absorbed in the transcendent Brahman. IX-8. The Lord sustains the universe unified (by cause and effect), the perishable (phenomenal world) and the imperishable (Maya), the manifested (Nature) and the un-manifested (cause, Maya). The individual Atman is considered to be powerless due to its nature of being an experiencer (of pleasure and pain); having realized the self-effulgent Being, he becomes free of all bonds. IX-9. The omniscient and the ignorant are the two uncreated beings; the (former) is the Lord and (the other) the powerless (anisha); there is indeed the one uncreated (Prakriti) which is intended for the things of experience and the experiencer The (transcendent) Atman is unlimited and omnipresent and is not an agent (of actions). When (one) realizes these three (Ishvara, the individual Self and Prakriti) to be Brahman (one becomes Brahman). IX-10. Prakriti (Pradhana) is perishable; the Lord (Hara, who dispels ignorance) is immortal and imperishable. The one self-effulgent Being rules over the perishable (Prakriti) and the individual Atman. By repeated deep meditation on Him and concentration of the mind (in Yoga, 'I am He') and by the realization of true reality, (there shall be) the disappearance of the universal illusion (Maya) at the end (of one's ignorance). IX-11. Having realized the self-effulgent Lord (as identical with the Self) one is released from all bonds; with all miseries destroyed there will be an end to births and deaths. By deeply meditating on that (that he is no other than that reality) and when the difference between the body (and the Self has disappeared) (the sage) realizes the third supreme state (of the Parameshvara) and (therein) final beatitude (kevala), and (thus) has fulfilled himself. IX-12. This (Brahman) should be realized (as oneself), it is everlasting and present as the individual Atman; for there is nothing other than that that is worthy of realization. Having considered (with illusory vision) the experiencer (individual Atman), the objective world (of experience) and the Ishvara (ruler) (as different), (know) that all this triad has been well declared (by the knowers of the ) to be Brahman (alone). IX-13. The means of realizing this Brahman is the Brahma-Vidya (the teaching of the Upanishads) and

58 penance (i.e. deep meditation); it is solely dependent on the Upanishads (for its realization). IX-14. To one who thus understands and meditates on one's Self alone, 'What delusion is there, what sorrow, to one who beholds oneness?' Hence (the separateness of) , the past, the present and the future (disappears and they) become of the form of the indestructible (Brahman). IX-15. Subtler than the atom, greater than the great, the Self is situated in the heart of this (every) creature. One sees this transcendent Lord who is free from passions by the grace of the creator and (thus) becomes freed from sorrow. IX-16. Having no hands and feet, (the Lord) moves fast and grasps (objects); without eyes He sees; without ears He hears. He knows things to be known (without a mind, as he is omniscient); no one knows Him. (knowers of the Vedanta) speak of Him as the foremost Purusha (the supreme Consciousness). IX-17. The wise (Yogin) does not feel sorrow, having realized the Atman who is bodiless, transcendent and all pervading and who is present in (all) bodies which are impermanent. 1X-18. This transcendent (Being) the prop of all (as Vishnu), whose powers are beyond (the reach of) thought, who is to be realized by the esoteric meaning of all the Upanishads, and who is greater than the (indestructible) great, ought to be realized; at the end of everything (phenomenal) the emancipator (lit. the harbinger of death to avidya) ought to be known. IX-19. The (all-)wise, the (most) ancient, the most exalted of sentient beings, the Lord of all, the one adored by all gods, and devoid of beginning, middle and end, the infinite, the indestructible and the prop (lit. the mountain) to (the gods) Shiva, Vishnu and Brahma (should be realized). IX-20. All this Universe made up of the five elements and remaining in the five, which becomes endless in variety by their quintuplication is pervaded by him (the Atman as Antaryamin, etc.,); but it is un- encompassable by the parts (thus) quintuplicated; (for) it is the highest of the high and greater than the great, and eternal auspiciousness by the effulgence of its own form. (Thus the seeker after liberation should realize the Self as Brahman). IX-21. Neither one who has not refrained from bad conduct, nor one who is not peaceful, nor one without concentrated meditation, nor one whose mind is not quiescent can realize him (Brahman) by (mere) knowledge (of the scripture). (By the one gaining true knowledge (Prajnana) by refraining from the evils described above realizes Brahman). 1X-22. The Self (remaining in oneself) reveals itself neither to one (who considers it) as inwardly wise, nor as outwardly wise, nor as gross, nor as subtle, nor as knowledge, nor as ignorance, nor as knowledge of both (external and internal), nor as conceivable, nor as directly connected with worldly activities. He who realizes it thus becomes liberated; he becomes liberated. Thus said the god Brahma. IX-23. The mendicant monk is a knower of the real nature of the Self. The mendicant monk journeys alone (as duality is foreign to him even in a crowd). Like a deer timid through fear, he remains (without mixing with company). He does not stand in the way (of others' progress). Discarding everything other than his (bare) body, sustaining his life in the manner of a bee (by collecting food from different places) and deeply meditating on his Self and without seeing any difference in all things from his own Self, he becomes liberated. This mendicant monk abstaining from being the agent of all (worldly) actions, freed from (duties of) the preceptor, disciple, scripture, etc., and discarding all bands of the phenomenal world, is untouched by delusions. How can the mendicant monk devoid of wealth be happy? He is rich (as he has the wealth of Brahman), beyond both knowledge and ignorance, beyond pleasure and pain, illumined by self-effulgence, celebrated among all (people), omniscient, the giver of all great powers, the lord of all - thus he considers himself. That is the highest place of Lord Vishnu where the Yogins, having reached it

59 never return (therefrom). The sun shines not there, nor does the moon. He never again returns (to worldly life), he never returns. That is final beatitude (Kaivalya). ]

Having discarded the temporary attractions and temptations of life , one should concentrate and sight at the ‗Bhru madhya‘ or the center of one‘s eyebrows and breathe normally without distractions and total control of body and mind for as much time as possible with concentration inwardly. This is indeed the concentrate of ‗Manasika Drishti‘ within deep into the Self named Introspection. Briefly stated the Naadi Shastra states that human body comprises innumerable naadis originating from heart and egg shaped mini bulb like mass in the pelvic region. From this there flows inner energy from upwards to another named sushumna; ida and pingala are stated as of both the regions of brain; the left part ‗ida‘ related to Chandra is the introvertive and ‗pingala‘ the active right side. The sensory organs of‘ karmendiya and jnaanendriya‘ orientation are stimulated by Pranaayama practice pumping the inner energy- both lunar and solar- and thus the drive of the latent energy by way of bhrumadhya‘concentration by the praanaayaama! Eventually, the third and most precious Sushumana connects the base chakra to the crown chakra! Sushumna Naadi kindles Agni thus the Kundalani ascends from the middle knot of the pelvic region to the brain and that os the success of yogic energy all about! Thus the ‗Atma saakshaatkaara‘,

Stanza Twenty of further continues

Mahatma Sanatsujata further explained to King Dhritarashtra Naiva dharmochaardharmaa nachauva shubhaashubhou, yah syaaha dekaashane lonastuushnom kinchidachintayan/’

Karma kartrutva abhimaana thaygis be never tempted by shubhaashubhaas; shatru mitra samabhaava vidyamaan that they would be and also be purged off by maanaavamaanaas. Thus be beyond the ‗karma katrutva gunaateetaas‘. Such saadhaka be of ‗chitta vrittha smaahitaas‘ and atmaswarupa vileenataas.

Karmanaa badhyate jantu vindhyayaa cha vimuchyate, tasmaatkarmam na kurvanti yatayah paaradarshinah/ Eshaa vai vihitaavrittih purastaad Brahmanaa swayam/ Eshaa purvataraih sadbhiraa- chornaa paramarshibhih pravejeccha param shthaanam parivraajuamanuttamam, tadbhanaanevama - bhyasya vartataam shruuyataam tathaa/’

Neither adhrmaatmaa nor punyathma be karma karta. Thus yoga pavritthi dharmaatmaas be ever engrossed and be karma sanyaasa nivritthi mahaatmaas. and be the tvagjnaa parama kartrutraas merely. Jivaatma be ever karma baddhaas and only be the exit point be karma nivritti. In the praacheena kaalaas, swayameva Brahma the srishti kaarana had made the ‗karmaacharana‘ and unless there be karvimukti there be no othet way of Antaratma darshana.

[Explanartion vide Bhagavan Vyaasa made the upadesha to his putra ratna Shukamuni vide Shanti Parva as follows on Srishti Utpatthi krama:

Brahmatejomayaṃ śukraṃ yasya sarvam idaṃ jagat, ekasya bhūtaṃ bhūtasya dvayaṃ sthāvarajaṅgamam/ ahar mukhe vibuddhaḥ san sṛjate vidyayā jagat, agra eva mahābhūtam āśu vyaktātmakaṃ manaḥ/ abhibhūyeha cārciṣmad vyasṛjat sapta mānasān, dūragaṃ bahudhāgāmi prārthanā saṃśayātmakam/ manaḥ sṛṣṭiṃ vikurute codyamānaṃ sisṛkṣayā, ākāśaṃ jāyate tasmāt tasya śabdo guṇo mataḥ/ ākāśāt tu vikurvāṇāt sarvagandhavahaḥ śuciḥ, balavāñ jāyate vāyus tasya sparśo

60 guṇo mataḥ/ vāyor api vikurvāṇāj jyotir bhūtaṃ tamonudam,rociṣṇu jāyate tatra tad rūpaguṇam ucyate/ jyotiṣo 'pi vikurvāṇād bhavanty āpo rasātmikāḥ, adbhyo gandhaguṇā bhūmiḥ pūrvaiṣā sṛṣṭir ucyate/ guṇāḥ pūrvasya pūrvasya prāpnuvanty uttarottaram, teṣāṃ yāvat tithaṃ yad yat tat tat tāvad guṇaṃ smṛtam/ upalabhyāpsu ced gandhaṃ ke cid brūyur anaipuṇāt, pṛthivyām eva taṃ vidyād āpo vāyuṃ ca saṃśritam/

‗ Tejomaya Brahma Deva being the ‗Srishti Beeja‘ or the Seed of Creation of Sthaavara Jangamaas - the moving and immobile Beings.Even earlier as His Day was initiated, the ‗trigunaatmika prakriti sthula srishti‘ was in position and that raw type of as the basic outline was the manifestation of ‗maha tatva‘ and that ‗sthula srishi‘ was the ‗adhaara bhuta‘ or the broad profile of the process of creation. That was indeed of unmaginable and incomprehen -sible mentality. Brahma then by way of extreme and sharpmindedness had pulled all His concentration and manifested Sapta Maharshis viz. Mareechi-Angeera-Atri-Pusastya- Pulaha- Kratu- and Vashishtha. Then having been excited to keep on the process of ‗srishti‘ and had foremost manifested ‗Aakaasha‘ and the ‗aakaasha guna‘ is its ‗ shabda‘ as the ‗tanmatra‘ or the characteristic. As aakaasha was of ‗vikaara swarupa‘, Brahma deva felt that there ought to be the need for Vayu with ‗sugandha‘ as its allied causation . Then Vayu too was apparently felt of being of ‗vikaara‘ nature too and there ought to be an absorber and Brahma deva opined to manifest a suitable anti-form to overcome and hence manifested ‗Agni‘ so that its radiance and heat be subdued. But the heat and glare being unbearable the jala maha bhuta was necessitated to be manifested and finally ‗prithvi‘ too had to be manifested to endure not only the impact of the four other Elements of Nature and their by products too. Thus Brahma Deva the ‗ Sritshi Beeja‘ had manifested Pancha Bhutas:- [Prithivi-Aapas- Tejas- Vayu- Akasha or Earth-Water- Fire-Air / Wind- Sky and the Pancha Tanmaatras: The Five tanmatras are Sound (Shabda), Touch (Sparsha), Vision (Roopa), Taste (Rasa), Smell (Gandha). These tanmatras are related to each sense organ. In the reverse order these five basic elements include: 1.Akasha with qualities of the ether element include- light, subtle, and immeasurable and are related to actions such as expansion, vibration, non-resistance. The ear is the sensory organ related to ether element. The tanmatra of the ether element is Sound or Shabda. 2.Vayu / Air element is related to movement or a sense of constant motion. The qualities of air element include sensitivity, motion, cool and subtle presence. Skin is the sensory organ related to air element. The tanmatra of the air element is Touch or Sparsha.3.Agni: The air element performs movements and whenever there is movement, it causes friction and this leads to the formation of fire. The qualities of fire element are related to various functions such as penetration, digestion of food, conversion of thoughts, intellect and perception of light. The tanmatra of the fire element is Vision or Rupa.4.Water (Jala) – The water element qualities include liquidity or fluidity. Water imparts the vital quality of binding – e.g. when added water and soil, when only possible to mould earthen mud into a shape as pots or so, being an.important element for constructive nature and exhibits qualities such as adhesion, cooling, binding and liquidity. The tanmatra of the water element is Taste or Rasa.5. Prithvi - The Earth element is solid, gross, hard and dense providing form, shape, structure and strength- like of teeth, nails, bones and muscles. Nose is the sense organ related to the earth element. The tanmatra of the Earth element is Smell or Gandha. ete tu sapta puruṣā nānā viryāḥ pṛthak pṛthak, nāśaknuvan prajāḥ sraṣṭum asamāgamya sarvataḥ/ te sametya mahātmānam anyonyam abhisaṃśritāḥ, śarīrāśrayaṇaṃ prāptās tataḥ puruṣa ucyate/ śrayaṇāc charīraṃ bhavati mūrtimat sodaśātmakam, tad āviśanti bhūtāni mahānti saha karmaṇā/ sarvabhūtāni cādāya tapasaś caraṇāya ca, ādikartā mahābhūtaṃ tam evāhuḥ prajāpatim/ sa vai sṛjati bhūtāni sa eva puruṣaḥ paraḥ, ajo janayate brahmā devarṣipitṛmānavān/

61

Having thus manifested the fundamental foundation by way of the ‗prapancha‘ of the pancha bhutaas and the respective ‗tanmaatraas‘ , Brahma Deva felt that seven basic ingredients would need to required of Praja Srishti besides the pancha sukshma mahabhutaas and there besides Maha Tatva-Manas as to be noted as ‗ahamkaara‘ too. Then as per ‗Ishvareccha‘, the bhinna - bhinna shareeraas would assume ‗aakaara-guna parinaamaas‘ and in that shareera naamaka pura nivaasi is stated as ‗ jeevatma. Thus the shareera nirmaana be on the foundation of pancha sthula maha bhutaas, ten karma-jnaaa indriyaas and manas totalling sixteen tatvaas . Once the body construction be over the the tenant of the building named Jeevatma would enter as of sukshma maha bhuta pravesha would be complete as he or she be not responsible for the body instincts neither of body‘s wear and rear mainenance nor of the sukha dukkhas. As Brahma would be totally engaged with numberless kaaryakalaapaas, he would be enrtusting the welfare or otherwise of the jeevaas to the Jeevatma as designated as the Prajapati. lokān nadīḥ samudrāṃś ca diśaḥ śailān vanaspatīn, narakiṃnara rakṣāṃsi vayaḥ paśumṛgoragān, avyayaṃ ca vyayaṃ caiva dvayaṃ sthāvarajaṅgamam/ teṣāṃ ye yāni karmāṇi prāk sṛṣṭyāṃ pratipedire, tāny eva pratipadyante sṛjyamānāḥ punaḥ punaḥ/ hiṃsrāhiṃsre mṛdu krūre dharmādharme ṛtānṛte, ato yan manyate dhātā tasmāt tat tasya rocate/ mahābhūteṣu nānātvam indriyārtheṣu mūrtiṣu, viniyogaṃ ca bhūtānāṃ dhātaiva vidadhāty uta/ ke cit puruṣakāraṃ tu prāhuḥ karmavido janāḥ, daivam ity apare viprāḥ svabhāvaṃ bhūtacintakāḥ/ pauruṣaṃ karma daivaṃ ca phalavṛtti svabhāvataḥ, traya ete 'pṛthag būtā navivekaṃ tu ke cana/evam etac ca naivaṃ ca yad bhūtaṃ sṛjate jagat, karmasthā viṣamaṃ brūyuḥ sattvasthāḥ samadarśi/

Having entusted the task of Prajapati, Brahma Deva had assumed the task of charaachaa praani srishti; Devataas, Rishis, Pitrus,Manushyaas, various lokaas, nadi-samudra-disha-parvata-vanaspati-kinnara- -pashu-pakshi-mriga-sarpaas- and the kshana sheela characharas. While the preceeding kalpa pranis that got deceased too were provided rebirths along with sanchita-praarabha karma phalaas too were then destined for their rebirths as per their destinies. As the reborn pranis too as per himsa-ahimsa, komalata-kathorata, dhamaadharma, satyaasatya gunaas or saduguna durguna and so on would again be carried forward as per their individual accounts. Indeed thus , the kalachakraanusaara bhinna-bhinna kaarya niyukta vidhis‘ thus be punctilously executed. Some of the pranis would get guided in the fulfillment of their purusharthaas of ‗dharmaartha kaama mokshaas‘ in their karyaacharana while some others might get guided by ‗brahmana-daiva praadhaanya vidhis. Or else the naastika ganaas as per their own mind set would seek to achieve their karya siddhi. Selected Vidvanas might truthfully seek their jeevita phalasuddhi follow not only thefulfillment of purusharthas but also ‗daivika-swaabhaavika anugraheeta karmaacharana‘ for karya siddhi. Karma vaadis for their kaarya would neither hesitate nor argue about alternatives of this way or that way but merely aim at ‗satvaswarupa paramatma sthiti‘; indeed there might be several alternative routes to the mountain top but to keep concerned of either or of those would be futile exercises indeed . Thus sama darshi yogis ought to make all out and earnest efforts to discover within and introspect with shama-dama- as the cornerstones of parama saadhana. tapo niḥśreyasaṃ jantos tasya mūlaṃ damaḥ śamaḥ. tena sarvān avāpnoti yān kāmān manasecchati/ tapasā tad avāpnoti yad bhūtaṃ sṛjate jagat, sa tad bhūtaś ca sarveṣāṃ bhūtānāṃ bhavati prabhuḥ/ ṛṣayas tapasā vedān adhyaiṣanta divāniśam, anādi nidhanā nityā vāg utsṛṣṭā svayambhuvā/ ṛṣīṇāṃ nāmadheyāni yāś ca vedeṣu sṛṣṭayaḥ, śarvary anteṣu jātānāṃ tāny evaibhyo dadāti saḥ/ nāma bhedas tapaḥ karma yajñākhyā lokasiddhayaḥ, ātmasiddhis tu vedeṣu procyate daśabhiḥ kramaiḥ/ yad uktaṃ

62 vedavādeṣu gahanaṃ veda dṛṣṭibhiḥ, tad anteṣu yathā yuktaṃ kramayogena lakṣyate/ karmajo 'yaṃ pṛthagbhāvo dvandvayukto viyoginaḥ, ātmasiddhis tu vijñātā jahāti prāyaśo balam/ dve brahmaṇī veditavye śabdabrahma paraṃ ca yat, śabdabrahmaṇi niṣṇātaḥ paraṃ brahmādhigacchati/

Tapasya is the ever ‗jeeva kalyaana mukhya kaarana‘ and tapasya moola kaaranaas would be ‗shama and dama‘ As and when Sadpurushaas would yearn for ‗kaamana siddhi‘, then they could always attain it by tapasya. Tapasya is stated as the assured means for realising Paramatma swarupa and its prabhaava on sarva pranis. It is that tapasya which could readily faciltate Maharshi ganas for vedaadhyayana and absorb the essence thereof. It was due to that maha ‗tapasshakti‘ that enabled Brahma Deva too to visualise the aadi-madhya-anta kaala chakra of the Universe and hence His ‗Vedamayi pradhama ucchaarana‘. It was that Vedokta Shabdaansura that Prajapati as per Brahmomocchaarana Vedas was facilitated the idetification of Maharshis-‗vedokta srishti krama‘ of ‗sarva praanis and guna sampattis‘ were realised as per ‗vedokta shabdaanasaara rachanaas‘. Vedas had not only identified the maharshi guna ganaas, but also the ‗padaardha visheshaas‘ of the ‗srishti krama. The Ajanma Brahma in His ‗nutana srihti‘ as He would wake up after His night sleep would then detail the ‗nutana padaartha guna ganaas‘. Then He would revive the Vedaas- varnaashrama bhedaas, tapa, shama, dama, kriccha chandraayanadi vrataas, karma vidhis like nitya Sandyaavandana nitya karmaa and jyotishtomaadi yajgna kramaas, and loukika siddhhaantaas. Accomplishment of Moksha siddhi as per Vedas would be feasible by ten basic means viz. 1. Swaadhyaaya 2.Gaarhasthya 3.Sandhyaa Vandanaadi nitya karmaas such as Sandhya Vandana, Cleanliness of the body and mind, Japa, Homa, Devaarchana, Atithi Seva etc 4. Kriccha Chandraayanaas 5. Yagjna 6.Purti or Pitru karma 7. Yoga 8..Daana 9.Guru shushrasha and 10 Samaadhi. Dehaabhimaanis might tend to be apparently yield to ‗sheetoshnaas- sukha duhkhaas‘ and such ‗dwandva bhava prakopaas‘but gradually by their ‗tavnajnaana paripakvata‘ their ‗dwandva bhaava parityaaga‘ gradually be possible and the resultant jnaana bala, could lead to ‗atma siddhi and moksha praapti‘. It is stated that there could be two kinds of Brahma Swarupaas viz.Shabda Brahma as of Veda Purna Vidya and the Prabrahma. Be that as that may, Brahma Prapti be possible by pravartana - Vidya- Tyaga and above all Tapas.]

Stanza Twenty further continued in reference to Devarshi Narada and as to how he was the able to samasta Karma sanyasa

Hitvaa gunamayam paasham karma hitvaa shubhaashubham, ubhe satyaanrute tyaktvaa evam bhavati nirgunah/Parigraham parityajya bhava taat jetendriyah, ashokasthaanamaatishtha iha chaamutra chaabhayam/

Mahatma Sanatsujaata further explained to King Dhritarashtra : My lad! That ideal most dhanyaatma who could break away the kaama pashaas as of paapa punyaatmaka-shubhaashubhaa alike and gunatraya rahitaas be able to dedicate jnaana saadhana praapta dhanya maha purushaas of the hight pedal handling of the sature of Devrashi Narada Parvraajaka only be illustrative. The multi-splendoured personality of Narada is perceivable perhaps only in idealism. He is not merely a concept which sparkles in ‗Srishti‘, but at once as a provocateur, corrector, guide, and a bridge to vice and virtue. He is a true reflection of what is, what has been, what should not be and what ought to be. He is a mix of Tri Gunas of Satwa-Rajas- Tamas in the required proportion. He has access to Tri-Lokas to their extreme limits. Indeed every man and woman has some thing of a Narada in one‘s psyche but that flippance or childlike carelessness needs

63 to be harnessed with knowledge, worldly wisdom, practicality, extreme devotion and that most precious milk of human kindness!

Devarshi Narada teaches and Jnaana to Deva the Veda Vyaasaputra.Bhishma explained to Yudhishthara that as Shukadeva was performing Vedokta swaadhyaaya, Devarshi Narada had arrived and explained that as to how ‗sadaachaara paalana‘ be the sarvottama saadhana.

Maanushyama sukham prapya yah sajjati sa muhyati, naalam sa duhkhamokshaaya samyogo duhkhalakshanam/ Saktasya buddhishchalati mohajaala vivardhani, mohajaalaavrito dukkhamiha chaamunna soshnute/ Sarvopaayaat tu kaamasya krodhasya cha vinigrahah, kaaryah shreyorthinaa tou hi shreyoghaatarthaudyatou/ Nithyam krodhaat tapo rakshacchriyam rakshoccha mtsaraat, vidyaam maanamaanaabyaamtmaanam tu pramaadatah/

Once there might not be the context of sukha naama vyavahaara, the shareera dhaari manavaas who be craving for the unavailable be led to moha praapti. Vishaya samyoga would lead to ckanchala buddhi and moha jaala bandhana would follow and paraloka duhkha would ensue. Hence the essenciality be to supress kaama kroddhaas as those ‗doshaas‘ be the kalyaana naashaka kaaranaas. Manushyaas should seek to forestall krodha with tapasya, matsara swabhaava or envy with Lakshmi kataaksha, and vidya with mental maturity and such other ‗paramaaanda parishitis‘.

Krura swabhaava parithaaga be the maha dharma, kshama swabhaava be ‗shlaagha neeya‘ and atma jnaana be the ‗sarvotkrishta jnaana‘ while ‗satyameva sadaa jayate.‘ Satya vachana be exemplary. Once a kaaryaarambha sankalpa then despite many hindrances kaaryaacharana be most certainly be never left midway. Kaarya saadhaka Lakshanans be defined thus: Those at the lower rung of a human society be the typical non-starters to take up any task lacking of even a wish nor initiative. Some of the humans do nodoubt initiate a task but lack the drive and energy to further continue and thus discontinue by half way or even earlier. Yet the superior humans of resolve and decisivness face the consequences and despite innumerble hurdles yet with a strong mindset and enthusiasm would reach the goal of success as such select ones be titled as of Pragjnaa nidhis. Further, those who could keep up their indriya nigrah, being of anaasakta bhaava sahita vishayaanubhava, or those with chitta shanti and nirvikaara ekaagrata be distinctive as they could soon accomplish parama kalyaana praapti. Further, to those whose drishti be fixed up as of single and ‗samaana‘, and who would hardly speak much less interact with, be well qualified with achieve parama kalyaana prapti. Never indeed seek to praaani himsa and be of mitra bhaavana nor of having taken to manushya janma seek to ‗para vaira bhaava. It had been exolained in the sanaatana dharma that atma tatva jnaataas of mano nigraha be bereft of vastu sangraha and be of nitya santoshis and buddhi tyaagis. Putra Shuka Muni! Continued Narada Maharshi: Do seek to sangraha thyaga and be blessed with such pada praapti where iha and paraloka nirbhayata and of sarvathaa shoka rahitaas. Who soever be the bhoga parityaagis be the sadaa shoka paraas and hence bhogaasakti laalasakta be the root cause of ‗samsaara lampatatva‘. Whosoever would be of the severemost passion to parmamatma jnaana, be the defined as the ‗tapasvi, jitendriya, sheela, samyatachitta and vashaya anaasakta‘. Whosoever be of aloof from triganaatmika vishaasaka and of ekaanta vaasa, then the process of accompleshing sarvottama sukha swarupa moksha praaapta. Whosoever Muni be even amidst the maithuna sukha pranis all alone be ever contented with jnaana tripti and be never subjected with shoka dukkhaas. Indeed, praarabdha karmodayapraanis as per their karmaanusaara, be ever drawn into the samsaara chakra .

64

Sa twam nivritta bandhastu nivrishchaapi karmatah, sarvavit sarvajit siddho bava bhaava vivarjitah/ Samyamena navam bandham nivartya tapaso balaan, sampraaptaa bahavah siddhimapyabaandhaam sukhodayaam/ .

Thus Devarshi Narada had taught to follow karma nivritta maarga, sarva bandhana mukti, sarvagjnata, sarva vijaya, siddha and samsaara bhavanaa rahitatva. Very many jnaani purushaas take to the nivritthi maarga, tapasya bala, and attain ananta sukha and abaadha siddhi praapta. ‗Pra‘ means ‗variagated‘ and ‗Vritti‘ stands for ‗chitta vritti‘ the mentality as thoughts do constantly changing. In Pravritti Maarga one would constantly experience sufferings, misunderstandings, disappointments or passing times of happiness and contentment but rarely the feelings of equipoise..To be on the path of ‗Nivritti‘ means a life of peace and quiet- both outwardly and inwardly. One‘s ‗antahkarana‘ or the psyche invariably full of desires be rid of ‗Nivritti maarga‘ by jnaana or knowledge. Vedic dharma is twofold, characterized by Pravritti (karmik and societal action) and Nivritti (inward contemplation). There be one impulse in one‘s minds prompting to ‗do‘ and another impulse not to. There is one set of ideas in the mind always struggling to get outside through the channels of the senses, and behind that, although it may be thin and weak, there is an infinitely small voice which suggests there against. Hence the celestial words of the phenomena of Pravritti and Nivritti, stimulating forward and another circling inward. Thus Pravritti is the act of enjoying material and sensual pleasures as is a natural instinct in all human beings. It means to live amidst worldly duties and interests with the senses and actions directed primarily towards the external world. The happiness derived out of it is defined as ‗Preyas‘ the path of pleasure resulting from sociatal urges on the Path of Pleasure. Nivritti, on the other hand, is the act of abstaining from material and sensual enjoyment. It calls for a sacrifice on the part of the individual to give up all worldly pleasures. It is the path of ‗turning back‘ of the path of turning within towards spiritual contemplation, and placing the Almightyat the centre of one‘s existence even after fulfilling family and professional duties.According to Vedic concept both pravritti-marga, and nivritti-marga have the basis of spiritual or religious life. In animal life there is only pravritti-marga. Pravritti-marga means sense enjoyment, and nivritti- marga means spiritual advancement. In the life of animals and demons, there is no conception of nivritti- marga, nor is there any actual conception of pravritti-marga. Pravritti-marga maintains that even though one has the propensity for sense gratification, he can gratify his senses according to the directions of the Vedic injunctions..

Then Devarshi Narada instructs Shuka Deva on Sadaachaara and Adhyaama Vishaya::

Ashokam shoka naashaartham shaastram shaanikaram Shivam, nishmya labhate buddhim taam labdhvaa sukhamedhate/ Shokasthaana sahasraani bhayasthaanashataanicha, divase divase moodhamaavishanti na panditam/ Tasmaadanishtanaashaarthamitihaasam nibodha me, tishthate ched vashe buddhrlabhate shoka naashanam/ Anishtasamprayogaaccha viprayogaat priyasyacha, manushyaa maanasairduhkhair- yujjante swalpabuddhyah/

Narada addressing Shuka Deva had explained that shoka naashaka and shanti kaaraka be ever blissful and uttama buddhhiman be ever on the track to trace that Bliss. Shoka sahasraas and Bhaya shataas be subjected to the moodha maanavaas day in and day out nodoubt but not to Vidvaans. As such, anishta naasha karaas be leant from always. Mandabuddhi manushyaas as once having somehow having secured apriya vastu prapti and priya vastu viyoga be ever lost the right path benig the victims of hallucinations. As in the bhutakaala vastu praapti be not possible, then their guna smarana be removed from the memory

65 screen and be respectful to ‗sadguna chintana‘ be intensified and that be the truthful vairaagya maarga. As what ever had happened be uprooted and fresh seeds be sowed as duhkha ought not to be repeated again as duhkha could only beget duhkha everagain. Those manushayas who would not be unable to bear the loss of their santaana be not designated as dheera purushaas.

As there be dhana nashtha, of one‘s stree, putra, maataa pita be lost too, then there be the practice of‘ shama-dama-saadhanaanushthaanaas‘ or endurance, patience, spirit of survival and existence. Here be an example of a King named Senajita whose son got killed as in a ‗praacheena itihaasa‘. Then a viprottama in his Royal Court addressed the King not to keep lamenting off like a normal being as on this samsaara there be of ‗uttama-madhyama-adhama praanis‘ and the capacity their endurance could be variable in relation to the losses concerned. As I be alone in this samsaara then am not concered of anybody else and have to experience ‗mamatva‘ or of self - possessiveness! The this body or this earth is my own; and so do all my belongings and hence my inner feeling be of my own , either my happiness or sorrow. Just as on this samsaara saagara, some floating pieces of wood might meet or depart and so do the loka praanis or co-beings. It is in this very manner be one‘s own putra poutra - jaati baandhavaas and sambandhis. Their loss of existence be therefore not bemoaned as one day their loss be certain indeed. Your son had arrived in an ‗agjnaata sthiti‘ and so would depart too similarly and why indeed should be so terribly agitated about in this manner! In this samsaara, the ‗vishaya trishnaa vyakulata‘ be the root cause of ‗duhkha‘ while well being aware as the antithesis of ‗ sukha‘. All the humans are indeed in the ups and downs of the kaala chakra for ever and ever. At this time, you might be facing an extremely terrible situation and even soon enough of exhilaration and as such a Being would always swing in times of sukha duhkhas. This body is based on happiness and at the same time on distress too as both the joys and sorrows are alternatively experienced and as per one‘s own ‗karma‘. The concepts of ‗sukha duhkhaas‘ are duly set and woven as these outcomings are modified accordingly side by side. This life is as having been roped in as per one‘s own warf and woof and of the ‗sneha bandhanaas‘ as ever intertwined as of ‗vishayaasaktis‘ and like water bubbles or froth and foam ; indeed those are of everslippery oil extracting chakras and of ‗agjnaana janita klesha bandhanaas‘.or the hurdles generated due to cycles of ignorance ever revolving. Human Beings, be a male or female, as intertwined in family ties are exposed to ‗paapa karmaas‘ and are subject to ‗samasta karma klesha phalaas‘ as of the helpless and aged jungle elephants irked in marshy quagmire . Here and now, the ‗daavaanala samaana jvaalaas‘, of putra-dhana-kutumbee- sambandhi vinaashaas and the fall out of duhkhaas should be experienced nodoubt , as the janma mrityus are ever hinged on to one‘s own the ‗praarabdha always‘. Be manushyas be of ‗hitoushi sahridaya yuktaas‘ or contrairiwise, still they be shatrus or mitras, or buddhi-dhana-shakti-samarthas.. In this samsaara, only the atyanta moodha, buddhi heenaas be only the other alternatives.

Anityam youvanam ruupam jeevitam dravyasanchayah, aarogyam priyasamvaaso grudhyet tatra na panditah/ Na jaanapadikam duhkhamekah shochitumarhati, ashochayan pratikurveet yadi pashyedupa kramaam/ Parityajati yo duhkham sukham vaapyu bhayam narah, abhyeti Brahma sotyantam na tam shochani panditaah/ Anamyamnyaam dhanaavasthaam praapya vaisheshikeem naraah, atruptaa yaanti vihvamsam santosham yaanti paditaah/ Sarve kshayaantaa nichayaah samucchaah, smyogaa viprayogaantaa maranaantam hi jeevitam/ Anto naasti pipaasaayaastushtistu paramam sukham, tasmaat santoshameveha dhanam pashyant panditaah/

One‘s own rupa-youvana-jeevana-dhana sangrah, aarogya and priyajana sahavaasa be all ephemeral and vidvaan purushas would not be of considederation. As the deshabhara sankatas be not of consideration

66 worthy nor of worthy of consideration. There be nodoubt in one‘s jeevana, there be sukhaapesha and duhkhaadhikata, yet all the jeevaas be of moha vasha vishayaaraaa puritaas and mrityu doora vaancchas Only the exceptional manushyaas be rid of sukha-duhkha chintana when only the prerequisitive equanimity and self control.Sampada anddhana sangraha maanasikata or the mind set could be of auto- accelerated as of miraages and vinaasha kaaranaas and samyoga viyogaas jeevanaanta maranaas. be intermnal and endless. be stated as of be the sarvottama dhana paapti. As such of atmanirbhara manushyaas, by the end of their smsaara yatra then they could tend to terminate their paama pada sakshatkaara. This could be on the analogy of cattle having been satisfied with their eating their grass as of the intake be attacked by the fiercefull tigers or in other words the atripta manushyas be taken off to death finally. Thus the ‗atripta manushya jeevana dhukha yatra‘ be terminated finally. Dheera maaavaas be then having been adhyaatmikuanraktaas could be freed from trishna vivasthitaas and be of kaamana shunyas and bhoga shaki vinaashakaas.

Tathaapuyupaayamsampashed duhkhasya parimokshanam,ashochan naarabhicchaiva muktischaavyasanee bhavet/ Shabdo sparsha cha ruupe cha gandheshu cha rasechisha, nopabhogaat param kunchad dhanino vaadanasyacha/ Dhritvaa shishnodaram rakshet paanipaadam cha chakshsaa, chakshuh shrotre cha manasaa mano vaacham cha vidyayaa/ Pranayam prati samhritya samstuteshvira - reshu cha panditah/ Adhyaatmaratiraaseeno nirapeksho niraamishah, aatmanaiva sahaayena sa sukhee bhavet/

Therefore ‗duhka nirmuulopaaya‘ ought to be thought of most earnestly. Those who seek to duhkha nirmuulanopaaya be truly introspective. Those saadhanaarabhas, be rid of vyasnaas and vishaya vaanchhaas, and their sishchalataa be indeed the duhkha mukti kaarana. Be that vyakti be a dhanika or nirdhanika such vyaktis be at the time of upabhoga kaala be immunised of the tanmaartas of shabda- sprasha-rupa-gandha-uttama rasa vishaya sukhaas. Praanis do invariably get used to samyoga and viyogaas resulting in sukha duhkhaas. Sadaachaaris be able to assume dharya -sthairyaas and be able to resist the impulses thus generated. Those who be able to do so be designated as parama suhkis and maha vidvaans indeed.

Stanza Twenty One

Ya etadva bhagavaan sa nityo vikaara yogena karoti vishvam, tathaa cha tatcchhaktiriti sma manye tathartha yogecha bhavanti vedaah/

Sanatsujaateeya had further assured King Dhritarashtra that ‗saadaadhanaapara maanavaas‘ be finally able to accomplish the parama chaitanyata and that indeed be the maaya samparka mohitaas. Vidvan purushaas and mumukshus be of karma parityaagaa and siddhi paripuranaas. Thus the erstwhile anaadi maayaa samparka having been successfully overcome by kama parithyaga and become eligible for shad vidha aishvarya sampannas of dharma-yasha-jnaana-vairaagyaadi lakshana yukta sacchidaananda parabrama kaarya sambhaavitaas.

When one talks of worshipping two entities of Purusha and Prakriti, the former is unmanifest and the worshipper is ushered into blindness and darkness, while worshipping the Pakriti the manifested is equally misleading since both these are the constituents and as such the worship needs to be unified and combined! Those who worship the Creator Hiranyagarbha might secure supernatural powers and worshipping Prakriti would get absorbed into her! The Purusha or Hiranyagarbha is mystical and

67 formless, yet coextensive with whatever is external and internal since He is birthless and as such devoid of Vital Force and mind; he is pure and superior to Maya the limiting adjunct of Brahman. Some persons of perverted thinking argue that this universe is a ‗Make Believe‘, that there is no Creator responsible to draw the contours of it and the creation takes place due to the union of male and female as no other third intervention is ever existent! By being self-convinced some petty minded ignoramus blatantly perform all devilish activities and tread the path of irrecoverable slide down! Indeed, such inhuman humans with not even a modicum of thinking power to distinguish the dark and bright situations, do get attracted into the vortex of ever repeating births and deaths for ever! Now one has distinguished of what is ‗sambhavati‘ or manifested and what is not. Similarly the results of worshipping either of the entities viz. Prakriti the premordial Nature and the Purusha or Hiranyagarbha are given as of the Cause and Effect phenomenon. Maya as Prakriti is the material cause which is derived from Conciousness and follows the behest as a limiting adjunct of the Supreme Brahman; put in another way Prakriti the Maya is the tool of the Almighty to conceal His Reality and the Great Truth! The Mother of the Universe in totality creates the real and unreal nature of it, protects it from the interplay of, and balancing between, the Tri Gunas of Satvika-Raajasa and Taamasika features and withdraws it periodically as perkaala maana decided by the Over Lord, even without ever affecting Him! In other words, Devi Bhagavata Purana (I.ii.5) declares: ‘Srishtvaakhilam jagadidam sadasad swarupam, Shaktyaa svayaa trigunyaa paripaati Vishvam, Samhartya kalpa samaye ramate tathaikaa, Taam Sarva Vishva jananeem manasaa smaraami/( This Universe of Truth and Untruth Forms is controlled by the wielding power of Maya; she indeed is the plenipotentiary as it were of Brahman the Supreme conferring all powers to act independently as originated by Him without bothering Him unnecessarily!Worship of Maya or Hiranyagarbha might differ in approaches but on death of the person could lead to the path of Immortality, one by Dharmacharana and another by detachment. He who worships the unmanifested and manifested forms of Maya and Hiranyagarbha have the common goal of achieving immortality: a) by worshipping Maya, the individual would resort to Agnihotra and other sacrifices for securing human wealth by the route of ‗Avidya‘ or Ignorance; or b) alternatively take the route of ‗Vidya‘ by worshipping Hiranyagarbha by resorting to the other route for achieving divine wealth. In either case then the Individual would have to cross the gates of death and become the very Self! Put it in different way, He who knows these two paths of Vidya or Avidya would attain Immortality by crossing over death through Avidya! Now the next question should be as to which route would he reach Immortality! Should one be absorbed in the World around by Dharma Karyas of Sacrifices, Daana Dharmas, and such worldy situations and worship Maya by the Avidya route or alternatively take to the route of Vidya by the Spiritual way and contemplate on Hiranyagarbha by way of total detachment and practice of Yoga of the transcendent!

This Parama Satya was expressed transparently by Bhagavan Vaasudeva as follows:

Daivee hyoshaa gunamamayeemama maayaa duratpayaa, ajopi sannavyaaptmaa bhutaanaame - eshvaropisan/ Prakritim svaamadhishthaaya sambhavaamyaatma maayayaa, mayaadyakshena prakritam sooyate sacharaacharam/ Maayaa taveyamajgnaatapa padaarthanatimohino, anaatmanyaatma vigjnaanam yayaa moodhodhirohati/ Iyamanasya jagadvaaturmayaa krishnasya gahvaro, dhaaryadhaaraka bhaavena yayaa sampeeditam jagat/ Aho sma durastaraa vishnormaayeyamati - gahvaro,yayaa mohitachittastu na vetti parameshvaram/

‗This adbhuta tigunaatmika yogamaaya be such as all most impossible to be infringed through. Adviteeya Parameshvara had metamorphosed the gunatraya maayaashakti as being impossible to breakthrough.

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Jagadotpaana kaaraka maayaashakti as manifested the guntraya yukta samsaara indeed. It indeed was the decisiveness of the Unknown Paramatma indeed. Hence the adbhuta trigunaatmika yoga maya was under the adyakshata by paramatna Himself as the Sthaannu had manifested the Maya Prakriti: Prakriti is energy, activity, vibration and creative power. Parameshvara is stable, inactive, immobile and insensitive- yet the Supreme is quiescent and motionless and Shakti that keeps everything pulsating, from planets and stars to the atom, and is inseperably united. The Unknown Paramatma can be called matter and Shakti energy. Thus ‗without being united with you, can the Uknown could even stir! The first vibration by which the Parabrahman becomes aware of Itself is caused by Prakriti. Thereafter it is vibration after vibration in ‗aarohana and avarohana‘ manner being Praana the Life Energy!‘ Hence the ‗gunatraya vichhedanaavashyakata‘ to realize the Unknown indeed.

[ Vishleshana vide Bhagavad Gita‘s Gunatraya Vibhaga Yoga - Adhyaaya Fourteen]

Stanzas 1-27: Bhagavanuvaacha: Param bhuyah pravakshyaami jnaanaanaam jnaanamttamam, yad jnaatvaa Munayassarve paraam siddhimito gataah/Idam jnaanamupaasshritya mama saadharmyam aagataah, sargepinopajaayante pralaye na vyathanti cha/ Mamayonirmahad brahma tasmin garbham daddhaamyaham, sambhavat sarva bhutaanaam tato bhavati Bharata/ Sarva yonishu Kounteyah murthayassambhavavanti yaah, taasaam Brahma mahadyonih aham beejapradah Pitaa/ Sarvam rajastama iti gunaah Prakriti sambhavaah, nibadhnanti Maha Baaho dehe dehinamavyayam/ Tatra Satvam nirmalatvaat prakaashakamanaamayam, sukhasangena badhnaati jnaana sangjena chaanagha/ Rajo raagaatmakam viddhi trishnaasanga samudbhavam, tannibadhnaati Kounteyah karma sangena dehinam/ Tamastvajnaanajam viddhi mohanamsarvadehinaam, pramaalaadasya nidraabhih tanni badhnaati Bhaarata/Satvam sukhe sanjnayati rajah karmani Bharata, jnaanamaavritya tu tamah pramaade sanjnyayatyuta/ Rajkastamaschaabhi buuya sattvam bhavati Bhaarata, rajassatvam tamaschiva tamassatvam rajastathaa/ Sarva dvaareshu dehesmin prakaasha upajaayate, jnaanam yadaa tadaa vidyaat vivriddhham satvamityuta/ Lobhah pravrittiraarambhah karmanaamashamah spruhaa, rajasyetaani jaayante nivriddhe Bharatarshabha/ Aprakaasho pravrittischa pramaado moha evacha, tamasyetaani jaayante vivriddhhe Kurunandana/ Yadaa satve pravriddhetu pralayam yaati dehabhrit tadotamanidaam lokaan amalaan pratipadyate/ Rajasi pralayam gatvaa karma sangishu jaayate, tathaa praleenastamasi moodha yonishu jaayate/ Karmanassukritasyaahuh saatvikam nirmalam phalam, rajanastu phalam dukham agjnaanam tapasah phalam/ Satvaatsanjaayate jnaanam rajaso lobha eva cha, pramaadamohou tamaso bhavatojnaanamevacha/ Urthvam gacchhanti satvathaah madhye tishthanti raagasaah, jaghanya guna vrittisthaah adho gacchhanti taamasaah/ Naanyam gunebhyah artaaram yadaa drashtaanupashyati, gunebhyascha param vetti madbhaavam sodhigacchhati/ Gunaanetaan- ateetyaa treen dehee deha samudbhavaan, janma mrityu jaraa duhkhaih vimuktomritamashnute/ Arjumavaacha: Kairlingaistreen ginaanetaan ateeto bhavati Prabho, kimaachaarah katham chaitaan treen gunaanativartate/ Shri Bhagavaanuvaacha: Prakaasham cha pravrittimcha mohameva cha paandava, na dveshti sampravrittaani na nivrittaani kaanchati/Udaaseenavadaaseeno gunairyona vichaalyate, gunaavartanta ityeva yovatishthati nenjate/ Samadhukhahsukhahsvasthah sama loshtaashma kaanchanah, tuly priyaapriyo dheerah tulya nindaatma samstutih/ Manaavamaanostulyah tulyo mitraari pakshayoh, sarvaarambha parityaagee gunaateetassa uchyate/ Maamchyayovyabhichaarena bhakti yogena sevate,sa gunaassamamateetyaan Brahmabhuyaaya kalpate/ Brahmanohi pratishthaaham amritasyaavyayasya cha, shaashvatasya cha dharmasya sukhasyaikaantikasya cha/

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Lord Krishna having explained in details about Prakriti- Kshetra- Krishi- Jeevatva- Mrityu- Punar janmas- and the Kshertragjna the Paramatma, now explains as to how and why the Jeevas tend to enslaven by themselves and how they could redeem themselves too from the cycle of births-deaths- rebirths. He further confirms as to how in the past, Maharshis could realize the status of Atma Jnaana and accomplish the Realisation of the Basic Truth of Blissfulness. Arjuna! It is the ‗Mahaat Tatva‘ which was created by Me which in turn appeared as Prakriti Gunas; in the normal and original feature of the Prakriti of Soumya and Saatvika nature which too is stated as the the Avyakta ‗Pradhaana‘ or Mahad Buddhi and . [Refer to the earlier Sankhya Yoga Chapter: Theory commends Trigunas of Satvika-Rajasika and Tamasika nature of human tendencies and innate qualities: Satva guna is of goodness, kindness, and positiveness- Raajasika trait is of dynamism and even impulsive and proactive while tamasika trait is of ignorance, laziness, negative and pro destructive. Thus the Sankhya Jnaana is of typical human nature and a rather astonishingly complex mix of tendencies and traits! This Theory is of Self orientation and is of the questioning of the Unknown but of the derivative belief of one‘s own celestial and purely subjective belief of Somethingness beyond comprehension! ] Hence the interaction of Maya Shakti and Parameshvara: Prakriti is energy, activity, vibration and creative power. Parameshvara is stable, inactive, immobile and insensitive- yet the Supreme. Parameshvara is quiescent and motionless and Shakti that keeps everything pulsating, from planets and stars to the atom, and ytet is inseperably united. Paramatma be called matter and Shakti energy. Not only they are united being basically the same as confirmed by atomic science according to which too matter becomes energy. The first vibration by which the Parabrahman becomes aware of Itself is caused by Shakti and thereafter it is vibration after vibration in ‗aarohana and avarohana‘ manner being Praana the Life Energy! Kounteya! I am the seed as the father and the Mahat Tatva is the mother creating ‗ jagat santana‘ stated as eighty four lakh species! Satvam rajastama iti gunaah Prakriti sambhavaah, nibaddhhanti Maha Baaho! Dehe dehinamavyayam/ Maha baahu Arjuna! Each and every Being of this huge scale Universal Creation, the Prakriti Gunas of Satva- Rajasika-Tamasika characteristics are bound to their bodies. Of these the Satva Guna is the cleanest, transparent, and blemishless. This Satva Guna tends to bind the body with ‗ jnaanaasaktata‘ or of knowledge and wisdom. Kounteya! The Rajoguna is surfiet with desire and affection and binds the Beings with ‗karma pravritti‘ or to perform deeds with a view to succeed achieve. Arjuna! be it realised that the Tamoguna is ‗Agjnaana swarupa‘ of ignorance, laziness, absent mindedness, and total avoidance of activity and initiativeness. Arjuna!! Satva guna yields happiness and fulfillment, Rajo Guna is proactive to karmaacharana and tamoguna would result in failures mentally and physically. As the Satva Guna outweighs in the balance, the mesure of rajo guna reduces and as Rajo guna is stronger Satva- Tamogunas are in lesser measures. It could be easily guessed that jaana and its brightness shines then each of the ‗dwaaraas‘ or gates of the body tend to emit radiance of the satva guna. Partha! the excessive flow of rajoguna then the arishadvargas of avarice, excessive desire, anger etc. become obvious in the deeds od the concerned human and other beings as they would be restless, dissatisfied, and yearning for some happy desires unfulfilled. Arjuna! Predominance of Tamoguna results in lack of initiative, lethargy, absentmindedness, the consequent irritation and further lapses. Once death takes place to bhakti - jnaana saadhakas invariably Satva Guna is stated as preponderant and the depated Soul is destined to Punya Lokas by Deva Yaana or the celestial path. As the death takes place when rajo guna dominates then the rebirth is stated to occur as human beings desirous of ‗karmaacharana‘ of either dharma or adharma or its mix. The resultant fruit of Punya karma is stated as of saatvika or blemishless satva guna while of rajo guna‘s weightage yeilds sorrowful karma phala but taamasika nature is bound to ‗agjnaana‘ or ignorance, lack of initiative and earnestness. Satvaat sanjaayate jnaanam rajaso libha evacha, pramaada

70 mohao tamaso bhavato agjnaanameva cha/ Satva guna leads to Jnaana, Rajo guna the shortsighted selfishness and Tamo guna yields ignorance and laziness. Basically ‗Satva guna pradhaanis‘ secure higher lokas, Rajasikas retain Bhuloka and tamasikas to ‗Atho lokas‘. Naanyam gunebhyah kartaaram yadaa drashtaanupashyati, gunebhyascha varam vetthi madbhaavam sodhigacchati/ Arjuna! ‗Drashta‘ or an introspective human being of a high order would and should perform his prescribed duties as expected of him or hers and then without the least intervention of the Trigunas seek to uplift faith in Me is bound to be blessd with ‗Mad Bhaava‘ or Lord Krishna‘s own psyche or consciousness! Then that person could rightfully claim ‗tadaatmya‘ or unification with Paramatma which what Krishna is! In other words, once a human transgresses the natural instincts of Tri Gunas the he attains liberation from the ‗Samsara‘ of the syndrome of birth-death-rebirth and secures the Eternal Bliss. Arjuna then seeks explanation from Shri Krishna: What indeed are the characteristics of a person of such blessings and how to cross over the ‗triguma mukti‘ as the stepping up further. Bhagavan Krishna replies: Ajuna! I have already explained the Satva guna prakaasa-Rajoguna manopravritti, and tamoguna moha or of the respective respledence- karma orientation-and passion. Now, total transgression of these Tri gumas by way of neutrality- detachment- and objectivity with steady mind and negation of impulses with lack of interest, non reaction to pleasures and pains, likings and dislikings, successes and defeats, praises and blames, friendships and enemities, stoic feeling of stone-gold- precious stones and so on- excepting the Kartavya or the Duty and Duty alone. Maam chayovyabhichaarena bhaktigogena sevate, sa gunaassamateetvaitaan brahma bhuyaaya kalpate/ Whosoever with saturated mindedness is totally detached except dearly attached to meby trasngressing trigunas is well qualified to secure Para Brahma Sthiti. You might wonder how: Arjuna! I am the Para Brahma- the : Shaasvatasya cha dharmasya sukhasyaikantikasya cha/ the everlasting, indestructible, endless bliss; you ought to pointedly worshipfully surrender to Me unreservedly as I am the Para Brahma the Supreme Most! ]

Stanza Twenty Two

Yasmaabhavabhaaneesaranteeha kechit tathaadhamaan kechidihacharati, dhaamah paapena pratihanyate vaa utaaho dharma pratihanti paapam/

King Dhritaraashtra then asked Mahatma Sanatsujaatiya that the srishti sthiti karta Maha Vishnu avataara Shri Krishna had manifested mrityu devata owing to which reasoning that this samsaara had come to be the moola kaarana of the Mrityu Devata. Aho! It now has now had to be impossible to escape from mrityu at all. Srishti karta Brahma under whose behest by Krishnaavataara of Vishnu had taken place felt that bhubhaaraa was hitting the climaxing position had thus instrutcted the mrityodatva to clear genetations afrer genarations in the eternal birth-deat-rebirth syndrome. Thus the moola kaarana pramaada be Mrityu only!

[ Vishleshana vide 1. Shanti Parva Maha Bharata - 2. Drona Parva of Maha Bharata on Mrityu Devata- 3. A Tribute on Mrityu Vide Maha Naraayanopanishad

1.Shanti Parva

Yuddhishthara then wondered that in the never ending battles on earth owing to ego clashes and one- upmanshipness, how many kings and soldiers were laid to rest as mrityumukha forever .Bhishma nodded his head and initiated his description as to how in the paacheena Satya Yuga too was of no exception and cited the example of King Akampana who in the course of a maha sangraama, his chariot was shattered

71 and got of ‗shatru vasha‘. Then the King‘s son named who was of the example of Shriman Nararayna Himself yet was killed and the King was thus subjected to the double tragedies of himself being imprisoned with humiliation and his brave son having been butchered too. Then he had recalled Devarshi Narada who obliged the king with his darshan. Then Narada in return explained as follows as to what had precisely happened:

At the time of Praja Srishti, Pitaamaha Brahma had pondered by Himself and felt that too many praanis were created and felt restless as to how and what to do to instantly refrain from further process of srishti and the methodology of ‗praja samhaara yukti sadhana‘. Even His deep meditation could not help and out of sheer disgust got tensed up and from his ‗netraadi indriyas‘ his furious vision got generated agni jwaalaas and ‗dasha dishaa prakatita krodha samuhaas‘ as swargaadi urthva lokaas- bhuchakra and the adholokaas were getting burnt off.Then Prapitaamaha Brahma in his fury had burnt off the sthaavara jangama praanis even as yagjnaas and vedaas got rattled and made vociferous appeals to Maha Deva Maheshvara. In turn Maha Deva aproached Brahma Deva as the latter had then some what cooled down and asked as to what be followed further. Maha Deva addressed Pitamaha Brahma and stated not to destroy His own srishti in a fit of fury. Then Brahma replied tha indeed it was high time to do so as ‗prithvi bhaara‘ had by then become too heavy and ‗praja samhaara‘ had become inevitable. That precisely why I had since become restless. All these jalaashayaas, vriksha sampatti, praani samudayaas like swedaja-andaja-udbhujaas-and jaraayujaas had added to the ‗bhubhaara‘ and hence the universal destruction be of the utmost urgency while pralaya kaala had hence become a necessary evil. Brahma continued to affirm to Maha Deva : ‗ Lokeshwara! You had made me the status of ‗Devaadhipatya pada‘ and my request to you be to destroy the universe now and let there be the punarjanma to the sarva praanis subsequently. Then Devarshi explained to Yudhishthara that as Maha Deva having restrained his manas and vaani stated: Then Bhagavan Brahma had made the ‗upasamhaara‘ of the ‗kaalaagni‘ and made the ‗vyavasthaa‘ or the arrangement of ‗janma and mrityu‘ while a ‗naari prakatana had taken place. That stree had donned a black vastra and of red border with her netra dwayaas too looking down with rather suspicious glances. Both Brahma and Ishvara were rather staring the kanya . Then Brahma addressed Her as Mrityu Devi and commanded stating that her duty would be to destroy the jeevaas be they humans or the rest of the praanis, be they be the uttama pranis or other wise as per their karma phalita. As they both had emphasized likewise, then the Mrityu Devi had kept on rolling her eyes partly in disbelief and partly in dismay shedding hot tears and requested them appealingy, as follows. Devarshi Narada addressed King Yuddhishthara then that Mrityu Devata had bent down to Brahma Pitaamaha and had politely and said softly as to why she being as mridu swabhaavi female was generated for performing the hardest and most cruel duty to take away the life of samasta praanis. Devaadhi Deva! I am a ‗niraparaadhi baalaa kumaari‘, yet am expected to mercilessly kill the ‗baala-vriddhha-taruna praanis‘- do kindly be lenient to me , Pitamaha! As I would have to most cruelly strangulate the ever affectionate sons, friends, brothers, mothers and fathers besides close kith and kin, then indeed the survivors should most certainly curse and abuse me in the ugliest manner and be ever afraid of me . As with hoarse and shaken voices the near and dear ones keep crying away with tears rolling their cheeks and breasts, I ought to be the most hated and ugly target as and one be on their memory sceen for ever. That indeed being so , do very mercifully spare me from this most heinous and dirty duty. As you appear to be bent on such dreadful task, there could be no reconciliation for me excepting my intensive and introspective ‗tapsya‘.

Then Pitaamaha Brahma then had made a reconcilliant note to Mrityu Devi: As I had since resolved to ‗Praja samhaara‘ I had made the ‗sankalpa purva srishti‘ of you as the Mrityu Devata and as such your

72 respectable duty is to kill those whom I gave had created. Hence, do your duty for ‗praja samhaara‘ and as such you ought to be duty bound. Be this realised that there be no alternative to do so. However, There be neither any alteration nor an amendment. Nirdoshi Mrityu Devi! Do therefore take up the task and your duty is surely sinless.

Thus Narada explained to Yudhishthara then Mrityu Devi looked quiet and fell silent by bending her neck and folded her hands, without being able to say ‗yes or no‘. Then She had quietly stepped out and reached the ‗dhenukaashrama‘. Then Mrityu Devata had resorted to ‗atyanta dushkara tapasya‘ by standing erect by being single footed for fifteen padma varshaas. Having so done, Mrityu Devi enquired of Brahma who replied: ‗ Mrityu Devi! Do seek to obey my instruction.Then, the Devi continued her tapasya by another ten thousand ‗padma samvatsara kaala‘ once again single footed. But Brahma Deva had not conceded to her request. Then She observed rigorous tapasya for another ten thousand padma years in the company of vanya mrigas and approched Brahma for reconcialation but to no avail. There after Mrityu Devi observed uttama mouna vrataa dhaarana and again severe tapasya for eight thousand years in deep waters. Further, the Mrityy kanya observed kathora tapasya on koushiki river banks too. With mere ‗vaayu and jalaahaara‘ she had further conducted kathora paalana too but Brahma had not relented yet. Then the Brahma Kanya reached for tapasya by the Ganga Kinaaraas and atop Meru Parvata and was totally non plused with ‗nischeshtata‘ as of‘ praja varga hiteccha‘. Then Narada addressed Kng Yudhishthara: Then the Mrityu kanya had thereafter reached Himaalaya Parvata shikhara where Devataas would often perform yagjna kaaryaas, and as being of shubhalakshana kanya kept on standing by the grit of Her footfold merely had pleased Patamaha immensely. Then Brahma Deva being the ‗samasta loka-uppatti-and pralaya kaarana bhuta‘ addressed Mrityu kanya: ‗ Dear most daughter : What are you doing here now! Do you must my ‗agjnaaparipaalana‘ ! Then She replied softly: Parama Deva! I am still not reconciled to the very thought of ‗prajaanashana‘ and thus am still facing you yet. I am begging of my disagrement owing to the principal principle of ‗dharmacharana‘. Then Pitamaha replied: Mrityu! Do obey my instruction as that indeed be the principle of Dharma and that would never attract sinfulness nor ill justification. Be that clear that disobedience of my instrucion is known as ‗adharma‘ and that truism be unchallegeable indeed. The essence of sanaatana dharma is defiance of my instruction as the sampurna Devaganaas ought too be of this very principle and supportive. Now I am also bestowing to you a further boon viz. those of the praja who be suffering from diseases be not saving worthy as of dosha drishti. Also, You would be of the purusha swarupa among purushaas, of the stree swarupaas among strees and of ‗napumsakaas‘ among napumsakaas. As Brahma had thus provided the special dispensations , still Mrityu Devi was still not yet prepared the task of ‗praani samhaara‘ notwithstanding the concessions and exceptions. She had repeatedly assereting not to resort to ‗praani samhaara‘.Brahma had once again reiterated: ‗ Mrityu! You ought to take up the duty that I had personally enrusted to you of manushaadi samhaara as I had been asserting to you ever repeatedly. Nevertheless you are still not be turning your ears to me. How indeed could you ever be my ‗shubha chintaka‘ ever. Mrityu! Even earlier I had been seeing you with wet eyes and ever sorrowful looks, even then itself , I had felt suspicious of your inner feelings that you were not too enthusiastic to carry my instructions. I would strongly opine that at the time of death, do seek to be rid of kaama krodhaas and thus possess an ‗aprameya dharma praapti‘. Then there would be neither sinfulness nor any sense of attachment - detachment . That be the of trait of ‗sthitaprgjnatva‘ or being devoid of likings or dislikings. Thus as ‗dharma paalana‘ with equanimity of composure, do adapt the most essential and noble duty of impeccable impartiality.

73

As Pitamaha Brahma sought to instruct the Mrityu Devataa with gentle persuation and objective dutifulness, she had finally consented to act upon at the ‗antakaala vidhi purvaka karyaacharana‘. As she was being of ‗kama krodha prerita mohaadi vikaara yukta ‘ earlier, she became reconciled to succumb to the unilateral instruction to the Pitamaha finally . Earlier She had tricked hot tears on Her cheeks, and even felt feverish as in the normal bodies would have become extremely restless. That was the kind of normal manushyaas who would have experienced before their mrityulaala when the parents would seek to soothen the feelings of sons. As in the state of jaagradavastha the stage of sushupti would take over and the praanis should tend to proceed for their paraloka yaatra to either proceed to higherlokaas or as per their prarabhha karma phala would visit narakaadi atholokaas and return to tiryakyoni janma phalitaas. At the time of one‘s death, ‗praanavayu the praana swarupa‘ of one‘s body then would submerge into the ‗bhayankra shabda yukta devaadhideva maha vayu‘. That indeed was the Brahma virachita jagat praana samhaara Mrityu Maha Devata.

2. Drona Parva of Maha Bharata on Mrityu Devata

1. At the very beginning of creation process, Pitamaha Brahma had manifested ‗prajavarga shrishti‘, yet did not make a provision for their ‗samhaara‘ and kept on meditating about the process of elimination and had intensified his tapasya for a solution as from his ‗- netraadi panchandriyas‘, there was noticeable a mahagni as of sampurana ‗disha vidishaas‘ had enveloped the Universe in such a manner as had covered the earth and the sky and was speading all across the universe and the ‗sthaavara-janga praanis‘or the Beings of Moveable and Immmobiles. (Now creatures or Beings acquiring own Souls are of three kinds of seeds, viz. those which are born of eggs/ Andajas like birds, serpents; born of wombs like human beings and animals viz. jeevajams; and born of plants viz. uddhbhujas or those due to sprouting; another category is stated to be ‗svedajas‘ or born of mire and body warmth like bugs and lice but these too are stated to have been born of ‗udbhujas‘ basically) ‗Then Rakshasa Swami Jatadaari- duhkha haari- sthaanu naamaka- Bhagavan Rudra appeared before Brahma Deva and assured: Parama Brahma Deva the supreme creator of this charaachara jagat! Do kindly instruct me as what be expected of me to perform!‘.As Sthaanu Rudra Deva ‗the Immovable‘, made an appeal to Brahma, the latter replied: ‗Rudra! My intention is certainly not to resort to devastatating this ‗charaachara jagat‘right away as the ‗Pralaya Kaarana‘ but to ascertain the possible methodology and tactics of ‗vasudha hita manas krodha‘ or to gradually lessening the ‗bhubhaara‘ as ‗Prithvi Maata‘ had been oppressed since there nodoubt had been inrceased tempo of ‗ Srishti‘ as per kalamana by ‗kshana kshanaas‘ yet no way of syphoning or draining off as well in the same manner.‘ Then Rudra Deva replied : ‗Paramatma the Unknown had entrusted the responsibility of Srishthi to you, as in the case of Sthiti to Maha Vishnu and Samhaara to Maheshvara. Now the secondary Rudra who is me. This ‗charaachara jagat and the kaalamaana or the Time Cycle of the Present-Past-and the Future too have been under your care. By your angry ‗agni jvaalaas‘ are right now all spreading as parvata shikaraas- jalaashayas and so on had been in flames along with the charaachara jagat of your own creation. Brahma Deva! your own creation had been gradually getting devastated and hene it be thed high time that you soothen your anger and hence may I beg you to be merciful to your own creation and lessen your krodhaagni for now!‘ Then Narada explained that as the Prajahita Rudradeva made an appeal likewise, Brahma Deva had cooled down and intensified his thought process and directed Agni Deva to resort to take to Pravritti and Nivritthi means or of Karma and Jnaana Shaktis. As Brahmadeva having totally self restrained with his panchedriyas, he witnessed a female figure with a dark and bood red profile as her throat, visage and eyes odf thick yellow and red colourrs. She had golded kundalas, and Her shapely physique with ever sparkling ‗aabhushanaas‘ standing erect on

74 dakshina disha wirh Her glittering looks with one eye replete with Deva samuhas and another of Jagadeeshwari with ‗mandahaasas‘. Then Brahma Deva beckoned near to him and commanded to destroy all the pranis in the Universe. He further commanded: Devi, you were generated from my samhaara buddhi and hence kill each and every body, be they papaatmaas or punyaatmas and as you be blessed. Then Mrityu Devata broke into tears crying away, when Brahma Deva solaced Her. Mrityu Devata‘s ‗atyanta ghora tapasya‘- Brahma explains in detail about the prajaharana kaarya as instructed to Mrityu Devata and Her ‗universal populatity in a negativity‘- Mrityu Devata had then very earnestly folded Her hands and appealed to Shresktha Prajapte! You had created me as female, how indeed had you made to be so cruel and heartless to perform such karmaacharana as I am afraid of such degraded sinfulness. Do kindly be gratify me with affection as the love and affectionate putra-mitra-bandhu- maata- pita-pati janaas be spared from death and am frightened to be merciless that manner am frightened to act with manner. Bhagavan! I am frightened to withstand the unremitting cryings of ‗deena-duhkhi-praani netra jala bindus‘ be such as to shatter by mind-heart-and imagination. Thus my prostrative appeals seeking your refuge. Deva! Surashreshtha! Loka Pitaamaha, may I bend down and with saashtaanaga namaskaaraas as your sharanaarthi with my humble appeal as be nor prapared to dare enter into the ‗Yamaraja Bhavana‘. Prajeshwara, do very kindly allow me to perform deep tapasya and thus bestow your boons‘. Deveshvara! I might not be able to execute this task of adharma karma of forcibly taking away the pancha praanaas as that ‗dushtaadharma kaaryas‘ be ever possible for me‘. Then Brahma Deva replied: ‗Mritu Devata! I had manifested you to destroy you only of my own creation of the lokaas and hence do obey my instructions.‘ Then Brahma Manasa Putra Narada explained that no doubt Mrityu Devi nodded her head as her agreement, yet Brahma was hardly liked Her gesture as that perhaps looked half cooked. Then Mrityu Devata initiated her deep tapasya even as She was on Her feet for as many as twentyone padma samvatsaraas. Thereafrer She was in into the Nandaanadi‘s sheetala jalaas and the vrata yukta Devi stood up for over an additional eight thousand years and thus finally became totally turned as ‗nishpaapinee‘. Further she shifted to pushpamayee Koushikeemayee nadee banks as of vaayu- jalaahaarini with ever more intensified ‗kathora niyama paanani‘ as She a ‗durbala kathora niyama paalini‘. Then She shifted to Maha Meru Shikharaara pravaahini Ganga a Prastara like teerthaas and pratised Praanayaama as of Prastura Murti Bhavanamurti bhaava as of Nischesta Bhava was seated firmly.Ashtanga Yoga briefly constitutes the Eight Steps of Yama or Morality, Niyama or Discipline, or the Right Posture of Seating, or the Control of Life Force, or Withdrawal of Senses from Worldly Desires, Dharana or Hold-Up of Concentration, Dhyana or Focussed Meditation and finally the or Alignment of the Self with the Supreme.Thereafter Mrityu Devi had taken dips in the Maha Punyu Tirthaas like Pushkara-Gokarna-Naimisharanya with the Ashtanga Bhakti Bhava as Her body was of ‗atyanta ksheena yukta‘ as Brahma Deva was heartily delighted and addressed the Mrityu Devi: why indeed you had been practising ‗ atyana kathora‘ tapasya! Then She replied: Parama Deva! Sarveshvara! This had been so as the evet crying prajaaneekaas ought not be killed as per your command as that be tantamont to cruelty and of blatant ‗adharma‘. Devaadhi Deva! I require to demonstrate and prove that sarva praanis -be they human beings-animals-birds or jalacharaas be not ‗mrityu vasha‘ as these deha dharis be subjected to the ‗arishad vargas‘ of ‗kaama-krodha-lobha- moha- mada-matsaryaas‘.

Mrityu Devata continued to Brahama : Devaadhi Deva! I happen to be a mere ‗asahaayi‘ or helpless. I am truly frightened to tread the path of adharma and am a niraparadhi stree begging you to protect me. ‘Then Brahma Deva who was indeed aware of the kaala maana of the ‗Bhuta- Vartamaana-Bhavishyad‘

75 replied: ‗Mrityo! Your killing the praja samhara as being unaware of the fundamental truism of ‗ reap as you sow‘ due to the impact the arishad vargas is certainly not against ‗adharmaacharna‘. He therefore suggested to Devi Mrityu to follow His Instruction to follow as it should be His prerogarative to command.Brahma Deva continued His counselling to Mrityu Devata: ‗ Kalyani: Hence you may commence the samhara karyakrama of various praanis be dividing them as ‗atayathadhama- adhama- madhya- uttamas‘ . In the context of prajaa vibhajana the norms of age consideration of the pranis as per the principles of Karma‘;[Karma is of three kinds, viz., Sanchita (accumulated works), Prarabdha (fructifying works) and Kriyamana or Agami (current works). Sanchita is all the accumulated of the past. Part of it is seen in the character of person, the personal tendencies and aptitudes, capacities, inclinations and desires, etc. Prarabdha is that portion of the past Karma which is responsible for the present body. That portion of the which influences human life in the present tense is called Prarabdha. It is ripe for reaping. It cannot be avoided or changed. It is only exhausted by being experienced. One shoud pay ones own past deeds. is that which has begun and is actually bearing fruit. It is selected out of the mass of the Sanchita Karma. Kriyamana is that Karma which is now being made for the future called Agami or Vartamana. Brahma further continued to Mriyu Devi: ‘The Ashta Loka Paalakas viz Indra, Agni, Yama, Nirruti, , Vayu, and Ishana - besides Yama Deva and naanaa prakaara deha vyadhis, samasta Deva ganaas too be ever vigilant assisting you and indeed be you ought to be Loka Vidhaayani as of nirmala swarupi and the Supreme Loka Vidhayani .Thereater Mrityu Devata folded Her hands on to her head and said politely and replied : Maha Prabho! In case this task would need to be exercised by me necessarily, I ought to obey your command. Lobha- krodha-asuya- irshya-droha-nirlajjata-paraspara kathora vaani and such dosha dehadhari dehas be necessarily deserve deha bhedanaas‘. Then Brahma Deva replied: ‗yes indeed to peform like wise without and hesitation. As you had been shedding your tears thus far be collected and get transformed as diseases for all the praani koti in my srishti. Be assured repeatedly that your karyacharana be never ever sinful at all. In fact the essence dharmaacharana be applicable to only to Beings in my shrishti but not to Swaminis of your suprememost kind. Hence having been relieved from kama krodhas, jagat samasta pranis be worthy of death as of the dictum viz. jaatasya maranam dhruvam is birth and death are the both sides of the same ‗think up‘ and hence now on as per my dictum.

3. A Tribute on Mrityu Vide Maha Naraayanopanishad

Samasta Devas are stated to accompany the Mrityu Devata the Unique Devi of all the worlds and thoughts of the departed. As Mrityu Devata approaches the yajamaana or the victim , the latter assumes an appropriate form. May the Devata be contented with the stanzas recited and destroy the obstacles faced in the journey post life. Mrityu! At the time of departure of the victim, do kindly spare him from severing his body parts causing pain and tolerant energy. Kindly also do not harm my progeny, much less the victim‘s life span as we are prepared to serve you with suitable offerings. Mrityu Deva! Your are source and form of terror and panic to all the Beings with ‗Praana‘; all the ‗ashta dishas‘ receive the ‗aartha naadaas‘ or the signals of frieghtening cries. May the children of the departed one be equipped to face moment of departure and spared from the distress that pursues. May the heart of Mrityu be kind and beneficial to the victim and family members. Mrityu Deva! may all paths except Devayana be blocked as that is the only path that the victim desires and surely deserves! May Mrityu be endowed with kind thoughts and actions as the victim seeks mercy and after the departure to realise the Truth of Life! Prashnopanishad explains the process of death: The heart in the subtle Self is connected to some hundred and one nerves of importance each one of these is described as with hundred divisions and each

76 of such divisions is stated to be of 72000 sub- branches or arteries, among which permeates ‗Vyana‘ of the Pancha Pranaas, activising the various directions of the heart spreading all over the joints, shoulders and vital parts. It is this Vyana of the Pancha Pranaas that demands of the body parts of deeds that require strength to perform. In the context of the process of death, the status of the physical nerves and how Sun influences these is described: the veins of the body issuing out of the fleshy bulge called lotus shaped heart is charged with juices of varied colours akin to human desires. The heat of the Sun causes bile which when comes into contact with phlegm in the nerves assuming different colours as accentuated by wind contacts. As life departs, the Self goes upwards through the Sun rays and the praani reaches the Sun within the time that mind travels. The nerves connected to the heart are hundred and one. At the time of departure, one of the nerves-Brahma Nadi- of the blessed ones reaches the crown of the head . While the opening of that nerve enables Immortality, vyana through other exit points totalling nine indicates definite return to the cycle of rebirths. Now the reference to Udaana; this vital force moves everywhere in the body from top to toe. When it takes an upward trend it leads to Deva Lokas and as it takes a downward trend it leads to ‗ manushya loka if it is ‗ubdhaabhyameva‘; or as a result of paapa- punyaas or sins and virtues) Surya indeed is the external praana which ascends in favour of Praana that is present in the eye. The Deity of Earth favours attracting the ‗apaana‘ in a human being. The Antariksha as signified by Vayu Deva is ‗Samaana‘ and Vyana is Air in the common parlance. The interpretation is that while Surya-Bhumi-Antariksha are stated as of the divine context, Praana-Apaana-Samaana are stated as eyes, exiting wind of human beings and common Air respectively. As regards Udaana, Tejas and common light are the divine and human forms respectively. Udaana is the cause of death too, besides all the deeds requiring force in the normal course of life. Whatever frame of mind and thoughts occur to a human being at the time of the end of life, indeed those very thoughts and feelings along with the functioning of the organs similarly attuned do surface then. Then the prime Praana of the dying person along with Udaana , the Consciuosness tapers off and ‗ praana yuktah tejasaa nayati lokam yathaasankalpitam‘ or the Life Force along with the light within leads to the lokas as felt and deserved! Any person of knowledge who understands of what praana as all about certainly knows that the Departed Soul or the Antaratma then merges in its own origin. In this context, there is a relevant verse: A person of knowledge of Praana would thus be sensitised with its origin, entry, place of residence and the process of exit by achieving its next destination as per one‘s own actions of a mix of virtues and vices; very few attain Immortality and the majority return back to Life again; this is the Truth of Life and that indeed again is the Truth of Life!]

Stanza Twenty Two further continued

King Dhritataashtra further addressed Mahatma Sanatsujaateeya as follows: As in that manner be stated of Mrityu bhaya as of the everlasting concern of human existence , some had been seeking to dharmaacharana no doubt so that either with that dharma be defeated by the sinfulness or the sinfulness be defeated by dharma. When one might state that ‗karma‘ would yield ‗jeevana sukha‘ while ‗dharma‘ for ‗paraloka sukha‘; ‗is that so!‘ Vedaas- Smritis-and Sadaachaara‘ be all stated as of Dharma Swarupa Lakshitaas while some vidwans had annotated further as of ‗‘ or Prosperity too . Thus as per Shastraas the dharmaanukula kaaryaas be denoted as per ‗loka yatraanirvahana‘ and thus maharshis had defined likewise and thus the ‗dharma maryaada‘ was established. Be that what might be, the explanation further was that dharma paalana was meant for iha loka-paralokaananda while paapa pravritti be of duhkla rupa phalita. While Paapaachari manushyaas faced by ‗aapatti kaala kashtaas‘ be experienced and would not be able to justify. On the other hand the ‗shouchaachaara dharmaacharis‘ would then be able to

77 realize the ‗yadaardha swarupa‘ of dharma and hence the ever appropriate Vedic Statement of ‗ Dharmo Rakshati Rakshitah‘ or those who would protect dharma be indeed shielded for ever.

Stanza Twenty Three

Tasmin sthitivaabyubhayam hi nityam jnaanena vidvaan pratihanti siddhham, athaanyathaa punyamupaiti deho tathaagatam paapamupaiti siddhham/

Jnaana heena vyaktis be able to merely able to realize as to what be the dharma and what be not but ultimately they end in disasters. But vidvanpurushaas having so realized the dharma-adharma karma samprapta too be in the jnaanaagni dagnidhagdhaas . Thus having realised the thin edge of both karma- jnaana bhaava would still seek to practise the dharmacharana practically and thus just as of kamalapatra the jala samparka , the satkarma janita karma jnaana be unaffected by the jnaanaagni . Thus the jeevanmukta purushaas could open up the hridaya grandhi or in other words be the samasta jneya vastu vishayak sandeha nivritti praaptaas. Karma is two folded: Sakaama karma or performance of a deed with a positive desire while ‗Vikarma‘ is an avoidable evil oriented doing. The third category is of the superior quality viz. Nishkaama karma which is stated to be neither of ‗kartrutva‘- or ‗bhoktruta‘ nature or inother words of as a vidhi karma or as dutybound deed or alternatively a desire- intended deed. The katrtutava karma is a positive duty but the bhoktrutva is negative ended. Now only a person who is aware of kartrutva- sakaama, vikaama karmas is known as a ‗Buddhimaan‘ of above average intellect who knows to observe equanimity in a society of mixed mentalities and is distinguished as a yogi who indeed is aware of and keeps a distance from those of bodily materialism rather than of moralistic ( much less of spiritualistic) nature. Thus form only such deeds as are approved by one‘s conscience. Whosoever performs desireless tasks then that is stated by Panditas that those are subjected to the flames of jnaana or awakenness. Any karma has two kinds of reaches, one is of ‗baahya and antarangika‘ or external and internal impacts.Both these influences are temporary like consumption of food is temporary yet repetitive appetites. And hence the repetitive births and deaths. Such awareness is taught by the jnaana of the need for restraint of the quickening of internal urges till the very end. Once a human being is able to be self contented without resorting to external influences and performs the daily duties sincerely without aspiring ‗karma phala‘ as by a self less person with restraint is stated as having immunity from ‗punya paapaas‘ then the balance of mind as that of a ‗sthitha pragjna‘ in one‘s step forward! Be it due to ‗Daivaanugraha‘ or of the blessings of Almighty or due to ‗Praarabdha karma‘ or the fruit of stored and erstwhile deeds, if only a person is equnimous to heat and cold and carries futher with selfless ‗karmaacharana‘ dutifully then that person is taken care of by the Supreme only. Non interference with extraneous negativity with egoistic leanings but with a balanced ‗kartavya drishti‘ or of duty mindedness only with self sacrifice nature, the imperfections of one‘s actions if any are melted away like of ice blocks burnt off by the severity of Sun God!

Again there be the analogy of those stealthy minded adharmabuddhis would seek to paradhanaapaharana be subjected to extreme duhkha bhogatva as of sooner or later.Those of ‗pavitra buddhi‘ with the least of impure ‗manastatva‘ could fearlessly be able to stand erect at the King‘s threshold since his antaraatma be rid of ‗duraachaara pravritti‘. Truthfulness is of the Essence of Life and there be nothing therebeyond. Satya vachana is the shubha karma and Satya is the dharmaadhaara and Any Thing and Every Thing is of Satyaashraya ratishtha. Krura swabhaava paapis who would seek to swear by the ‗Satya Shapadha‘ be in the ultimate analysis be doomed as that indeed by the Sanaatana Dharma. Some of the balavaans under

78 the garb of dharma seek refuge yet sooner than later be discoverd of the ‗agjnaana and adharma pavriti‘ Truthfulness is ‗ par excellence! Truth alone is paramount! Truthfulness is bliss. Having accomplished Truthfulness none would ever slip down. Persons who attain it are named as ‗Sat‘ or persons who reach the pinnacle and they indeed are of Satyam or Truthfulness!

There are two distinct ways and means to the awakening of Jnaana and both are the bridges as cemented and well paved by faith and determination ; one is by way of guidance of a guru and another is ‗Atmasaakshaatkaara‘ or Self Realisation even without the external aid. The latter is the result of direct Supreme Message while the former by the guidance of a Preceptor is far more ptacticable.In either way the definitive prerequisites of Jnaana prapti are utmost faith, control of karma- jnaanndriyas and most certainly of the or restaint of horse like mind. In other words, negation of foivolous nature of materialism, and presence of unreseved faith in the positiveness of a guide or of one‘s own self- consciousness, both based on veda-shastra knowledge, without nagging doubtfulless as compared to doubt clearances as smacked of tamasika nature are among the essential prerequisites of Parama Jnaana. Whosoever with the guidance of enlightenment of jnaana is able to severe the doubtful mentality with the assistance of ‗nishkaama karmas‘ or deeds without desires and objectives could perform their dutiful actions and observe ‗atma nishtha‘, then the end results of their actions is purely incidental only!

Stanza Twenty Four

Gatvobhayam karmanaa bhujyatesthiram shubhasya paapasya sa chaapi karmanaa, dharmena paapam pranudateeha vidvaan dharmo vileeyaaniti tasya viddhi/

It is stated genarally stated that the manushyaas as per their karma phala having reached swarga loka and its bhoga bhagyaas and return to martya loka back. Karma sambhadhi viniyoga maanavaas be totally engaged in karmaanushthaana for Parameshvaranimittha nodoubt but having crossed that stage, the Jnaanis far beyond that barrier then the process of Enlightenmant be ushered in as Brihadaaranyaka Upanishad stated as follows:

[ Vishleshana vide Brihadaranyaka Upanishad Ajatashatru-Baalaki Gargya ‗samvada‘: step by step analysis of Brahman ; Brahma Vidya; stages of Awakenness-Dream -Death

II.i.1) Om/ Drupta-baalaakir haanuuchano gargyaa asha, sa hovaacha ajaata shatrum kaashyam, Brahmate bravaaneeti, sa hovaacha ajaatashatruh, sahasram etashyaam vachi dadmah janako janaka iti vai janaa dhaavanteeti/ (King of Kashi named Ajatashatru narrrated the instance of a Brahmana named Dripta Baalaaki of Gargi Vamsha with half baked knowledge of Brahma Vidya who passed off as a ‗Pandit‘ and an Orator; in response to an announcement that whosoever impressed the King with his or her knowledge would receive a prize of thousand cows and several voices extolled the King‘s large heart to have made such an annoucement and praised the King saying Janaka, oh Janaka!) II.i.2) Sa hovaaha Gargyah, ya evaasaavaaditye purushah, etamevaaham Brahmopaasa iti, sa hovaacha Ajatashatruh; maa maitasmin samvadikshitaah, atishthaah sarveshaam bhutaanaam murdhaa raajeti vaa aham eta mupaasha iti, sa ya etam upaaste,atishthaah sarveshaam bhutaanaamurdhaa raaja bhavati/ ( Gargya propounded his theory as follows:The person who always worshipped Brahman as Surya would indeed have meditated on Brahman himself! The King noticed that the Gargi vamshi was too much of Self Opinion and ego and hence he cut short Gargeya saying: Let us not discuss much about Brahman, oh Brahmana! I pray to Brahman as the King of all Kings and as the Supreme King! Those who meditate in

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Brahman as Surya would bless them to outshine them and thier sons to become Kings too like himself!) II.i.3) Sa hovaacha Gargyah:ya evaasau Chandre Purushah, etam evaaham brahmopaasa iti/ Sa hovaacha Ajaatashatruh, maa maitasmin samvadishthaah, Bruhan paandarvaasaah Somo raajeti vaa ahametamupaasa iti; sa ya yetameva upaaste ahar ahar ha sutah prasuto bhavati naasyaannam ksheeyate/ (So said Gargya: I meditate Brahman as being beyond Chandra! The King asked Gargi not to talk of him as he is devoted to that unique white- robed and resplendent Soma Deva as an integrity of Brahma and thus as he meditates Soma, so that there is always plenty of food available to one and all in his Kingdom!) II.ii.4) Sa hovaacha Gargyah:Ya evaasau vidyuti purushah, etamevaaham Brahmopaasam iti/ Sa hovacha Aatashatruh, maa maitasmin samvaadishtaaha, tejasveeti vaa aham etam upaasa iti/ sa ya etam evam upaaste, tejasvee ha bavati, tejaswini haasya prajaa bhavati/ Baalaaki Gargya argued further that he in fact meditated Brahman beyond the Deva of Vidyut or Lightning when Ajatashatru replied that he always respects and prays to that God of Lightning as an integral part of Brahman too, the God of Lightning blessed him and that of his progeny would become healthy and bright) II.ii.5) Sa hovaacha Gargyaah: ya evaayam akaashe purushaah, etam evaaham Brahmopaasa iti; sa hovaacha Ajaata shatruh, maa maitasmin samvaadishtah, purnam apravartiiti vaa aham etam upaasa iti, sa ya etam evam upaaste, puryate prajaayaa pashubhihi naashyasmaal lokaat prajodvartate/ Brahmana Gargya further argued with the King that he meditated to Brahman as being beyond Akasha Purusha Deva; then Ajatashatru replied that the Lord of Sky or Akasha Deva as an ‗Amsha‘ of Brahman is always extolled and revered by the King and thus the Lord of Ether has always been kind to him to bless his kingdom with excellent off spring and cattle with longevity always) II.ii.6) Sa hovaacha Gargyaha, ya evaayam vaayau purushah, etam evaaham Brahmopaasa iti, Indro Vaikunthoparaajitaa seneti vaa aham etam upaasa iti,sa ya etamevam upaaste, Jishnurhaaparaajishnur bhavati anyatastya-jayi/ (Gargya stated that he always meditated to Brahman far above than that of Vayudeva but the King replied not to mention of Vayu Deva as an aspect of Brahman since the latter had always ensured victory to his army against his Kingdom‘ toughest enemies and saved his honour always!) II.ii.7) Sa hovaacha Gargyah ya evaayam agnou purushah, etam evaaham Brahmopaasa iti/ Sa hovaacha Ajatashatruh, maamaitasmin samvaadishthah, Vishaasahiriti vaa aham etam upaasha iti,sa ya etam evam upaste, Vishaasahir ha bhavati, vishaasahir haasya prajaa bhavati/ (Gargya further argued with the King that even as a person deeply burnt right in Agni, he would still prefer meditating Brahman as the latter was far above Agni Deva; but the King firmly said that he would indeed meditate Agni in Brahman as Agni restrains himself from hasty acts and one indeed has to withhold from rash actions as also trains one‘s offspring to hold back from speedy and thoughtless acts!) II.ii.8) Sa hovaacha Gargyaah, ya evaayam apsu purushah, etam evaaham Brahmo-paasa iti, sa hovaacha Ajatashatru, maamaitasminsamvaadishthaah, pratirupaa iti vaaaham etaam upaasa iti, sa ya etam evam upaaste, pratirupam haivaanam upagacchati, naapritirupam, atho pratirupo-smaajjayaate/ ( As Gargya still persisted saying that even when a person would be drowning in deep waters, he would still like to continue to pray only to Brahman and not Jala Deva, then the King‘s reply was not to underestimate the significance of Jala Deva who was Brahman indeed and the God of Water was certainly worthy of prayers which should certainly save him and others along with him) II.ii.9) Sa hovaacha Gargyah, ya evaayam aadarshe purushaha etam evaaham bramopaasa iti/ Sa hovaacha Ajatashatruh, maa maitasmin samvadishthah, Rochishnur haasyaa prajaa bhavati, atho yaih samnigacchati,sarvaams taan atirochate/ (Having exhausted various possibilities of alternative Swarupas like Surya, Chandra, Vidyut or Lightning, Sky, Vayu, Agni and Water, the proud Brahmana Gargya has been more or less restrained in his arguments about their supremacy in place of Brahman, King Ajatashatru made Gargya realised that his so called knowledge of what Brahman is at the

80 most peripheral and not intense enough; Gargya has however not yet reconciled and still continued his arguments! He then furthered his skin deep and showy knowledge of Brahma Vidya further: he stated further that in this mirror if Brahman were seen, he would then like to worship the reflection and Ajatashatru replied : Brahmana! This reflection of Brahman the Purusha is indeed a Rochishnu or the stunningly brilliant and is most worthy of worship and intense meditation!) II.i.10) Sa hovaacha Gargyah, ya evaayam yanta paschaacchabdo noodeti etamevaaham brahmopaasa iti, sa ho vacha Ajatashatruh: maa maitasmin samvaadishthaah, asur iti vaa ahametamupaasa iti, sa ya etamevamupaste sarvam haivasmi -llloka aayureti, nainam puraa kaalaat pramano jahaati/(Gargya said that the sound of the Brahman’s footsteps or His walk is what he would wish to meditate as Brahman himself. The King gave the reply: ‗Don‘t you under estimate that sound, Brahmana Gargeya! That sound of Brahman‘s footsteps are indeed like the full life time of person in this world and as such highly worthy of adoring and worshipping as one‘s life does not depart till its complete term is concluded as measured by one‘s ‗Karma phala‘ or past account of pluses and minuses!) II.i.11) Sa hovaacha Gargyah, ya evayam dishu Purusha etamevaaham Brahmopaasa iti; sa hovaachaajaatashatruh, maa maitasmin samvidashthaah, dwiteeyonapaga iti vaa ahametamupaasa iti sa ya etamevamupaaste dwiteeyavaan ha bhavati naasmaad ganashcchidyate/ (Gargya stated that it was in this specific direction and area that he cogitated and therefore would desire to concentrate his meditation there; the King replied to Brahmana: Please do not specify that matter again Brahmana, as that very direction and area is worthy of concentrating one‘s thoughts as ‗dwiteeya and anapagarupa‘ or the duplicate, distinct and most distinguished area indeed! Whoso ever worships that unique Place ought to be esteemed as an exceptional human being and so would be his followers!) II.i.12) Sa hovaacha Gargyah, ya evaayam Chaayaamayah Purusha etamevaaham Brahmopaasa iti, sa hovaachaajaatashatruh, maa maitasmin samvadishthaah, mrityuriti vaa ahametamupaasa iti; sa ya etamevamuopaaste sarvamhaivaasminlloka aayureti, naivam puraa kaalaan mrityuraagacchati/ (Gargya Brahmana told the King that this Purusha who identified with his shadow and desired to worship it as the original himself. The King replied that the Chaaya Purusha is for sure precious and admirably commendable as the original Brahman himself and as such would like to worship as of Mrityu Swarupa or of the very Formof Death so that one does not have to face ‗Akaala Mrityu‘ or premature death so that his full term of life is served. In other words, the Chaaya Purusha should bless his Soul not to subject him or harass him to suffer diseases or prolonged illness and ensure a peaceful death!) II.i.13) Sa hovaacha Gargyoya evayasmaatmani Purusha etamevaaham Brahmopaasa iti, sa hovaachaajaatashatruh, maa maitasmin samvadishthaah, Atmanveetivaa ahametamupaasa iti; sa ya etamevamupaasta Atmanvi ha bhavati,Atmanvanihaasya prajaa bhavati; sa ha tushnimaasa Gargyah/ ( Gargya said: This being who is in the Self is indeed Brahman and I worship him! Ajatashatru replied finally: Gargya Brahmana! indeed, this is what I have always been driving at and you have been following a complicated and highly circuitous route to Brahman . I meditate upon Him in myself who is Surya, Chandra, Lightning, Sky, Air, Fire, Water, reflection of Purusha, his shadow, the sound of his foot steps, the direction of the appearance of the shadow, the specific area of his appearance, and indeed the Inner Self or the Antaratma itself! It is the Self which is Prajapati, Buddhi or Thinking Capacityand Hridaya or Consciousness. As King Ajatashatru analysed and established this Absolute Truth most logically, the Brahmana felt speechless and ashamed of his basic ignorance and bravado!) II.i.14) Sa hovaachaajaatashatruh etavannviti, etaavaddheeti, naitaavataaviditam bhavati, sa hovaacha Gargya upa twaahaaneeti/( Thus King Ajaatashatru said: Brahmana! Is this explanation enough or not! Are you satisfied! Is not this what Brahma Vidya all about! Then Brahmana Gargeya felt humbled and mumbled to merely say: Sir, kindly accept me as your student!) II.i.15) Sa hovaachaajaatashatruh, pratilomam

81 chaitadyad Braahmanaah Kshatriyam upeyaat Brahmame vakshyateeti,vyevatwaa jnaanapavishyaah Kshatriyam upeyaat, Brahmame vakshyateeti, vyevatwaa jnapayishyaameeti; tam paanaavaadaa yottha - asthau, tou ha Purusham suptam aajagmaatuh, tam etair naamabhir aamantrayaam chakre, bruhan paandara-vaasah soma raajanniti, sa nottasthou;tam paaninaa pesham bodhayaamchakaara, sa hottasthou/ ( Ajaatashatru said: Indeed the usual practice would be that Kshatriyas should approach Brahmanas to teach Brahma Jnaana but this is quite contrary to this practice! However, let me explain to you. Then then the King took the Brahmana by his hand to rise up and explained: say, two persons approached a person who was fast asleep and tried to wake him up; they addressed the person and said: ‗Sir, you are the Great Soma Deva with white robes of silk!‘ There was no response and the man continued to sleep. Then he was shaken up by hand and then he recovered to consciousness from deep sleep. Indeed the Self knows nothhing in that stage of slumber and apparently he was in the position of inactive conscousness!)II.i.16) Sa hovaacha Ajatashatruh, yatraisha etat suptobhuut, ya esha vigjnaanamayah Purushah, kvaisha tadaabhutkuta etad aagaad iti/ Tadyu ha na mene Gargyah/ (Ajaatashatru asked Gargya as to whether this Vigyana Purusha was sleeping or what and from where he has arrived; Gargya, can you guess! [The implicit reply should be that once the sleeping person was the Vigyana Purusha himself ; his internal consciousness once woken up, his mental alertness got woken up too; in other words his knowledge of the Self through the medium of his mind was alerted]; as to the next question that from where had he come from, the explanation would follow) II.i.17) Sa hovaacha ajaatashatruh, yatraisha etat suptobhuut esha vignjnaanamayah Purushaa, tad eshaam praanaanaam vigjnaanaanena vigjnaanam aadyaayaa eshontarahridaya aakaashah tasmin chete, taani yadaa gruhnaati attha haitat Purushaha svapiti naama/ Tad graheeta eva praano bhavati, grihitaa vaak, griheetam chakshuh, griheetam shrotram, grihitam manah/ (King Ajaatashatru explained that as the Person under reference who was fast asleep and since fully since conscious by now, his body would have then absorbed the functions of the sensory organs through its awakenness or consciousness, for instance as his heart got absorbed in Akasha or the Sky that is the Supreme Self! That specific phase is called ‗Swapiti‘ or Semi Consciousness. Then his nose the organ of smell and more importatly the medium of breathing is absorbed into Praana or the Vital Force, and similarly the eyes into vision, ears into hearing, tongue into Speech, heart into Space and mind into the Self Conciousness!In other words, all the limbs of the body during the stage of deep sleep rested and got integrated with the respective parent manifestations) II.i.18) Sa yadraitaya swapnaayaacharati, te haasya lokaah; tadyuteva maharajo bhavati; utaiva maha brahmanah, utevocchaavacham nigacchati; sa yathaa Maha Raajo, jaanapadaan grihitwaa sve janapade yathaa kaamam parivartet, evamevaisha etat praanaan griheetwaa swe shareere yathaa kaamam parivartate/ ( As the Self was passing through the phase of the dream state, then he feels on top of the world like an emperor sometimes and like an ideal and virtuous Brahmana as though he was a spotless and ideal human being and carrying all his Subjects or Followers freely without resistances and hindrances just as all his limbs and senses are under his full control! In this ideal stage, his thoughts are unchallenged, his body parts obey fully, senses are perfect) II.i.19) Atha yadaa sushupto bhavati, yadaa nakasyachana Veda, hitaa naama naadyo dwa saptitih sahasraani hridayaat puritatam abhipratyaish - thante, taabhih pratyavashrapya pureetati shete; sa yaa kumaaro vaa Mahaaraajo vaa maha brahmano vaatigneemaanadasya gatvaa shayeeta, etamevaisha yatachhete/ ( When in deep sleep known as the state of ‗samprasaada‘, a person experiences perfect purity of mind and either a specific consciousness or of none; then in that state, the nervous system of the body comprising as many as 72000 nerves named ‗hitaa‘ might get activised. These are the metabolic effects of the intake of the food and drink into a human body and these extend from the heart to the pericardium- a fibrous sac-like membrane surrounding

82 the heart connected to the main blood vessels extended from top to bottom of the body ie brain to feet. Thus the Self is conditioned by its reflexes emanating from its intellectual inputs. The dormant impulses come to the fore during the deep sleep. These impulses tend to reflect on the thought process screen of the person in the deep sleep; the thoughts might flash tendencies of a baby, a youth, adult, aged person, a King or a Brahmana! The tendencies might create religious fervour, fright, pride, extreme sorrow, happiness or helplessness! ) II.i.20) Sa yathornanaabhis tantunoccharet, yathaagneh kshudraa visphulingaa vyuccharanti, evam evaasmaad aatmanah sarve praanah, sarvey lokaah, sarve Devaah, sarvaani bhutaani vyuccharanti:tasyopanishat, satyasya satyam iti praanaah vai satyam, tesham esha satyam/ (Individual Selves having similar body parts manifest specific characteristics typical of their own; this is indeeed so with all the Beings in creation, more so of humans. This is on the analogy of a spider weaving threads of similar nature or fire creating tiny sparks flickering all around. In the same mannner human organs like tongue emanating sound and speech, hand and feet resulting in actions, skin creating odour, heart asking for breathing and mind deriving thoughts and so on. All the Devas preside over organs and worlds. Various other Beings ranging from a blade of grass upto Hiranyagargha manifest their own characteriristics. Likewise all Individual Selves in existence are akin to Brahman and truly Upanishads are the hidden meaning of existence revealing just this Basic Truth that the Individual Self is the Supreme Self Itself!! Upanishads are thus the capacity to bring near to this Truth that Praana couched in a live body is the Self that is the Supreme Self and indeed THAT IS THE TRUTH!)

[Too much of simplification of the basic Truism of ‗Aham Brahmaasmi‘might not have the desired impact and thus in this Brahmana, a step by step narration of the Brahmana Gargya and the King Ajatashatru has been resorted to in this outstanding Upanishad. The methodical depiction of the Brahmana‘s desire to worship some of the significant manifestations of what Brahman is all about as in the case of Surya, Chandra, Agni, Sky,Vaayu and so on culminating into the Self as indeed the Supreme Brahman, brings out the impact in a profound and convincing manner to the readers. Indeed the ‗Antaratma‘ is but a reflection of ‗Paramatma‘ emphasising the axioms: ‘Esha sarva bhutaanataratma’ and ‗Ekamevaadwiteem’ or the Supreme is the ‗Self Conciousness‘ and ‗Singularity is manifested in Plurality‘. Thus precisely the Upanishads in general are the media of analysing the concealed, unknown, unseen and unfelt mirror image of Brahman! Thus Brahmai Vedam is Atmai Vedam!]

Thus karmavashaat a person post the human existence might enjoy the fruits of swarga loka and be back to martyaloka, while jnaani purushaas having realiased the futility of existence would aspire for such vishuddha karmas aiming a punarjanma raahitya and seek to absorb the Undefinable. Yeshaam hi dharme cha visparthaa na tadvigjnaana saashanam, Yesham dharme cha visparthaa teshaam tajjaana saadhanam/ Janaani Purushaa‘ s of vashya maana lakshana siddhaas and karma vishayaka viniyoga jnaataas, Paramekshara‘s be of parameshvra- prati samamarpana bhaava karmaaboshthaan bhaava

[ Vishleshana vide Brihadaaranyaka Upanishad on Yagjnyavalkya-Maitreyi ‗samvaada‘ detailing material resources vis-vis Brahman and Unity of Individual Selves with the Supreme

II.iv .1) Maitreyi, iti Yagjnyavalkyaah, udaasyan vaa arehamasmaatsyathaa naadasmi; hanta tenayaa Katyaayanyaantam karavaaneeti/ (Maharshi Yagjnyavalkya confided in Devi Maitereyi that he would renounce his life of a householder and take to renunciation which was a higher form of life and divide his properties and make settlements between her and his other wife Devi Katyayani!)II. iv.2) Sa hovaacha Maitreyi, yannu ma iyam bhagoh, sarvaa Prithvi vittena purnaa syaat, katham tenaamritaa shyaam iti;

83 hovaacha Yagjnyavalkyah yathaivopakaranavataam jeevitam, tathaivaa te jeevitam syad amritat- vasyatu naashati vitteneti/ ( As the Maharshi so proposed his intention, then Maitreya reacted to say that even if the entire Earth were filled up with money and material for me, would it ensure me Immortality by that opulence! Then the Maharshi naturally reacted in the negative and stressed the fact that immoratlity could indeed never to be a suitable alternative for the means for wealth.)II.iv.3) Sa hovaacbha Maitreyi, yenaaham naamritaa shyaam, kim aham tena karyaam, yadeva Bhagawan Veda tadeva me Bruuhiti/ (Maitreyi said that if that kind of wealth could not secure me immortality, what use that wealth be! ‗You tell me only that type of means which alone might secure it‘) II. iv.4) Sa ho vaacha Yagjnyavalkyah, priyaa batarenah sati priyam bhaashase, yehi, aassva, vyakhyaasyaami te, vyachakshaa - nasya tu me nididhaasasweti/ (Yagjnyavalkya replied to Matreyi endearingly to sit near him and meditate while he would explain) II.iv.5) Sa hovaacha, na vaa are patyuh kaamaaya patih priyo bhavati, aatmanastu kaamaayaaya patihpriyo bhavati, na vaa are jaayaayai kaamaaya jaayaapriyaa bhavati/ Na vaa are putraanaam kaamaaya putraah priyaa bhavanti, atmanastu kaamaaya putraah priyaa bhavanti, na vaa are vittasya kaamaaya vittam priyam bhavati, atmanastu kaamaaya vittam priyam bhavati, na vaa are Brahmaanah kaamaaya Brahma priyam bhavati, atmanastu kaamaaya Brahma priyam bhavati,na vaa are kshatrasya kaamaaya kshatram priya bhavati, atmanastu kaamaaya, kshatram priyam bhavati, navaa are lokaanaam kaamaaya lokaah priyaa bhavanti, atmanastu kaamaaya lokaah priyaa bhavanti, na vaa are Devaanaam kamaaya Devaah priyaa bhavanti, atmanastu kaaaaya Devaah priyaa bhavanti, na vaa are bhutaanaam kaamaaya bhutaani priyanaati bhavanti, atmanastu kaamaaya bhutaani priyani bhavanti, na vaa are sarvasya kaamaaya sarvam priyam bhavati, atmanastu kaamaaya sarvam priyam bhavati/ Atmaa vaa are drushtavyah shrotavyo mantavyo nidhidhaanaa sitavyo Maitreyi, Atmano vaa are darshanena matyaa vigjnaanenedam sarvam viditam/ ( The Maharshi explained that either a husband or wife loved either of them, it was merely for their one selves; similarly one loved his or her children, it was only for their own sake; wealth was loved by any body it was again for their own selves; similarly, a Brahmana, or a Kshatriya, or the worlds, Devas, other Beings, and so on; therefore what was of utmost importance was to realise the Self, indeed one‘s own Self that was to be heard of, reflected upon, and meditate to. In other words, when Maitreyi asked the Maharshi whether all the wealth in the Universe would be able to secure immortality, the reply positively yet logically would be whether she would be prepared to discard every thing including life partners, off spring, varnas like one is a Brahmana or a Kshatriya, wealth of course, or attachment to co-beings, or the desire for this Loka or another like Swarga, Satya Loka, and so on, even atachment to specific Devas, and so on by merely concentrating about the Absolute Truth and Truth alone called ‗Sat-Nyasa‘ which literally meant Sanyasa or Renunciation! And that Truth was within One Self; it was that the Self alone was to be heard of, reflected upon and meditated to! That that alone was the quest for Immorality!) II.iv.6) Brahmatam paraadaadyon atmano Brahma Veda, Kshatram tam paraadaadyonyatraatmano Devaanveda, Bhutaani Paraadyon yatra atmano bhutaani veda, sarvam tam paraadaadyonyatraatmanah sarvamVeda; idam Brahma, idam Kshatram, ime lokaah, ime Devaah,imaani Bhutaani, idam sarvam yadayamaatmaa/ ( Brahmanas tend to discard any thing that they have conviction of what all should be according to their Inner Self; similarly Kshatriyas too reject any thing unconventional and and unconvinced to their Antaraatma or Conscience. Any where among the worlds, be it Devas, all other Beings would only follow the dictates on one‘s own Inner Self. Indeed this is precisely why one gets convinced that any thought, impulse, action and everything and any thing has to get the acceptance of the Self and hence that everything is the Self!) II.iv.7) Sa yathaa dundubher hanyamaanasya na baahyaan shabdaan shaknuyaad grahanaaya, dundubhestu grahanena dundubhyaaghaatasya vaa shabdo graheetah/( While indeed one might not be

84 able to distinguish different kinds of notes of the drum sound, yet it isvery easy to realise that a drum is beaten or that matter the typical sound of a drum coud be recognised and heard even from a distance of hearing. That is how one could infer or conclude owing to one‘s own normal and basic intelligence or what is routinely called as common sense!) II.iv.8) Sa yathaa shankasya dhyaayamaanasya na baahyaanshabdaan shankhuyaad grahanaaya, shankhasya tu grahenaan shankhadhmasyavaa shabdo griheetaah/ ( Even as a conchshell is blown, one may not be able to identify the specific notes but for sure one hears from a reasonable distance that a conchshell is being blown!) II.iv.9) Sa yathaa veenaayai vaadyamaanaayai na baahyaan shabdaan shaknuyaad grahanaaya, vinaayai tu grahanena veenaa vaandasya vaa shabdo grahitaa/ (Even as one might not identify the particular nuances of notes of a Veena the stringed musical instrument, but the general awareness that a veena is being played is certainly heard; this is to prove the pure intelligence of any normal human beings with genetic material. Such other examples could be cited.) II.iv.10) Sa yadhaara edhaagner abhyaahitaat prathaag dhumaa vimshcha - ranti, evam vaa aresya mahato bhutasya nishvasitam etad Rigvedo Yajurvedah Saamavedothar – vaangarisa itihaasah puraanam vidyaa upanishadaa shlokah sutraani anuvyaakhyaanaani vyaakhyaa – naani asyaivaitaani nihshvasitaani/ ( At the time of Srishti and Vidya or knowledge had not originated yet and only Pure Intelligence prevailed, then only Agni in its basic form was recognised but not the sparks, embers, flames and smoke was not; similarly this Universe was not differentiated in varied forms and nomenclatures or names. Like wise oh Maitreyi! Knowledge did not get diversified like Vedas viz. Rig Veda, Yajur Veda, Saama Veda, Atharvaangarisa, Shad Vedangas, Itihasa-Purana-Upanishads, Vidyas of different nature like geography, history, mythology, Art Forms, Shlokas, vyakhyanas, explanations and so on. Indeed, they are all like Praana, or the Breathing of the Self, the Basic Reality and the Paramatma or the Supreme Self!) II.iv.11) Sa yathaa sarvaasaam aapaam samudra ekaayanam, evam sarveshaam sparshaanaam tvageyanam, evam sarveshaam gandhaanaam naasike ekaayanam,evam sarveshaam rasaanaam jihvoukaayanam,evam sarveshaam rupaayhanam chakshurekaayanam, evam sarveshaam shabdaanaam shrotramekaayanam, evam sarveshaam sankalpenaam mana ekaayanam, evam sarveshaam vidyaanaam hridayamekaayanam, evam sarveshaam karmanaam hastaavekaanam, evam sarveshaamaanandaanaam upaasya ekaayanam, evam sarveshaam visarganaanaam paayureaayanam, evam sarveshaandhwsanaam paadavekaayanam, edvam sarveshaam Vedaanam vaagemkaayhanam/( While Brahman or the Supreme Self is the originator of Pure Intelligence, the ramifications of that knowledge have been described in the earlier stanza. Now as Brahman created the manifestations of that Knowledge, he also determined other manifestations as also their goals that are ephemeral too and are subject to dissolution ; for instance ocean is the goal of all kinds of water; the skin is the goal of touch, the nostrils are the goals of odours, the tongue of all savours, eyes of all colours, ears of sounds, mind of all types of thoughts, intellect the goal of varied knowledge, hands for works or action, organ of generation for enjoyment and relief; anus for excretions, feet too for walk or mobility in general, and the organ of Speech viz. the tongue for good and bad sounds ranging from Vedas to the mundane expressions. Indeed, dissolution in any case is natural just as the termination of ignorance while Brahman or the Supreme Self is the only Reality and the Ultimate Truth! ) II.iv.12) Sa yathaa saindhava khilya udake praasta udakamevaanuvileeyet, na haasyedgrahanaayeva syaat, yato yatastatwaadadeeta klavanameva, evam vaa ara idam mahadbhutamanantamapaaram vigjnaana ghana eva/ etebhyo bhutebhyah samuthaaya tanyenvaan vinashyati na pretya sangjnnsteetyare braveemeeti hovaacha Yagjnyavalkyah/ (Maharshi Yagjnavalkya explained to his wife Maitreyi that the great Reality called the Supreme Self is not a separate entity due to your own ignorance and due to your identity of your body organs and their functions subject to hunger and thirst being basically mortal. That is why a Being feels

85 exposed to dangers of death and hence the risks and fear of existence, not knowing that the Being only changes forms, names, characteristics and atributes but remains the Self which indeed is the Supreme and the Absolute Reality only always! The Maharshi cites the illustration of a lump of salt dropped dissolves and thus difficult to retain its original nature and that precisely is the cause of non identification. One tends therefore that as and when the original Reality changes its form, name, features, fears of existence, anxiety of retaining the so called Self, etc. then the woods are confused as the forests or the Midhya or the Make Believe prevails and blocks the view of the Satya or the Truth!) II.iv.13) Sa ho vaacha Maitreyi, Atraiva maa Bhagavan amuumuhat, na abhidheeyate, na pretya samgjnaasteeti; sa ho vaacha na vaa areham moham brakeemi, alam vaa ara idam vigjnaanaaya/ Devi Maitrei got utterly confused and so expressed to her husband as her understanding had all along been mentally fixed to that Bhagavan as the object of veneration and that she was the one to venerate to him on the basis of Dualism of him and by myself! But the Maharshi talked of Oneness and of Unity in Diversity! The Maharshi coolly replied to re- emphasise and corrected her understanding that the same entity was possessing varying attributes. He further explained that the Self was superimposed by ignorance like a burning wood was covered by ash!Pure Intelligence which indeed is the Self appeared variegated by modifications of name, organs and their attributes, and of the falsity of decay and destruction! On the other hand, the Self is indestructible, paramount, endless and infinite Reality!) II.iv.14) Yatra hi dwatamiva bhavati taditara itaram jighrati, taditara itaram pashyati, taditara itaram shrunoti, taditara itaram abhivadati, taditara itaram manute, taditara itaram vigjnaanaateeti;yatra vaa asya sarvamaatmaivaabhuttatkena kam manveeta, tatkena kam shrunuyaat, tatkena kamabhikvadet, tatkena kam manaveet, tatkena kam vijaaneeyaat!Vigjnataaramare kena vigjnaaneeyaaditi/ ( Due to the actual existence of duality, nay the multiplicity, due to ignorance, smell is different, vision is different, the capacity of hearing varies, speech sounds diverse, the pattern of thinking or mindset is varied, and the faculty of the understanding is highly dissimilar too. But when the veil of ignorance is removed and since the Absolute Self which is neither dual nor multiple, every thing falls in place and one starts its attributes to hear, see, smell, touch, taste, feel, think and react precisely the same in unmistakable and distinctive uniformity! Therefore Maitreyi, one has to clearly understand as to who is the Singer, then the song is indeed just the same! The Self is thus the Supreme in that blueprint, be it vision, or hearing, or feeling, or thinking or whatever! ‗Vignaataaramare kena vigjnaneeyaaditi‘or through what instrument should one know That Knower? ]

Thus Jnaani purushaas of vakshyamaana lakshana yuktaas nodoubt be the karma vishayaka jnaataas like yagjna-daana-shama damaadi lakshana sampannas, tadanantara katrukta yukta jnaani purushaas seek to the higher level of nivritthi yukta maargaanusarana yuktaas seek to jnaana.

Stanza Twenty Five

Yeshaam dharmeshu vispurdhaa bale balavataamiva, te braahmanaa utah pretya swargam yaanti prakaashitam/

Indeed in such a turnaround situation the half baked ‗aparipakvya buddhi sampannaas‘ appear to have be covered have the mid portion of the ladder of by praritthi kaaryaas and feel tempted by the swarga sukhas rather than the nivritthi karyaachanana . This is on the analogy of vishaya lolatva pranis even of brahmanaas would be tempted to swarga sukhas especially of the company of the age less Apsarasaas like Urvashi- Ghritachi - Menaka - Rambha - Purvachitti -Swayamprabha- Misrakeshi- Dandagauri - Varuthini - Chitrasena and Chitralekha and such by thousands, possessed of eyes like lotus leaves, who

86 were enticing the hearts of persons practising rigid austerities, danced there with slim waists and fair large hips, performing various evolutions, shaking their deep bosoms, and casting their glances around, and exhibiting other attractive attitudes capable of stealing the hearts and resolved their minds of the austere brahmanaas. Indeed the vidvan purushaas and karma yogis be deep into the yagjnaadirupa- ishti kaayaas merely aiming at swarga sukhas by the post life existence from the shackles of human life even a while anyway. Sacrifice, austerity, charity, tirtha yatras, worship to Devas are no doubt supplementary virtues for relieving miseries in the current and future births, yet do not assure without higher Knowledge of Brahma.As one remains in the tight jacket of ignorance believing in self deception that what ever was done by them is just right and continue to get bogged down in Rites and Sacrifices, little realising that such acts of self purification are only one but certainly not the high path to Brahmatva and Final Liberation; do no doubt they might achieve lower goals of higher lokas but certainly return to the Eternal Cycle of Life after the fruits of the higher lokas are enjoyed and exhausted as derived from the erstwhile Karmas. Indeed while existing in the midst of ignorance and darkness, the majority of persons assume that they are the intelligent and enlightened and move fast round and round following curved and twisted means of existence not realising the means of attaining a long term perspective, the one with no discrimination blunders into pitfalls by being fooled by the lure of the lucre and confusing the woods for a huge forest! Persisting in the midst of ignorance , the yet immature and unenlightened show off their self praise and even genuinely self decieve that they have hit the target of Salvation. Such persons as steeped deep in ‗Karmaacharana‘or practice of apparent virtues but yet get encircled in the strings of attachments and desires and get deprived of the Reality till the final exhaustion of Karma Phala which alone would qualify for Brahmatva! Being saturated by Sacrifces and Rituals as per the perfection of what Vedas and other Scriptures imply and impress and content themselves attaining temporary reliefs of what ever is destined by the balance of merits and demerits and as soon as the account of fruits is over and return back to the vortex of rebirths.

Mundakopanishad had amply clarified of above lost death existence : hence the two distinct approaches towards Brahma Vidya-the Paraa and Aparaa or Karma and Vairaagya Maarga

I.i.4-5) Tasmai sa hovaacha, dvai vidye veditavye iti ha sma yad Brahma vido vadanti Paraachaiva - aparaacha/ Tatparaa Rigvedo Yajurvedah Saamavedorvavedah Shikshaa Kalpo Vyhakaranam Niruktam Chhando Jyotishamiti, atha paraa ayaa tadaksharamadhigamyate/

( The ‗Para-jnaana‘ or the ‗Aihika Jnaana‘ of somewhat inferior approach to Brahma Vidya- in contrast to ‗Apara-Jnaana‘ or Amushmika Jnaana- is through acquisition of knowedge of Veda Vedangaas and the system of Rituals, Regulations and conventional set of Rules that the knowledge of Scriptures so prescribe. The other Superior approach of higher learning without resorting to karama kaanda is of Self Realisation through total Control of Panchendriyas viz. the Karmendriyas or the Action-oriented organs and Jnaanendriyas or the sensory organs and mainly of Mind in essence. The former route is detailed as the knowledge of Rik-Yajur-Saama-Atharva Vedas and the Shadvedangas of , Kalpa, , , Chhandas, Jyotisha. Indeed, adequate grounding of the so called ‗Paraa jnaana‘ of Veda- Vedangas, the code of Rituals and the ‗parijnaana‘ or the Karma Kanda enables and constitutes a solid step to the Higher or Superior ‗Aparaa Jnaana‘ to accomplish ‗Tadaksharam‘ or that Utimate.

Stanza Twenty Six

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Esham dharme na cha spardhaa teshaam tadgjnaana saadhanam, te brahmanaa ito muktaah swargam yanti trivishtamam/

Prakaamana Soma be the ‗anna‘ of Deva bhakshana yogya which indeed be the outcome of karma phala of ‗sadgunaachaara maanavaas‘ replete with The three divisions of Virtue are stated to be Sacrifices to Agnihotra, Study of Scriptures and Charity as per one‘s capacity. The prime most duty is the practice of Austerity comprising physical penances, ahimsa or non-killing, asteya or non stealing, frugality or non- ostentation, nigarva or modesty, and ‗satyaacharana‘ or practice of truthfulness. The second is the acquisition of knowledge or quest for sacred wisdom and Brahma Vidya or the Learning of Reality and Materialism, by staying in the house of the Teacher and the third is brahmacharya or celibacy by body and mental control and renunciation of the world . All these accomplish the way of Virtue..Further to those whose karma paripakvata be realised, the nishkaama karma paripurnata be the next step forward as the maha saadhana prapti maarga. Those vidvan brahmanaas with kaaryakaarana vimkuta bhaavaa be able to overcome the maaya shakti.Indeed the World around by Dharma Karyas of Sacrifices, Daana Dharmas, and such worldy situations and worship Maya by the Avidya route or alternatively take to the route of Vidya by the Spiritual way. in other words some persons of perverted thinking argue that this universe is a ‗Make Believe‘, that there is no Creator responsible to draw the contours of it and the creation takes place due to the union of male and female as no other third intervention is ever existent! By being self-convinced some petty minded ignoramus blatantly perform all devilish activities and tread the path of irrecoverable slide down! Indeed, such inhuman humans with not even a modicum of thinking power to distinguish the dark and bright situations, but do get attracted into the vortex of ever repeating births and deaths for ever!

Stanza Twenty Seven

Tasya samyak sanmaachaaramaahurveda vido janaah, nainam manyet bhuishtham braahmanaamyan - tatara janam/

Thus the manavas as having been saturated by the collective impact of the Trivishtapa. ‗Trivrishta vilakshanaas‘be of a) the tapatrayas- trigunaas- and - tri avasthaas of jagrat- swapna- shushptis- that seem to cover up their human nature and proclivities there of.

[ Explanation on the trivrishta vilakshanas of 1. Tapatras 2.Trigunas 3.Tri avasthaas

1. Tapatraya: ‗

Adhi Bhoudika or Ailments of Physical Nature; Adhyatmika or of Mental-Psychological Nature; and Adhi Daivika or of Natural Calamities like Earth quakes, floods, lightnings etc. beyond human control. In Vishnu Purana: Maharshi Parashara described about Tapatriayas or the Three Kinds of Difficulties that all human beings are subjected to as also the means of realising the Paramartha Swarupa. The Tapatriayas originate due to Adhyatmika, Aadhi Daavika and Adhi Bhoutika reasons. Adhyatmika based Tapaas are either due to ‗Shaaririka‘(physical) ailments or ‗Manasika‘ (psychological) imbalances. Shaaririka Tapaas include dieseases related to head, digestive, heart, breathing, vision, limbs, skin, fevers and so on; related are the various physiological problems of blood-urinary-pelvic nature. Manasika Tapaas are related to Kama, Krodha, Bhaya, Dwesha, lobha, Moha, Vishada, Shoka, Asuya, Apamana, Irshya, Matsara etc. Adhi Bhoutika Tapaas are due to the difficulties attributed to animals, birds,

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Pishachaas, Serpents, Rakshasaas and poisonous related creatures like scorpions. The troubles on account of Adhidaivika nature are due to cold, heat, air, rains, drought, water, earthquakes, cyclones and so on. Additionally, the troubles are related to birth, childhood, youth, old age, ignorance, Avidya, loneliness, smell, lack of resources, poverty, immaturity, inexperience, lack of opportunity, fear of death, death itself and multiple kinds of experiences of Naraka. Maharshi Parashara emphasized that there are problems of excessive of opulence, excellent health, excessive youth, and such other excesses and some times ignorance is bliss. More so there could be Tapaas due to discriminations of sex, age, social status, experience, opportunity, family background; origin of birth viz. religion, Varnashrama and age. Disappoint -ments in life, more specifically relating to money and fame, including their earnings, perservation and its vinasha or destruction happen to be yet source of Tapatriya. Ishana Traya: Praneshana-the bond of Life, Dareshana or the bond of wife, Putreshana or the bond of progeny, Dhaneshana or the bond of wealth, Sukheshana or the love of happiness and contentment and Dharmeshana or the quest of Virtue; but the first three bonds of life above are the strongest ie the Ishanatrayas.

2. Triguna:

Saatvika, Rajo Guna and Tamo Guna; the belief is that Brahma creates, Vishnu sustains and Shiva terminates; in other words the Tri Murtis perform Srishti-Sthiti-Samhara. Sattva is described as the fountain of Goodness and happiness in a pure form. Its colour is stated to be white standing for purity, integrity, happiness, contentment, forgiveness and faith. The Rajas Guna is stated to be red in colour and is featured as false pride, deceipt, avarice, hatred and selfishness. The Tamo Guna standing for black colour is stated to feature ignorance, lack of resources, anger, fear and quarrelsomeness. There is no set identity of the Gunas but are intermingled and rapidly changeable. A person who is Good basically might spurt out into anger and pride and change over in the same breath to fear. But surely the resultant impact would be disastrous. As, Lord Krishna stated in Bhagavad Gita: Dhyayato vishayam pumsaha sanghas theshupa jayate /Sangat sanjayatey kama kamakrodhobhi jaaythey /Krodhaha bhavati sammohaha, sammohat smrithi vibhramaha Smritir bhramsaha buddhi naso buddhi nashoth prayatyati. ( An unfullfilled desire would lead to anger. Anger leads to obsession. Obsession leads to failure of memory and focussed thinking and lack of memory leads to mental balance!) Lords Vishnu, Brahma and Siva are stated to represent Satvic, Rajasic and Tamasic Gunas respectively but the description is not fully represented in their cases; there is no water-tight segregation possible in their cases as in the case of human beings too. The illustration is of a lamp, but the wick, the oil and the flame together provide light. The three materials denoted the Rajas, Satvik and Tamas Gunas, just as each or any living being could- and normally would- synthesise the Gunas.

3. Tri Avasthaas

Balya-Youvana-Vardhakyaas and the attached Dharma, Karma, Chatur Varna, Chatur Ashrama, Achaara- Vyavahra, Karmacharana, Samskaras, basic Streedharmas, Dwija Lakshana, Gurukula Vidyabhasa, Duties of Brahmacharis, Snaana-Bhojana Vidhis, Upaasanas.

Also Jagrad- Swapna- Sushuptis

‗Jaagarita Sthaana‘ or the state of Wakefulness. He enjoys ‗Bahir Pragjna‘ or the awareness of the happenings around in relation to the happenings in the open society as being equipped with ‗saptaangas‘

89 or seven limbs and senses to see, hear, smell move about, feel, generate-clear out and above all to think, introspect and retrospect. While this is the status of an Individul Self, the Virat Purusha or the Composite Self comprises of four entities viz. Prithvimaya, Tejomaya, Amritamaya and Purusha. This indeed is the Atma, Amtita, Pagjna, Brahma and Sarvam or the Totality. is the second quarter and its sphere of acitivity is the dream stage of sub-consciousness. Its consciouness is in rooted or inward bound or looking within; it is possessed of seven body limbs and nineteen mouths of five each of Panchendriyas, five supportive Elements of Nature, the mind and praana while together these are capable of experiencing the joy of subtle objects. Taijas is essentially stationed in dream stage yet no doubt active otherwise but normally dormant. In the dream stage, the organs and senses remain inoperative except through mind. The Pancha Bhutas or the Basic Elements whose offshoots are the sensory organs of the body are aware and so does the Prana which is Hiranyagarbha Himself and thus the Inner Consciousness which is Paramatma‘s reflection is aware of the happenings even during the dream state of mind. The person‘s mind in that stage thus creates a world of his own, puts the body aside and creates himself chariots, horses, highways. He might also imagine fears and failures, defeats and even one‘s own death! The Individual is the agent of making unreal things real in that dream state.Thus mind assumes sub consciousness turning objects and senses real! The state of ‗Sushupti‘ is of dense and deep sleep as differentiated from mere slumber in either normal nor of dreams and desires, fears and feelings. In this dreamless state the person concerned is joyous and is at the two way door of consciousness and deep sleep. In this dreamless state, one becomes undivided as of a ‗pragjnaa ghana‘ of an undifferentiated mass of over all consciousness and as ‗ekeebhuta‘ or a specified host of duality as of the states of wakefulness- dream-and intermediate mental vibrations, verging on the state of ‗ananda bhuk‘ or of elevated happiness, free from the limiting body attachments and senses like a transparent flow of water. During the state of Sushupta the person full of joy experiencing the experi-mental and experiential status! Most certainly, the term of ‗Pagjnatva‘ even in normal wakefulness is not only an experiencer of Sushupti but of fulfledged Brahman himself as the Omni Present, Omni Scient, and Omni Potent Over Lord. While in a dream situation, the mind flies in various directions as though a bird or a kite is tried to a string which indeed is like praana the vital force, a Pragjnaana Swarupa is manifested. While Vishwa or the Individuals in collection discerns all the extraneous objects, Taijasa experiences the subtleities or nuances of the internal features of all the entities and Pragjna is the Consciousness in totality.Indeed it is the same entity considered in three ways viz.waking-dream-deep sleep or sushupti, just as a largefish moving along river banks or a hawk flying free in the Sky.The Self is unaffected in any of the states of existence with the result of its contact with body parts and actions as covered bythe veil of ignorance in the waking state or desires to rest in sleep or in deep sleep. Thus the transcendence or the superiormost excellence of the Self is firmly established in three stages of awakenness-dream- sushupti. As of Vishwa-Taijasa and Pragjna, Vishwa the Composite Self especially in reference to Praana is met with in the right eye since that happens to be the place of experiences.; Taijasa is built in one‘s own mind as the motivating and thinking power; Pragjna is in the heart directly connected with Akaasha or Space. Indeed these three entities of the physique are the built- in features of Existence. Thus Gaudapaada Kaaraka asserts that the very existence of a body comprises of three ways viz. Vishwa-Taijasa-Pragjna. WhileVishwa is delighted with the magnitude and variety which represents as gross, Taijasa is joyous with subtleness and intricacies while Pragjna is immersed in idyllic bliss. Thus enjoyment is three folded: ‗Sthula‘ or gross yielding fulfillment, the suble satiffies the Taijasa, whiler Pragjna demands bliss and ecstacy alone. The Self seeks to experience all the thre phases of satisfaction. But since ignorance is covered by Maya or ‗Make Believe‘, each and every Being has its own origin, species, name, form and feature. But Praana the alternate of

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Brahman is manifested in every being as Antaratma pronouncing as it were as ‗Ahamasmi‘or I am Myself! But as the values of Dharma came to a low ebb and due to the inordinate pull of Maya, the nearness had replaced the distance; Upanishads are the capacity to bring near to this Truth that Praana couched in alive body is the Self the Supreme. ]

Thus the samprati jnaana purushaas be ever concerned of aachaara-vichaaravishayaas as jnaana purushas would readily endorse there to.As Veda tatva jnaanaata vidvajanaas and virakta yogi purushaas be totally convinced, saamaanya paamara janaas be unable to grasp the sookshma jnaana.

Stanza Twenty Eight

Yatra manyeta bhuishtham praavrusheeva trunodakam, annapaanam cha viprendrastajjaavennaanu - sanjjvaret/

Yoga siddhi be the grand finality of ‗trishna naashana‘ even to the total negation of trishna: Bhagavan Shri Krishna explained the concept of Trishna .

[Explanation vide Bhahgavad Gita‘s Adhyaaya Fourteen on Gunatraya Vibhaaga Yoga as follows:

Sarva yonishu Kounteyah murthayassambhavavanti yaah, taasaam Brahma mahadyonih aham beejapradah Pitaa/ Sarvam rajastama iti gunaah Prakriti sambhavaah, nibadhnanti Maha Baaho dehe dehinamavyayam// Tatra Satvam nirmalatvaat prakaashakamanaamayam, sukhasangena badhnaati jnaana sangjena chaanagha/

Rajo raagaatmakam viddhi trishnaasanga samudbhavam, tannibadhnaati Kounteyah karma sangena dehinam/ Tamastvajnaanajam viddhi mohanamsarvadehinaam, pramaalaadasya nidraabhih tanni badhnaati Bhaarata/Satvam sukhe sanjnayati rajah karmani Bharata, jnaanamaavritya tu tamah pramaade sanjnyayatyuta/ Rajkastamaschaabhi bhuya sattvam bhavati Bhaarata, rajassatvam tamaschiva tamassatvam rajastathaa/ Sarva dvaareshu dehesmin prakaasha upajaayate, jnaanam yadaa tadaa vidyaat vivriddhham satvamityuta/ Lobhah pravrittiraarambhah karmanaamashamah spruhaa, rajasyetaani jaayante nivriddhe Bharatarshabha/ Aprakaasho pravrittischa pramaado moha evacha, tamasyetaani jaayante vivriddhhe Kurunandana/ Yadaa satve pravriddhetu pralayam yaati dehabhrit tadotamanidaam lokaan amalaan pratipadyate/ Rajasi pralayam gatvaa karma sangishu jaayate, tathaa praleenastamasi moodha yonishu jaayate/ Karmanassukritasyaahuh saatvikam nirmalam phalam, rajanastu phalam dukham agjnaanam tapasah phalam/ Satvaatsanjaayate jnaanam rajaso lobha eva cha, pramaadamohou tamaso bhavatojnaanamevacha/ Urthvam gacchhanti satvathaah madhye tishthanti raagasaah, jaghanya guna vrittisthaah adho gacchhanti taamasaah/ Naanyam gunebhyah artaaram yadaa drashtaanupashyati, gunebhyascha param vetti madbhaavam sodhigacchhati/ Gunaanetaan- ateetyaa treen dehee deha samudbhavaan, janma mrityu jaraa duhkhaih vimuktomritamashnute/

Arjuna! It is the ‗Mahaat Tatva‘ which was created by Me which in turn appeared as Prakriti Gunas; in the normal and original feature of the Prakriti of Soumya and Saatvika nature which too is stated as the the Avyakta ‗Pradhaana‘ or Mahad Buddhi and . Kounteya! I am the seed as the father and the Mahat Tatva is the mother creating ‗ jagat santana‘ stated as eighty four lakh species! Each and every Being of this huge scale Universal Creation, the Prakriti Gunas of Satva-Rajasika-Tamasika characteristics are bound to their bodies. Of these the Satva Guna is the cleanest, transparent, and blemishless. This Satva Guna tends to bind the body with ‗ jnaanaasaktata‘ or of knowledge and wisdom. Kounteya! The

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Rajoguna is surfiet with desire and affection and binds the Beings with ‗karma pravritti‘ or to perform deeds with a view to succeed achieve. Arjuna! be it realised that the Tamoguna is ‗Agjnaana swarupa‘ of ignorance, laziness, absent mindedness, and total avoidance of activity and initiativeness. Arjuna!! Satva guna yields happiness and fulfillment, Rajo Guna is proactive to karmaacharana and tamoguna would result in failures mentally and physically. As the Satva Guna outweighs in the balance, the mesure of rajo guna reduces and as Rajo guna is stronger Satva- Tamogunas are in lesser measures. It could be easily guessed that jaana and its brightness shines then each of the ‗dwaaraas‘ or gates of the body tend to emit radiance of the satva guna. Partha! the excessive flow of rajoguna then the arishadvargas of avarice, excessive desire, anger etc. become obvious in the deeds od the concerned human and other beings as they would be restless, dissatisfied, and yearning for some happy desires unfulfilled. Arjuna! Predominance of Tamoguna results in lack of initiative, lethargy, absentmindedness, the consequent irritation and further lapses. Once death takes place to bhakti - jnaana saadhakas invariably Satva Guna is stated as preponderant and the depated Soul is destined to Punya Lokas by Deva Yaana or the celestial path. As the death takes place when rajo guna dominates then the rebirth is stated to occur as human beings desirous of ‗karmaacharana‘ of either dharma or adharma or its mix. The resultant fruit of Punya karma is stated as of nirmala saatvika or blemishless satva guna while of rajo guna‘s weightage yeilds sorrowful karma phala but taamasika nature is bound to ‗agjnaana‘ or ignorance, lack of initiative and earnestness. Satvaat sanjaayate jnaanam rajaso libha evacha, pramaada mohao tamaso bhavato agjnaanameva cha/ Satva guna leads to Jnaana, Rajo guna the shortsighted selfishness and Tamo guna yields ignorance and laziness. Basically ‗Satva guna pradhaanis‘ secure higher lokas, Rajasikas retain Bhuloka and tamasikas to ‗Atho lokas‘. Naanyam gunebhyah kartaaram yadaa drashtaanupashyati, gunebhyascha varam vetthi madbhaavam sodhigacchati/ Arjuna! ‗Drashta‘ or an introspective human being of a high order would and should perform his prescribed duties as expected of him or hers and then without the least intervention of the Trigunas seek to uplift faith in Me is bound to be blessd with ‗Mad Bhaava‘ or Lord Krishna‘s own psyche or consciousness! Then that person could rightfully claim ‗tadaatmya‘ or unification with Paramatma which what Krishna is! In other words, once a human transgresses the natural instincts of Tri Gunas the he attains liberation from the ‗Samsara‘ of the syndrome of birth-death-rebirth and secures the Eternal Bliss. Arjuna then seeks explanation from Shri Krishna: What indeed are the characteristics of a person of such blessings and how to cross over the ‗triguma mukti‘ as the stepping up further. Bhagavan Krishna replies: Ajuna! I have already explained the Satva guna prakaasa-Rajoguna manopravritti, and tamoguna moha or of the respective respledence- karma orientation-and passion. Now, total transgression of these Tri gumas by way of neutrality- detachment- and objectivity with steady mind and negation of impulses with lack of interest, non reaction to pleasures and pains, likings and dislikings, successes and defeats, praises and blames, friendships and enemities, stoic feeling of stone-gold- precious stones and so on- excepting the Kartavya or the Duty and Duty alone. Maam chayovyabhichaarena bhaktigogena sevate, sa gunaassamateetvaitaan brahma bhuyaaya kalpate/ Whosoever with saturated mindedness is totally detached except dearly attached to meby trasngressing trigunas is well qualified to secure Para Brahma Sthiti. You might wonder how: Arjuna! I am the Para Brahma- the : Shaasvatasya cha dharmasya sukhasyaikantikasya cha/ the everlasting, indestructible, endless bliss; you ought to pointedly worshipfully surrender to Me unreservedly as I am the Para Brahma the Supreme Most! ]

Stanza Twenty Nine

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Yatraakathayamaanasya prayayacchhatyashivam bhayam, atiriktamivaa kurvan sa shrayaan netaro janah/

As to which be the ‗aavaasa nivaasa‘ of Jnaani Purushaas and tatva vettaas and be able to defy the deha paristhis especialy during the varshaakaala and able to still to continue their yoga siddhi .Being in the surroundings of himsaka, pashu jeevaadis, choraadis, samskaara heena paamara praani madhyama , how the sadhakaas with be able to carry on the shareera nirvaaha karyaas indeed. To munijanaas, annapaanaadi shareera nirvahnaartha upayogi saadhana saamamagri praapti be possible to justify the use of the ‗ trulaapana‘ of the koshakaara as against a tulasi dala maatra!.An illustrative example was as Devarshi Narada acted a role of fanning ‘s psychology and provoked her against making amends to Krishna. Finally, Krishna agreed to a compromise solution that he would be agreeable to hold all rights on him in favour of Narada - apparently her secret ally - against her entire jewellery and gold in weighing balance and if she failed to less than that of Krishna‘s , Narada might own Krishna as a gesture of her defeat in the bet. The news got spread like wild fire all across the Kingdom about Satyabhama‘s bet and Narada‘s mischivious owenership of Krishna, Devi entered the City Center where the deal was witnessed by one and all. She came to rescue and save the Lord- not by adding further weight to gold and jewellery but by just one leaf of Tulasi along with her sincere devotion and dedication to the Lord! Thus Narada taught a lesson to Devi Satyabhama and cured her jealousy to Devi Rukmini- who was Devi Lakshmi herself- by stressing the fact that pure devotion to the Lord is far superior to the riches of the Universe! Thus indeed at the shareera nirvaaha kaarana maatra, saadhakapurushaas be able to concentrate with their tapasya at the nirjana pradeshaas.

Sammanaad brahmano nithamudwijet vishaadiva, amitrasyeva chaakaangkshedavamanaasya sarvadaa/ That ‗sthaana‘where no doubt jnaani purushaas be all around be the most ideal surroundings for earnestmost tapasya where the co tapasavis be too be co active and be co respectful. That ekaanta nirjana pradesha be of all of shaanti bhaava swarupaas- nirmohaatma-atma prakaashas-and sthita pragjaanas.

Once the traces of ‗ihaloka paraloka sukhaapeksha‘ or feelings of the pleasures of this life and of the subsequent life in ‗svargaadi‘ lokas after death, are totally wiped out and once in one‘s own natural conditions is able to neurtalise totally and enjoy the ‗Atmaananda‘ or the bliss of the Self Awareness, then that State of Conciousness is definable as the state of ‗Sthitapragjnastha‘ or of Utmost Bliss! In other words, the craving indulgence of desires now and in the life after the death in higher lokas is the crux of an equanimous state of mind. One‘s capacity to neutralise the inner emotions of pleasures and pains alike is the State of ‗Sthitapagjnantva‘! Sorrows and joys are the consequences of discontent and of success. The vicious circle of discontentment leads to disappointment which itches on the fear of failure. This creates irritability, fear, anguish, anger, and back to dissatisfaction of life. Sadhakas realise that without Shiva‘s approval even an ant or insect would not do harm. One‘s own ‗karma phala‘ or the sweetness or sourness of the fruit is reciprocated.That firm belief of hope or disappointment as the case that may be, is the ‗Atma Swarupa‘ which certainly not is the body but the Self Consciouness of the concerned body which is clean and transparent and indestructible and eternal.In that manner that person of distinction who in an ekaanta nirjana pradesha with shanti bhava be of sthira chitthata, who be able to feel with samadrishti to either of parama hamsa parivraajakas or to jada-mooka-baalakas even.

Stanza Thirty

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Yo vaakathamaanasya hyaatmaanaam naanu sananusanjjvaret, brahmasvam nopahanyaad vaa tadannam sammatan sataam/

Bhagavan Parushurama expressed his firm conviction while he was in deep tapasya : ‗ Whosoever be that maha yogi for‘ atma siddhi be the jana samudaaya tiraskrita‘ and such a Yogi purusha be rewarded as of ‗yoga siddhi avilamba saphala griheeta‘. In that sthiti, would a jnaani be able to accept annapaanaadi grahana samuchita at all!‘ The reply would be as follows: That parama purusha be purged of Brahma nishtha badhaa nivaaraka. It would be the‘ Brahma vishaya paripurna aananda ukta‘ and be of ‗brahmabhaava vinshta saadhana bhuta vastra-mrigacharma-kushaasanaado parityaja‘.

[ Vishleshana on Pararashu Rama Tapasya :

The illustrious of Bhagavan Vishnu as Bhargava Rama was the son of Muni and the grandson of the famed Bhrigu Maharshi and Devi Khyati. As instructed by his father and grandfather, Bhargava Rama performed stringent Tapasya in an in a deep jungle and visiting Maharshis like Bhrigu, Atri, Kratu, Jaabali, Mrikunda were impressed with the high concentration of Bhargava Rama who was seeking to target Shiva in his penance. In course of time, Maha Deva was pleased with Bhargava Rama‘s devotion and appeared in disguise as a hunter who presented a repulsive person with dark complexion and red eyes with bow and arrows and crude sword and knives of varied sizes and sharpness. He introduced himself as Tosha Pravarsha the Master of The Forest and that no knew person should step in the Forest, much less raise a Hermitage. Even Indra would not be able to reside in this forest without my permission, he said. The hunter then asked Rama as to was he and for what purpose that he was staying in the Forest for such a long time.The former replied that he was performing Tapasya to Maha Deva Shambhu and that he would like please that Sarveshwara, Sarva Sharanya, Abhaya prada, Trinetra, Sarvajna, Tripuraantaka and Shankara. The Hunter heckled at Parashu Rama and said that he was wasting his time. In the course of conversation, Parashu Rama realised that the Hunter was not an ordinary human being; he knew a lot of Shiva as the so called hunter mumbled that Shiva did Brahmahatya and that he snipped Brahma‘s fifth head. The Hunter further told Parashu Rama that after all he was trying to absolve himself of the sin of his mother‘s killing! ( Once Jamadagni left for Tapsaya and his wife Renuka Devi went to a river to fetch water and witnessed Prince of Mrittikavati Chitraratha was enjoying swims in the river with his women and momentarily Renuka felt envious of the women; Jamadagni noticed that his wife committed a sin and on returning back to his Ashram he asked his sons to kill her for the sin; none of his elder sons were prepared but Prarashshu Rama sliced her neck and killed her at once; apparently, Jamadagni was able to revive Devi Renuka by his Mantra Shakti!). Bhargava Rama then realised that the hunter must be a Siddha! The Hunter further heckled Rama that his Tapasya was futile as he left his old father and killed his mother! Bhargava Rama then asked the hunter to identify himself: Was he Indra or Agni or Surya or Chandra or Vayu or Yama! You have come here to test my sincerity of Tapasya. Mahatma! Do reveal your self, thus prostrated Bhargava Rama and as soon as he stood up, Maha Deva revealed himself and a confused Rama in an ecstatic trance praised him as follows: Namastey Nilakanthaaya Nilalohita murtaye, Namastey Bhuta nathaya Bhuta vaasaaya tey namah/ Vkyataavyakta Swarupaaya Maha Devaaya Meedhushey, Shivaaya Bahurupaaya Trinetraaya Namo nanah/ Sharanam Bhava Sharva twadbhaktasya Jagatpatey, Bhuyonanyaashrayaanaam tu twameva hi paraayanam/ Yanmaya- aprakrutam Deva duruktam vaapi Shankara, Ajaanataa twaam Bhagavanmama tatkhshantu marhasi/ Ananyavedya Swarupasya Sadbhaavamiha kaha pumaan, Twaamrutey tawa Sarvesha Samyak Shakreti Veditum/ Tasmaatwam Sarvabhavena praseeda mama Shankara, Naanyaast mey gatistubhyam

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Namo bhuyo namo namah/ Nilakantha, Nilalohita, Bhutanaadha, Bhuta vaasa! You are Perceivable yet impossible to Perceive, Maha Deva, Shiva, Bahurupa, Trinetra, Sharva! Indeed I am your faithful devotee and you are my final refuge; I might have talked lightly about you thinking that you were a normal hunter! Do pardon my ignorance and indiscretion; who else is capable of recognising your own magnanimity excepting yourself! I have no recourse else than surrendering myself to you totally!)

Shiva replied to Rama ‗My Child! I am pleased with your Tapasya. I really wish I could bestow every Shakti to you although You deserve it. Yet, you are still not yet ripe enough to withstand the Rudra Shakti and the ralated ‗Astraas‘; hence you have to perform further Tapasya, resort to Sarva Tirtha Darshanaas and approach me when you consider fit. Subsequently, Bhargava Rama was engaged in Tirtha Darshanaas, fastings, Tapas, Homas, , Snaanaas and other sacred deeds and moved about a lot in Bhumandala. Later, as per the instructions of Maha Deva returned to his Ashram and settled for his . Meantime, there was a terrible battle between Devas and Asuras and the latter approached Maha Deva for help. Shankara then asked Mahodara to reach to bring from his Ashram in Himalayas and the latter was instruced by Shiva to destroy the Asuras. Bhargava was bestowed with a variety of powerful Astra- Shastras and devastated Asuras in large contingents even while the remnants ran away to Rasatala. The victorious Bhargava returned to his Ashram and installed an Idol of the ‗Kiraata‘ who confronted him in the Forest and worhipped him with flowers, Chandana, , Dipa and Naivedyas. As Shankara made an appearance along with Marudganas and Devas, Rama fell on his feet and extolled him as follows: (Devadeva! Jagannaadha, Tripuraantaka,Sakala adhyaksha, Bhaktavatsala, Sarva Bhutesha, vrishabha -dhwaja, Sakalaadhisha, Kanukaakara, Skaklaavaasa, Sakala Devaarigana Naashaka, Shuli, Kapaali, Sarva Lokaika paala, Nitya SmashnaVaashi, Kailasavaasi, Pashayukta, Kalakuta vishaara, Sarva , Amarvandya, Swayambhu, Shaktivaan, Sagatkarma Sakshi, Shambhu, Chandramouli, Sarpakantha haara, Shiva, Paramatma, sanchhanna deha, Suryachandraagninetra, Kapardi, Andhakaasura mardana, Tripura dhwamsi, Daksha Yagna Vinaashaka, Yogijana Dhyeya, Achintya Rupa, Bhakta hridayaambhoja madhya varti, Sakalaagama Siddhaanta Saara Rupa, Sakala Yogendra Prabhu, Shankara, Sakala Vyaapta Maha mahimna, Paramatma, Sharva, Shaanta, Jagadbrahma, Vishwarupa, Adimadhya rahita, Nitya, Avyakta, Vyaktaavyakta Swarupa, Sthula Sukshmaatma, Vedanta Vedya, Samasta Vishwa Vigjnaana Swarupa, Suraasurasangha Shreshtha puja paada, Shrikantha, Srishti karta, Lokakarta, Rajo gunaatma, Hiranyagarbha, Paratpara, Pratyagatma, Tamoguna Vikaara, Jagatsamhaara, Kalpanta Rudra Rupa, Parapara-Vida, Avikara, Nitya, Buddhi Prabodha, and Buddhindriya ! My salutations to you as you are manifested in various Forms as Vasu-Rudra- Marud-Aditya- Saadhaya and Ashwini Kumaaras! You are Avikara, Aja, Nitya, Sukshma Rupa!You are not controllable and unimaginable even by Brahma! Those who continue in ignorance about you and your three major features of Srishti-Sthiti-Samhara are engaged in the cycle of births and deaths; as even great Scholars are unaware about you, what could I realise about you! Indeed your magnificence is far beyond description and voice; thus I am unable to commend you as my Stuti properly yat I know that you are affectionate to your Bhaktas!)

Maha Deva was indeed gratified with this kind of touching prayers and bestowed to him all kinds of Astra-Shastra Vidyas, their usages and withdrawing capacities; a outstanding horse; a distinctive chariot, a peerless bow and bunch of arrows, a distinctive Kavacha or body shield, Beeja Mantras whose recitation could either annihilate the worlds or shower blessings to his followers and in short provided unique to Bhargava Rama equipping him with invincible powers enabling him to punish the Evil wherever it existed and at the same time to protect the virtuous and the noble.

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Subsequently, Parashu Rama approached Bhagavan Bhargava Rama who was truly happy of the grit and tapasya for the Unknown and what all issues that you desire of him to clarify be raised now with neither concern for him lurking even in the remotes of his consciousness right away. Parashu Rama made self confessions of why his father Maharshi Jamadagni was killed by the Kshatriya King Kaartaveeryaarjuna, how he avenged by destroying the kshatriya kula and firmed up his ashram an ashram on Mahendra Parvata for penance. .

Stanza Thirty one

Nityamagjnaata charyaa me iti manyeta brahmanah, jnaateenaam tu vasan mahya naiva vindeta kinchana/ ‗

Hence the sadhana samuhaas of viveka buddhi by crossing the barriers of avivekata beyond by the brahmasva -braahmanasvatha jnaana. Brahmavettas do possess their parma kartavya as be able to intensify their atmjnaana notwithstanding their being in the midst of paarivaarika sadasyaas even. Shriti vaakyaas explain : kutumbam putra daaraamsha vedaangaanicha sarvahah, yagjnam yagjnopaveetam cha tyaktwaa goodhasc ha rammunih/ Brahma vettaa brahmanaas be ever following the agjnaata charya and pursue the gopaneeya tatvajnaana inspite of the samsaarika vidhi charayaas.

Maharshi explains : Yatra santam na chaasantam naashrutam na bahu shrutam, na su vrittam na duvrittam veda kaschit sa braahmanah, jaanatraapi hi medhaavee jadavalloka aacharet/

Be they the santa-asanta-vidvaan, avidvaan, sadaachaari or duraachaari be able to realize and so do the tatva vetthaa purushas, brahmanottamaas and so on. This be so as medhaavi purushaas be aware of the samsaararika jadatva aacharana. The bhaavardha avishaya, and the manasaancharaneeya lakshana be to explain that : ‗ salakshana purushaas be able to jnaana nishtha prapti rupa moksha sulabhatva‘ be possible. In other words such lakshana yuktaas be able to distiguish the midhya swarupas.

Thus Vasihtha maharshi was indeed replete with atma vigjnaana: In the Epic of Ramayana -Shri Rama was explained by Vasishtha about his ancestor Bhagiratha was was devoted to dharma and its nuances as he was ever engaged in daana karyas. He who had the grit and tenacity to follow the rudiments and had brought the holy river Ganga from the heavens down to the earth. In this he had to encounter great difficulties and propitiate Brahma and Shiva and also the Maharshi Jahnu having suffered frequent frustrations and disappointments.Hence the parama pavitra Ganga was known as Jaahnavi and Bhaageerathi. He, too, was endowed with discrimination and dispassion even at an early age.. One day while remaining alone he reflected thus: ‗This worldly life is really essenceless and stupid. Day and night one be chasing each other. People repeat the same meaningless actions again and again. Only that be the proper action which leads to the attainment beyond which there is nothing to be gained; the rest is repeated as foul excretion. He then approached his guru Tritala and prayed, ‗how indeed be able to terminate the sorrow of ever repetive cycle of and old age, death and delusion which contribute to repeated birth here! : Sorrow ceases, all the bondages are rent asunder and doubts are dispelled when one is fully established in the equanimity of the self for a long time, when the perception of division has ceased and when there is the experience of fullness through the knowledge of that which is to be known. What is to be known? It is the self which is pure and which is of the nature of pure consciousness which is omnipresent and eternal.Bhageeratha further asked: I know that the self alone is real and the body, etc.,

96 are not real. But how is it that it is not perfectly clear to me? Tritala said: Such intellectual knowledge is not knowledge! Unattachment to wife, son and house, equanimity in pleasure and pain, love of solitude, being firmly established in self-knowledge—this is knowledge, all else is ignorance! Only when the ego- sense is thinned out does this self-knowledge arise.Bhageeratha asked: Since this ego-sense is firmly established in this body, how can it be uprooted? Tritala replied: By self-effort and by resolutely turning away from the pursuit of pleasure. And by the resolute breaking down of the prison-house of shame (false dignity), etc. If you abandon all this and remain firm, the ego-sense will vanish and you will realise that you are the supreme being!

Vashishta continued: Having heard the teachings of his teacher, Bhagiratha decided to perform a religious rite as a prelude to total renunciation of the world. In three days he had given away everything to the priests and to his own relatives, whether they were endowed with good nature or not. His own kingdom he handed over to his enemies living across the borders. Clad in a small piece of loin-cloth, he left the kingdom and roamed in countries and forests where he was totally unknown. Very soon, he had attained the state of supreme peace within himself. Accidentally and unknowingly Bhagiratha entered his own previous kingdom and solicited alms from the citizens there. They recognised him, worshipped him and prayed that he should be their king. But he accepted from them nothing but food. They bewailed, ―This is king Bhagiratha, what a sad plight, what an unfortunate turn of events!‖ After a few days he left the kingdom again. Bhagiratha once again met his teacher and the two of them roamed the country all the time engaged in spiritual dialogue: ‗Why do we still carry the burden of this physical body? On the other hand, why should it be discarded? Let it be as long as it will be!‘ They were devoid of sorrow and of rejoicing, nor could they be said to adhere to the middle path. Even if the gods and sages offered them wealth and psychic powers, they spurned them as blades of dry grass.. Bhagiratha, clad in a loincloth, thus became the emperor of the whole world. Remaining at peace within himself, with his mind silenced, free from desires and jealousy, he engaged himself in doing appropriate action in circumstances as they arose.

Stanza Thirty two

Ko hevamantaraatmaanam Brahmano mantumarhati, nillingamachalam shuddham sarva dwandwa viarjitam/

Be that antaratma sampaadita fortune as the invaluable treasure be realizable by jnaani panditaas of panchendriya vijetaas. Hence the shabda-ghraana-drishya-sparsha- rupa tanmaatraas yet of the fall out reliever points of Pancha : or Five Sheaths of Human Body called Annamaya (Physical Energy), Praanamaya (Vital Energy), Manomaya (Mental Faculty), Vigyanamaya (Buddhi or Sharpness of Discrimination) and Ananda maya (Bliss).Hence the atma sambandha saakshi bhutaas be aware by the truthful jnaana paditaas.Shruti saraamsa thus explanins that those who be aware of the intricacies and minute niceties sthula-sukshma shareeraas abd their atma bhavaas could only dwelve deep into on to the the inner vision of the atma bhava.

Further the stress worthy visheshaas as to why atma grahana! Could such mahatmaas absorb the linga shunya, achala, samasta raaga dwesha dharma vimuktas and those of nirlinga jnaapaka chihna- shula- sukshma bheda rahitaas as of Parama Shiva Himself!

Linga Purana explanis further on Linga‘ and ‗Alinga Rupaas‘ and Primary Creation. Invisible Shiva called ‗Alinga‘ is the root of the visible ‗Linga‘ or ‗Prakruti‘/Shaivi /Maya or the Universe. Thus the

97 visible Linga (Prakriti) is Shiva Swarupa itself. The synthesis of the Alinga and Linga is known as the ‗Aoutthama‘ Linga, which is devoid of ‗Gunas‘ or characteristics. The Alinga Paramatma is Infinite, Constant and All-Pervasive as also the Unique Rupa performing the three deeds of Srishti- Sthiti-Samhara in the manifestations of Brahma-Vishnu and Shiva as the Beeja (Seed) Swarupa. Prakriti or yoni is created by as many as twenty-six inputs viz. Maha Tatwa (Supreme Manifestation), Ahamkara (the Great Consciousness) comprising the Tri Gunaas or Tamo-Rajaasa-Satwa Gunas or features; The Tamasa Ahamkara creates Tanmatras or Subtle Forms of Matter viz. the foremost Tanmatra of Shabda (Sound) leading to Akaasha (Sky); Akaasha creating the Sparsha (Touch) Tanmatra; the Sparsha creating Vayu (Air), the Vayu creating the Rupa ( Form) Tanmatra; Rupa Tanmatra creating Tejas or Radiance (Agni); Agni creating Rasa (Taste) Tanmatra; Rasa creating Jala or Water; Water creating Gandha (Smell) Tanmatra; and Gandha creating Prithvi / Earth; thus there is a perfect link between Pancha Tanmatras and Pancha Bhutas. Now the Saatwika Ahamkara created Pancha Jnaneindriyas, Pancha Karmandriyas and Manasa or Mind; the Pancha Jnanendriyas are Twak (Skin for Touch), Chakshu (Eyes of Vision), Nasika (Nose for Smell), Jihva (Tongue for Taste) and Shrotra (Ears for Hearing); the Pancha Karmendriyas are Vaak (Speech), Payu (anus), Upastha (Marmendriya), Hasta (Hands) and Paada (Feet). As the twenty six inputs of Mahatawa-Ahamkara-Tri Guna- Pancha Tanmatras-Pancha Bhuta- Pancha Jnaanendriya-Pancha Karmdendriya and Manas were ready and in Position, there manifested Brahmanda the Golden Egg with Brahma seated inside along with Vishnu and Shiva who too floated over the Maha Jala (as distinguished from Water as a component of Pancha Bhutas) of a volume of ten times more than that of the Golden Egg; of MahaVaayu ten times more than that of the volume of Maha Jala and of Mahaakaasha or the Greater Sky of ten times further of the volume of Maha Vayu. Interestingly, there are several such Brahmandaas in the Maha Srishti!

Stanza Thirty Three

Yonyathaa santamatmaanyathaa pratipadyate, kim tena na kritam paapam chorenaatmaapahaarinaa/

Anyathaajnaata the antatatama be right in one‘s own hridaya gahvara but owing to the avidyaa kaarana be disabled to the vision. Normally a person is differentiated by his nature and nurture. These tendencies tend to influence the proclivities of Vidya and Avidya or Ignorance and Knowledge. Vidya or Awareness of higher worlds seek to resort to work and wisdom. Now these tendencies are the follow-up of the previous lives called ‗Prarabdha‘ or the carry forward. That indeed was the nature of a person who has just transmigrated with the load of his ‗paapa punyas‘ or merits and demerits at the termination of the previous life. All the same, the vishuddha vimala tatva be overcoming raaga dweshaas, kshutpipaasaas, harsha- shoka- jaraa marana- sheeta ushna - sukha duhkha-moha vyaamohaas- and be able to be of asamyuktaas. Hence the atma nirbharata bhava. . ‗Tatva Jnanis‘ realise merely that a body‘s existence is bound by time and as such is Unreal, yet ‗Atma‘ the Inner Consciousness is the Truth and Real. Indeed this Truth is known to one and all but gets skirted by the regular attacks of Maya the Make Belief. Only a handful few realise the chasm between the two viz. ‗Atma‘ and ‗Anaatma‘ which are both the sides of the stream of life and only a very few reailise that the stream is a flow with neither of the banks! Atma is soaked in the entirety of the Universe plus and is indestructible for ever. Peace of Mind could be routinised even as one goes on a feee spree of fulfilling desires of life yet within one‘s mental control. But once ‗chitta shuddhi‘ or the purity of conscience is tarnished and ‗ indriya nigraha‘ or control of senses is lost then the mental bridle gets tilted off.

98

Brahmanyam praapya lokesmi mooko vaa bahiro bhavet, naaprakraamati samsaaraat sa khalu Brahmaghaatakah/ That samvirupa- alingaa-amala-vishuddha-samasta raaga dweshaadi dwandva vimukta and sacchidaananda adviteeya brahma swarupa -swayamatma jnaata be dhanya maanusha! He who be beyond the asura bhaava of ― I am the karta- bhokta-sukhi-duhkhi- sthula-kusha- patni putra sambandha, braahmana-kshatriyaadi kalpitaadi rupa moodha maanusha. It was in this very context Ishopanishad explains about the asura bhaava sambandha agjnaanataatmaka lokatapaacchhaadita atma ghaaris be ever and ever subjected to ‗punarapi maranam-punarapi jananam kala chakra.

[ Vishleshana vide Ishopanishad-Involvement of Evil Forces blinds the brightness of Truth and the pace of recovery is slow to nil ]-

III) Asuryaa naama te lokaa andhena tamasaa vritaah, Tamaste pretyaabhi gacchanti ye ke chaatmahano janaah/

(How do the worlds of Devils get involved by blinding human beings in deep darkness! Indeed this is due to the ignorance caused by the severe play of body adjuncts of Pancha Karmendriyas of eyes, ears, skin, nose, and reproductive organs and the Pancha Jnaanendriyas viz. vision, hearing, touch, breathing and generation acts- all guided by the ‗Manas‘ or Mind! These demonic and wicked influences tend to the hide the Reality of the Self and till such time the Panchendriyas are present in the body or till its termination! The nature of the Self is such that its consciousness is literally imprisoned from the sway of the Maya or hallucination or false sense of perception of the True Reality. Death and the pursuant trans - migration of the Self provide another opportunity for the enlightnement but alas, the influence of the Panchendriyas might in all probability would continue in the subsequent birth too! This being so, one would like to define what all this Self about any way! The experience of this ‗Antaratma‘ or the Self and its self declared superiority asserts that it is free from decay, disease and death!)

IV) Anejadejkam manaso javeeyo nainaddevaa aapnyuvanpurvamarshat, taddhaavaonyaanatyeti tishthaat taasminnapo maatarishvaa dadhaat/

( This Self is stationary and motionless yet the fastest as the known entity in the Universe is the mind only, since the body senses are unable to move faster than mind anyway. The Supreme too is identical to the Self or the Conciousness since mind has the comparable feature viz. Air and Space viz. ‗Maatarishvaa‘ since it moves or ‗shvayati‘ and ‗maatari‘ sustains activity.The common features of the Self and the Supreme are the same viz. Unity which is the Reality or the Truth while duplication and duplicity are the Untruth! The truism of cause and effect too are common to the Self and the Supreme: to the Self the Jnanendriyas are are the causes and effects are the Karmendriyas where as in respect of the Universal context the Supreme is the Commander of the Five Elements, as indeed ‗ from the fear of the Supreme the wind blows it is out of fear of the Supreme that the Wind blows, Sun keeps his course, Agni and Indra too obey and the fifthly mrityu or death does his duty too!) ]

Stanzas Thirty Four and Thirty Five

Asrantah syaadamaanaadaataa sammato nirupadravah, shishto na vishistavat syaad braahmano brahmavit kavih/ Ye yathaa vaatamashneeti baalaa nithamabhuyate, evam te vaatimashneenti swaveerya- syopabhojanaat/

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In case viveka purushaas by their own dehendriyaas and their own dharmaas be desirous of atmabhaava grahana aside then there be of different attitudinal vibrations. Those ‗anaatma dharma grahana vyaktis‘ could be segregated easily while ‗tatva vettaa kranti darshi brahmanaas‘ be how ever distinctive even as they be in the midst of the public domain normally by being ‗loukika vyavahaara sampannas‘! What ever be ‗the anaatma bhuta shareerendriyaas -anitya dharma vyakis as of anithya Vidvan purushaas‘ be they would be caarrying their kaarya kramaas. After all, kshudhaa pipaashaasaas be of praana dharma- shoka and moha be of antahkarana dharmaas, while jaraa mrityus be the shareera dharmaas. In such maaner shoka mohaadi manastatvaas be normal and so are the impact of kaama krodhadi arishd vargaas too. But the shanti bhaava pratisthitaas be ever distinctive. None indeed who has no control over the ‗panchendriyas‘ as afore described as driven by mind can not possess ‗nirmala buddhi‘ or transparency of thoughts nor that person‘s lifetime desire could be ever fulfilled. If there were no peace of mind where could be ‗soukhya‘ or contentment in living. Like the oarless boat the mind moves about as per the whims of wind and gets totally oriented to purely temporary pleasures of living by passing attractions aimlessly so that one‘s buddhi would be a casuality! ‗Buddhi sthirata‘ or steady mindedness is only possible by the control of thoughts. As the various beings on earth experience the effects of night, the ‗Jitendriyas‘ who ovecome the body senses and of mind, find that as a broad dayligtht. In other words, human beings of normalcy suffer from the effects of ignorance while the very few- or perhaps none but for exceptions above the cut- do experience enlightenment. As the waters of rivers and rainpours always fill in the oceans, a few jnanis of maturity seek to keep their minds and thoughts and steer clear the ever swallowing and roaring tides and their rough vicissitudes. Hence those pragmatic persons reducing the burden of derires, egos, attachments and other shackles should well deserve ‗parama shanti and paramaananda‘ or of outstanding peace and bliss. This type of situation is termed as ‗Braahmi sthiti‘ and those extremely limited number of illustrious mortals are never washed off on the swirls of ‗moha‘ and ‗bhrama‘ which at the terminal point of the life‘s ‗nirvana‘. ‗

Be a person a moodha- baala or agjaani, or even of pashutava even or as a shishtha brahma vaadis there be a manner of jnaana agjana methodology of assessing the situational conditionality. After all, Pratyaksha- Anumaana-Upamaana-Arthaapatti- Anuplabhddhi and shabdha or direct perception- inference-postulation as derived from circumstances-absence of proof and testimony of reliable expertise in the Sankhya Shaastra all about.

Stanza Thirty Six

Anaadhyaa maanushe vitte aadhyaa vedeshu ye dwijaah, te durdarsha drushprakampyaa idyaattaan brahmanastanum/

May not like the purushaas as be resorting to sarvasaadhanapratibhaayuktaas since the ‗atma jnaaa kraanti disha parayanaas‘ be not like of the ‗saadhaarana vyakti vyavahaaraas‘ as there be a gulf of distance in respect of ‗ brahma nishthaaparaatparaas‘. This indeed never be an the analogy of ‗hasti masikaantaraas‘, nay, moodha baalakas and of maha panditaas. Hence the ‗gopaneeya satkarmaacharana vidvans‘ be ever aloof from the ‗nindaarha moorkha prajaas‘. The action reaction syndrome be the least applicable, nor the igorant and arrogant as against ‗sukha shantiyuktaas‘ be strange bed fellows. How do the worlds of Devils get involved by blinding human beings in deep darkness! Indeed this is due to the ignorance caused by the severe play of body adjuncts of Pancha Karmendriyas of eyes, ears, skin, nose, and reproductive organs and the Pancha Jnaanendriyas viz. vision, hearing, touch, breathing and

100 generation acts- all guided by the ‗Manas‘ or Mind! These demonic and wicked influences tend to the hide the Reality of the Self and till such time the Panchendriyas are present in the body or till its termination!

Stanza Thirty Seven

Sarvaan svisthakruto devaan vidhyaad ya iha kaschin, na samaano braahmanasya yasmin prayatate swayam/

Svishtam kurvan swishta krut iti/’

[Explanation vide Maha Naaraayanopadshad explains vide chapter 69 as follows:

Oblations by way of Vaishvadeva - Svishta Rites, besides Svishtakrit to Gaarhapatyaagni

1) Agnaye swaah, Vishyebhoy Devebhyah swaah,Dhruvaaya Bhumaaya swaah,Dhuvakhitaye swaah, Achyutakshitaye swwah, Agnaye swishtakrite swaah, Dharmaaya swaah, Adhramaaya swaah, Adbhyudyah swaah, Aoshadhivanaspatibhya swaah, RakshoDevajanmeya swaah,Grihyaabhyah swaah, Avasaanebhyah swaah, Avasaanapatibhya swaah, Sarvabhutebhyah swaah, Kaamaaya swaah, Antarik - shaaya swaah, Yadejati Jagati yaccha cheshthati naamnobhaagoyam naamne swaah, Prithivyai swaah, Antarikshaaya swaah, Dive swaah, Suryaaya swaah, Chandramase swaah, Nakshatrebhyah swaah, Indraaya swaah, Brihaspataye swaah, Prajaapataye swaah,Brahmane swaah, Swadhaa pitrubhyah swaah, Namo Rudraaya Pashpataye swaah, Devebhyah swaah, Pitrubhya swadhaastu, Bhutebhyo namah, Manushyebhyo hantaa, Prajaapataye swaah, Parameshthine swaah/

The following thirty six oblations are addressed to Agni, the totality of Devas, Dhruva, Dhruva Kshetra, Kshita or the Eternal Abode, Agni sacrifice as rightly offered, Dharma, Adharma, Jala Devata, Aoushadhi Vanaspati, Raksho-devajanaas, Gruhya or household deities , Avasaana or Deities in the outskirts of one‘s house, Avasaanapati or the Chief of outskirt , Sarva Bhutas, Kaama or the Lord of Desire, Antariksha , Dive or Swarga, Surya, Chandra, Nakshatra, Indra, Brihaspati, Prajapati, Brahma, Pitru Devatas, Rudra-Pashupati, Devas, Pitrugana or the Departed Souls, Bhutas or a wide range of Devataa samaana Swarupas, Manushyas, Prajapati, Parameshthi or Brahma the Chaturmukha

Thus Vedas prescribe Agni Karyas besides daily Agni performances twice for Salvation

Agnayo vai trayee vidyaa Devayaanah pandhaa garhapatya Rik Prithivi rthantaram aavaahaarya pachanah Yajurantariksham Vaamadevyam aahavaneeyah Saamam Suvargo loko brihat tasmaad agneen paramam vadanti/Agnihotrah saayam pratigrihaanaam nishkritih svishthah suhrutam yagjna kratunaam praayanah suvargasya lokasya jyotih tasmaat agnihotram paramam pavitram/ Yagjna iti yagjnohi Devaanaam yagjneva hi Deva Divam gataa yagjnena asuraan apaanudanta yagjnena dwishanto mitraa bhavanti yagjne sarva pratishthitam tasmaad yagjnam paramam vadanti/

The Sacred Agni Karyas surely pave the path of Liberation. Rig Veda commends Garhapatyaagni, Yajur Veda the Anvaahaaraya -pachana in the midregion of Agni; and Saama Veda addresses Bhu Devi with Rathantara Saama, and with Ahavaneeya to Bhuvar-Suvar Lokas. Brihat Saama too is addressed to all celestial lokas. Indeed these Sacred Agnis lay the high paths to Salvation.

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Agnihotra performances twice at dawn and dusk is stated as a daily duty to offset the blemishes and sins of every householder, besides frequent homa karyas , yagjnas and kratus to forward radiant signals to celestial bodies. Yagas offer appropriate food substances to Devatas as ‗nishkaama karmas‘ or without strings meant for ‗Loka Shanti‘ or public welfare. Homa karyas or oblations with food substances into the Sacred Flames. Yagjnas involve seven sacrifices with offereings called agnaadheya, agnihotra, darshapurnamaasa, aagrayana, chaaturmaasya, nirudhapshubandha, and soutraamani. Kratu denotes somayaaga in which a yupa or sacrificial post is installed. Kratus are seven ‗somasamsthaas‘ viz. Agnishtoma, Atyagnishtoma, Ukttha, Shodashi, Vaajapeya, Atiraatra, and Aptoryami.

It is being stressed that among the means of attaining Salvation, Vedas provide pride of place to Agni Karyas as that is ever commended by Devas as they are readily gladdened. Besides frightening and driving away the evil energies, even certain unfriendly quarters of Devas get pacified and initiate their blessings. Indeed Sacred Agni karyas always tend to win over the ‗homa kartas‘.]

Further on Stanza Thirty Seven

May not like the bhadra purushaas as be resorting to ‗sarvasaadhana pratibhaayuktaas‘ since the ‗atma jnaaa kraanti disha parayanaas‘ be not like of the ‗saadhaarana vyakti vyavahaaraas‘ as there be a gulf of distance in respect of ‗ brahma nishthaaparaatparaas‘. This indeed never be an the analogy of ‗hasti masikaantaraas‘, nay, moodha baalakas and of maha panditaas. Hence the ‗gopaneeya satkarmaacharana vidvans‘ be ever aloof from the ‗nindaarha moorkha prajaas‘. The action reaction syndrome be the least applicable, nor the igorant and arrogant as against ‗sukha shantiyuktaas‘ be strange bed fellows. How do the worlds of Devils get involved by blinding human beings in deep darkness! Indeed this is due to the ignorance caused by the severe play of body adjuncts of Pancha Karmendriyas of eyes, ears, skin, nose, and reproductive organs and the Pancha Jnaanendriyas viz. vision, hearing, touch, breathing and generation acts- all guided by the ‗Manas‘ or Mind! These demonic and wicked influences tend to the hide the Reality of the Self and till such time the Panchendriyas are present in the body or till its termination!

While mentioning of samprati yogi purushaas, they indeed be ‗prashamsharhata mahaanubhaavaas‘. Such brahmanottaamaas be not ‗sampanna karya yuktaas‘ but also be replete with brahma vidya. While complimenting the Uttama Brahmanaas one could state that they be not of ‗sampaadaarjita sampannaas‘ but be of ‗veda vidya pratibha yuktaas‘. They are ajeyaas, bahu kashta vichalita negators. In fact the fundamental qualifications of viprarva be well understood, told Sanatsujeeya to King Dhritaraashtra: Janma kaarana Brahmanaas be not the decisive factor but of bhoutihka - maanasika-shuddhi, veda pratipaadya ahimsa-satya-asteya-aparigraha-brahmacharya-samaadhi saadhana youkta dushkarma rahita and be of sakshaat Brahma swarupaas.

[ Visleshana vide 1. Manusmriti - Aachaara Khanda 1 vide 101-111is quoted besides 2. Dwija Dharmas vide Smritis as follows

1.

Swameva Braahmano bhunkte svam vaste svam vadaati cha, aanrushamsyad Brahmanasya bhunjate heetare janaah, Tasya karma vivekaartha sheshaanaamanupurvashah, Swaayambhuvo Manur dheemaanidam shaastramakalpayat/ Vidushaa Braahmanena idam adhyetavyam prayatnatah,

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Shishbhyascha pravaktavyam samyaag naanyena kenachit/ Idam shastramadheeyaano braahmanah shamsitavratah, manovaagdeharjanityam karmadoshainam tripyate/ Punaati pangthim vamshaamscha sapta sapta paraavaraan, prithivomapi chavemaam krutsnaamekopi sohanti/ Idam swasyayanam shreshthamidam vriddhivivardhanam, Ivam yagjnasyam aayushyamidam nishreyasam param/Asmin dharmokhilenoktao gunadoshou cha karmanaam,chaturnaamapi varnaanamaachaarash chaiva shaswatah/Aachaarah paramo dharmah shruktah smaarta evacha, tasmaadasmin sadaa yukto nityam syadaatmayaan dwijah/ Aachaaraad vimuchyato Vipro na vedaphalamashnute, Aachaarena tu samyuktah sampurnaphalabhabhaagbhavet/ Evamaachaarato drushtwaa dharmasya manuyogatim, sarvasy tapaso mulamaachaaram jagrihuh param/ (101-111)

( A Brahmana is expected to earn his own food, wear his own apparel, and receives as also gives away his own charities and thus he is a key figure of the Soceity; indeed he is expected to perform ‗Shat Karmas‘ viz. earn by way of enabling to perform ‗dharma karyas‘ on other‘s behalf as per the laid and prescribed duties but not be a burden on others instead‘ on the other hand he ought to be a proactive agent and guide of Dharma to other Varnas. T hus the superiority of Brahmanas has to be proven as the Guide, Friend and Philosopher to other Varnas but certainl not as a parasite.In other words, Brahmanas are so deserved not only by birth but by duty.. This was why the Swayambhuva Manu clearly defined the duties of Brahmanas clearly as different and distinct from the other three classes. Vidwan Brahmanas are not only required to excel in the acquisition and absorption of ‗Jnaana-vigjnaana‘ but also be a true example of ‗Achaara-Vyavaharas‘ and provide active guidance to others. Thus the status of a True Brahmana is not only to preach but undergo rigorous pactice as well as an exponent and teacher as a true follower of Dharma. Vidwan Brahmanas are required to train the ensuing generations to be true preachers and practioners as well about the nitti-grity or the Basic Precepts with Explanations as reflected in their own personal examples and experiences. A true Brahmana is expected to bring name and fame for himself and purify and liberate the erstwhile lives of seven generations of his forefathers and their families as also be the inspirers and beacon lights to seven generations ahead too. Such exemplary Brahmasas vindicate the supremacy of the Principles of Dharma and Morality: Idam swastyayanam shreshthamidam Buddhi vivardhanam, IdamYashsyamaayushyamidam nihshreyasam param/ or they bring glory and proof of Auspiciouness and Longevity, fullfillment of ‗Chaturvidha Jeevanaakaankshas‘ are Life‘s Four Fundamentals of Aspirations of Dharma-Artha-Kaama-Mokshas. This Manu Smriti is replete with the Edicts of Dharma, its practical applications to the Chatur Varnas and indeed is the quintessence of Vedas and Smritis and indeed the true followers of the Basic Principles of Virtue do consider as a True Guide and Hand Book of Dharma for all times to come. Shrutis and Smritis are the repositories of Achaara- Dharmas and needless to say that swear by these sources of authencity. Achaaraas or age old Traditions are the crucibles of Dharma and hence the necessity for following the Traditions instinctively down the generations.)

2. Dwija Dharmas vide Smrithis

[In this context Paraashara Smriti is quoted with the ‗Shat Karma Vidhis‘ of Brahmanas as follows: Shatkarmaabhirou nityam Devaatithi pujakah, Huta sheshaantu bhungagno Brahmano naavaseedati/ Sandhyaa snaanam japo homo Devataanamcha pujanam, Vishwa Devaatithi yaamcha shatkarmaani diney diney/(Non- observance of six essential duties every day, besides Deva Puja and Atithi Seva and eating Yagna Sesha or the left overs of Yagnas would pull down a Brahmana to descend to lower worlds. The six duties are specified as Sandhya Vandana, atleast twice a day, Snaana that precedes ‗Bahyaantara

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Shuchi‘ or Cleanliness of the body and mind, Japa, Homa, Devaarchana or Deva Puja, Atithi Seva or paying respects and attention to the guests who are already familiar or unknown especially the unknown. On waking up at Brahma Muhurta or four ghadias before Sun Rise, Devata Smrarana; prathama darshana of Shrotrias, cows, Agni, and avoidance of sinners, digambaras, and beggars; Ablutions with yagnopa - veeta worn around the left ear; praatah snaana as bathing in the morning absolves the evil effects of bad thoughts, deeds and dreams in the bed; recitals of Jala devata/ Aaruna mantras in the course of the bathing; pratah snaanantara Deva Rishi Pitru Tarpana; Vastra dharana; and Vibhudi-Gandha- dharana on the forehead. Naasikyaadathavaalasya agneenaa dhaatumicchati, Yajeta vaana yagjnena sayaati narakaan bahun, Tasmaatsarva prayatena Brahmanohi visheshitah Aaadhaayaagnin vishuddhaatamaa yajet paramesh varam/ (Maadhaviya details that those Brahmanas either due to negative mentality of Nastikata or non significance of the Supreme, or due to sheer lethargy, if the prescribed Agni Karyas are not performed, then they are destined to suffer in narakas and hence the caution that Agni based Satkaryas be observed with clean consience and purity of thoughts!) Shroutam karmanachetcchak tah smaartam karma samacharet, Tatraapua shaktah karane kuryaadaacharam - antatah/(Gargya Muni exempts shrouta karma and if that is not possible, smaarta karma be peformed and even if that is not possible then ‗Sadaachara‘ or Good Behaviour be observed definitely) Pratigrahaadhyaapana yaajanaanaam pratigraham shresh -thatamam vadanti, Pratigrahasshudhyati Japya homau yaajyastu paapaat punaanti vedaah/ (Yama Dharma Raja prescribes three major duties of Prati graha, Adhyapana and Yaajana: Japa homa and Yajana are signigicant and Parigrahna or acceptance of alms purifies) Tapoviseshairvidhaih vrataischa vidhichodidaih, vedahkrisnobhi gantavyah sa rahasyodvijanmanaa/Yah svashakhaam parityajya paara -kyamadhigacchati, Sa shudrra vadbahish - kaaryah sarvasmaat dvijakarmanah/ Vedameva sadaabhyasyet tapastapsyandijottamah,Vedaabhaasohi viprasyatapah paramochyate/ (A or twice born-and this is applicable to Brahmana-Kshatriya- Vaishyas- is required to learn such Tapo Vrata based ‗rahasyas‘ or hidden meanings of Vedas by the practice of meditations and . Whosoever follows another Veda Shahka too becomes ineligible for dvija karmas. Every dvija is required to pursue one‘s own heritage and pursue that very Dharma of Adhyayana, Tapas and related virues vigourously as the golden duty) Vedasveekaranam purvam vicharobhyasanam japah, Taddaanam chaiva shishyebhyaha Vedaabhyaaso panchadhaa/ (Daksha Prajapati defined the five duties of a Brahmana as Acceptance of a Veda, Veda Vicharana or Introspection of that specific Veda, or repetitive memory, Japa or concentrated meditation and Veda Daana to one‘s own followers are the Five Principles of Vedaabhyaasa!) Satatam pratarutthaaya danta dhaavana purvakam, Snaatvaa hutvaacha shishyebhyah kuryaadhyaapanam narah/(Yama further details the Five Principles a Brahmana range from morning ablutions, snaana, ‗homaadi pratahkala vidhis‘ including homa vidhi and Vedabhyasa to disciples!) Acharyaputrah Shushrushuh Jnaanado dharmikah Shuvhih, Aaptah Shaktah Ardhadah Saadhuhsvodhyaapaadasha darmatah/ / Vriddhaou cha Maata Pitarao saadhvi bharyaasutah shishuh, Apyakarya shatam kritwaa Bhartavyaa Maurabraveet/ (Manu Smriti also states that one could assess the character and conduct, the physical and internal cleanliness and the depth of knowledge of companions like Putras, sishyas, friends and such others. Another principle of Manu underlines the golden principle of up keeping and maintainning the elderly parents, devoted wife and young children.) Yet another principle of Brahmana Dharma as enunciated by Prajapati is: Yah svadharma parityagi paashandityuchyate budhaih, Tatsanga kritthat samasyaattaavu bhavapi paapinou, yetu saamaanya bhavena Manyante purushottamam, tevai paashan - dino jneyaah narakaarha naraadhamah/ (Those who desert their Svadharma or the Principles of one‘s own family background are worthy of desertion of the Vamsha. Such persons who might be very

104 knowledgeable still become irresponsible and are called sinners; further whosoever esteem Purushottama as normal and none too great are fit cases of abode in hell after their deaths!) Kshatriya Dharma: Dushtaanaam shasanaadraajaa shishtaanaam paripalabnaat, Praapnotyabhi- eepsitaan lokaan varna samsthaakaro nripah/ ( Dushta shaasana and shishta paalana or punishing the evil and safeguarding the virtuous are the fundamental duties of a Ruler, says Vishnu Purana !) Manu Smriti presents a good deal about the Kshatriya Dharma although considering the prevalent age of democracy when the Prajas are stated to be Raajas, these Kshatriya Dharmas suffer from current relevance and sound archaic. All the same, the Dharmas are being mentioned for the sake of the record: Kings should execute Vratas in favour of Indra, Surya, Vayu, Yama, Varuna, Chandra, Agni and Prithivi. Just as Indra enables good rains for four months a year, Kings by performing Indra vrata most sincerely must help his subjects keep happy with normal rains. Just as Sun God by the power of his rays collects taxes from his Subjects for eight months a year by the blessing of the Arka Vrata that a King performs. By bringing about happiness to his Subjects in his Kingdom, the King should perform Maruta Vrata and have the Subjects blessed with even temperature always! The King should execute YamaVrata to seek blessings to his Subjects so that those who are virtuous as also otherwise be treated at the time of death just as the King should like to treat the Subjects equitably at the time of their punishment or reward! The King also should perform Vaaruna Vrata to bestow restraint to him to deal with his Subjects without favour or fear! The King must also perform Chandra Vrata so that the King might be imbibed of natural equanimity and fulfillment towards his Subjects! Also a King must perform Agneya Vrata to the Agni Deva deal with his subordinates with appropriate harshness as and when required. Having detailed the concerened Vratas, a Kshatriya for sure should be fully aware of the following instruction of Manu: Yathaa sarvaani bhutaani dharaadhaarayate samam, Tathaa sarvaani bhutaani bibhratah Parthiva Vratam/ (A kshatriya by birth should pay high consideration in favour of the son of one‘s own teacher, servant, provider of knowledge, Dharmatma, the one with high practice of Shuchi or Cleanliness of Body and Mind; a very near and dear companion, a person of moral courage and physical support, provider of wealth, an extremely docile and virtuous and a Teacher- these are the ones a Kshatriya needs to always stand by and depend!) Dharma: Pashunaam rakshanam daanam ijyaadhyayanamevacha,Vanik patham kusheedam cha Vaishyasya krishi mevacha/ (Manu Smriti is quoted again: Vaishya dharmas include pashu rakshana, daana, puja, adhyayana, business, and trading) In sum Parashara Maharshi aptly describes:Kshatriyopi krushim krutvaa dwijam devaampujayet, Vaihyah anyastathaakuryat krishi vaanijya shilpikaan/ Chaturnaamapi varnaamsha dharma sanaatanah/ (Kshatriyas display their industriousness , valor and courage and serve Brahmanas for thier involvement and dedication in Deva Pujas; Vaishyas earn out of theirtrading and business skills and so do the other class of Society due to their ability in crafts. Thus the Four Varnas are engaged in their own respective duties as their contributions to the Society as per their own prescribed Dharmas!) Common Dharmas: to all Varnas: Kshamaa satyam damah shoucham daanamindriya samyamah, Ahimsaa Guru shushrushaa tirthaanusaranam dayaa/ Aarjavam lobha shunyatvam Deva Brahmmana pujanam, Asabhyasuyaacha tathaa Dharmah saamaany uchyate/ (Common Dharmaas, irrespective of Varnas as precribed by Vishnu Maharshi include truthfulness, patience, control of emotions, cleanliness of body and mind, disposition of charity, self control, non violence, service to teachers, visits to Tirtha Places, kindness and generosity, straightforwardness, broad-mindedness and worship of Brahmanas and Devas]

Stanza Thirty Eight

Yamaprayatamaanam tu maana yanti sa maanitah, na maanyamaano manyet naavamenaanusanjvaret/

105

Moksha Dharma be thus explained that Brahmavetta purushaas be following the saamsaarika padaardha vivarjitaas and with the vigjnaana of.Shodasha Tatvaas of the gross body as of 1) ‗Jnanendriayas‘: Five of sense organs, viz, Eyes, Nose, Tongue, Mouth, and Skin; 2) ‗Karmendriayas‘: or Five Organs for Action viz: mouth, feet, hands, genital and anus; 3) Five ‗Tanmatras‘ or inner basics of elements or light, sound, taste, smell and consciousness; 4) Five ‗Antahkaranas‘: Mind or thought, Buddhi or Understanding, Siddha or Power of mind leading to Jayam or success and Angaram or Excitement; 5) Six ‗Adharas‘ or Foundations: Muladhara, Svadhistana, Manipura, Anantha, Visuddhi and Angana; 6) ‗Dhatus‘ or Seven Body Constituents: Serum, Blood, Semen, Brain marrow, Flesh, Bone and Skin. 7) Ten ‗‘ or Vital Airs: Prana ( Near Heart), Apana ( Top to bottom), Samana ( Near Throat), Vyana ( Total Body), Utthana ( near navel), Nahana ( movements and speech), Koormana ( causing disgust or dismay), Kiriharana ( facial), Devadatta ( exaled by yawning) and Dhanajaya ( remaining in the body after death) 8) Five ‗Kosas‘ or body parts: Annamaya ( food body), Manomaya(Composed of mind), Pranamaya (the force holding body and mind), Vijnanamaya ( body of intellect) and Anantamaya (the body of Bliss); 9) ‗Nava Dvaras‘ or Nine Doors : two eyes, two ears, two nostrils, mouth, genital and excretionay channel. 10) Eight ‗‘ or Vices: Lust, meanness, anger, carelessness, showiness, ferocity, haughtiness, and jealousy. 11) Three ‗‘or Body Regions : Agni or the fire place in lower abdomen, Aditya Mandala or the Place of Sun in stomach, and Chandra Mandala or the Region of Moon in head and shoulders. 12) Three Temperaments viz. flatulency or excessive self importance, melancholy or pensive sadness, bilous temperament or irritability, Phlegmatic temperament or indifference. 13) Three ‗Gunas‘ or attributes: Satva ( Goodness), Rajas ( Passion) and Tamas ( Ignorance). 14) Five ‗Avasthas‘or Inner Soul abodes in body parts viz. ‗Sakiram‘ or Fully Alive and Vigilant connected to forehead, ‗Svapnam‘ or dormant soul in a state of dream connected to neck, ‗Sujjuti‘ or insensibility of soul connected to breast, ‗Turiyam‘ or abstraction of mind while soul is connected to navel and ‗Turiyathitam‘ or a state of death when the soul is sunk into mooladharam. 16) Ten ‗Nadis‘ or nerve connections viz. Idakala or the nerve beginning from big toe of right foot to left nostril, ‗Pinkala‘ nerve connecting the big toe of left foot to right nostril, ‗Kantari‘ or nerves beginning from navel to neck assuming seven folds of seven tones of human voice, ‗Suguva‘ or the optical nerves interconnecting ten branches, ‗Purudan‘ or the auditory nerves linking one hundred twenty lines, Guru beginning from navel to flat stomach, ‗Sangini‘ on flat belly, ‗Suzi Muna‘ the nervous link connecting Adharas like Mooladhara, Svadhishtana etc.and Atti and Alambuda connecting miscellaneous body parts.Thus having been rejected of his ‗dehaabhimaana‘ the ‗yoga saadhakaa‘would assume a distinguished ‗dwiteeya rupa darshana‘. Then He would vizualise the aakaasha as of jala swarupa as his inner consciousness would merely be of waters and of waters only. Thereafter the experience would gradually shift to agni tatva dhaarana as sarvatra agni prakaasha only be visualised. Then the sarvatra vyapi vaayu especially on aakaasha was experiened. Further after the tejas samhaara and vaayu ratva vijaya prapti, only neelaakaasha was the remainder. As all the ‗lakshana prakatna‘, then the paarthiva ishvarya siddhi be energised and the parama yogi would by then accomplish the srishti kaarana shakti would be energised.

[ Explanation on Pancha Bhutaatmika Yoga Sidhhi Lakshanaas vide Varaahopanishad

The body is composed of the five elements. It is filled with five Mandalas (spheres). That which is hard is Prithvi (earth), one of them; that which is liquid is Apas;2. That which is bright is Tejas (fire); motion is the property of Vayu; that which pervades everywhere is Akasa. All these should be known by an aspirant after Yoga.3. Through the blowing of Vayu-Mandala in this body, (there are caused) 21,600 breaths every day and night.4. If there is a diminution in the Prithvi-Mandala, there arise folds in the body; if there is

106 diminution in the essence of Apas, there arises gradually greyness of hair;5. If there is diminution in the essence of Tejas, there is loss of hunger and lustre; if there is diminution in the essence of Vayu, there is incessant tremor;6. If there is diminution in the essence of Akasa, one dies. The Jivita (viz., Prana) which possesses these elements having no place to rest (in the body) owing to the diminution of the elements, rises up like birds flying up in the air.7. It is for this reason that is called Udyana (lit., flying up). With reference to this, there is said to be a Bandha (binding, also meaning a posture called Udyana-Bandha, by which this flight can be arrested). This Udyana-Bandha is to (or does away with) death, as a lion to an elephant.8. Its experience is in the body, as also the Bandha. Its binding (in the body) is hurtful. If there is agitation of Agni (fire) within the belly, then there will be caused much of pain.9. Therefore this (Udyana- Bandha) should not be practiced by one who is hungry or who has urgency to make water or void excrement. He should take many times in small quantities proper and moderate food.10. He should practise Mantra-Yoga. Laya-Yoga and Hatha-Yoga, through mild, middling and transcendental methods (or periods) respectively. Laya, Mantra and Hatha- have each (the same) eight subservients.11- 12(a). They are Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi.12(b)- 13(a). (Of these), Yama is of ten kinds. They are non-injury, truth, non-coveting, continence, compassion, straightforwardness, patience, courage, moderate eating and purity (bodily and mental).13(b)-14. Niyama is of ten kinds. They are Tapas (religious austerities), contentment, belief in the existence of God or Vedas, charity, worship of Ishvara (or God), listening to the expositions of religious doctrines, modesty, a (good) intellect, Japa (muttering of prayers) and Vrata (religious observances).15-16. They are eleven postures beginning with Chakra. Chakra, Padma, Kurma, Mayura, Kukkuta, Vira, Svastika, Bhadra, Simha, Mukta and Gomukha are the postures enumerated by the knowers of Yoga.17. Placing the left ankle on the right thigh and the right ankle on the left thigh and keeping the body erect (while sitting) is the posture "Chakra".18. Pranayama should be practised again and again in the following order, viz., inspiration, restraint of breath and expiration. The Pranayama is done through the Nadis (nerves). Hence it is called the Nadis themselves.19. The body of every sentient being is ninety-six digits long. In the middle of the body, two digits above the anus and two digits below the sexual organ, is the centre of the body (called Muladhara or sacral plexus).20-21. Nine digits above the genitals, there is Kanda of Nadis which revolves oval-shaped, four digits high and four digits broad. It is surrounded by fat, flesh, bone and blood.22. In it, is situate a Nadi-Chakra (wheel of nerves) having twelve spokes. Kundali by which this body is supported is there.23. It is covering by its face the Brahmarandhra (viz., Brahma's hole) of Susumna. (By the side) of Susumna dwell the Nadis Alambusa and Kuhuh. 24. In the next two (spokes) are Varuna and Yasasvini. On the spoke south of Susumna is, in regular course, Pingala.25. On the next two spokes, are Pusha and Payasvini. On the spoke west of Susumna is the Nadi called Sarasvati.26. On the next two spokes are Sankhini and Gandhari. To the north of Susumna dwells Ida;27-28. In the next is Hastijihva; in the next is Visvodara. In these spokes of the wheel, the twelve Nadis carry the twelve Vayus from left to right (to the different parts of the body). The Nadis are like (i.e. woven like the warp and woof of) cloth. They are said to have different colours.29-30. The central portion of the cloth (here the collection of the Nadis) is called the Nabhi Chakra (navel plexus). Jvalanti, Nadarupini, Pararandhra and Susumna are called the (basic) supports of Nada (spiritual sound). These four Nadis are of ruby colour. The central portion of Brahmarandhra is again and again covered by Kundali.31-33(a). Thus ten Vayus move in these Nadis. A wise man who has understood the course of Nadis and Vayus should, after keeping his neck and body erect with his mouth closed, contemplate immovably upon Turyaka (Atman) at the tip of his nose, in the centre of his heart and in the middle of Bindu and should see with a tranquil mind through the (mental) eyes, the nectar flowing from there.33(b)-34. Having closed the anus and

107 drawn up the Vayu and caused it to rise through (the repetition of) Pranava (Om),he should complete with Sri Bija. He should contemplate upon his Atman as Sri (or Parasakti) and as being bathed by nectar.35. This is Kalavanchana (lit., time illusion). It is said to be the most important of all. Whatever is thought of by the mind is accomplished by the mind itself.36. (Then) Agni (fire) will flame in Jala (water) and in the flame (of Agni) will arise the branches and blossoms. Then the words uttered and the actions done regarding the universe, are not in vain.37. By checking the Bindu in the path, by making the fire flame up in the water and by causing the water to dry up, the body is made firm.38. Having contracted simultaneously the anus and Yoni (the womb) united together, he should draw up Apana and unite with it Samana.39. He should contemplate upon his Atman as Shiva and then as being bathed by nectar. In the central part of each spoke, the Yogin should commence to concentrate Bala (will or strength).40. He should try to go up by the union of Prana and Apana. This most important Yoga brightens up in the body the path of Siddhis.41. As dam across the water serves as an obstacle to the floods, so it should ever be known by the Yogins that the of the body is to ().42. This Bandha is said of all Nadis. Through the grace of this Bandha, the Devata (goddess) becomes visible.43. This Bandha of four feet serves as a check to the three paths. This brightens up the path through which the obtained (their Siddhis).44. If with Prana is made to rise up soon Udana, this Bandha checking all Nadis goes up.45. This is called Samputa-Yoga or Mula-Bandha. Through the Practising of this Yoga, the three Bandhas are mastered. 46. By practising day and night intermittingly or at any convenient time, the Vayu will come under his control.47. With the control of Vayu, Agni (the gastric fire) in the body will increase daily. With the increase of Agni, food, etc., will be easily digested.48. Should food be properly digested, there is increase of Rasa (essence of food). With the daily increase of Rasa, there is the increase of Dhatus (spiritual substances).49. With the increase of Dhatus, there is the increase of wisdom in the body. Thus all the sins collected together during many Crores of births are burnt up.50. In the centre of the anus and the genitals, there is the triangular Muladhara. It illumines the seat of Shiva of the form of Bindu.51. There is located the Parasakti named Kundalini. From that seat, Vayu arises. From that seat, Agni becomes increased.52. From that seat, Bindu originates and Nada becomes increased. From that seat, Hamsa is born. From that seat, Manas is born.53. The six Chakras beginning with Muladhara are said to be the seat of Sakti (Goddess). From the neck to the top of the head is said to be the seat of Sambhu (Shiva).54. To the Nadis, the body is the support (or vehicle); to Prana, the Nadis are the support; to Jiva, Prana is the dwelling place; to Hamsa, Jiva is the support;55. Hamsa is the seat and the locomotive and fixed universe. Being without distraction and of a calm mind, one should practice Pranayama.56. Even a person who is well-skilled in the practice of the three Bandhas should try always to cognise with a true heart that Principle which should be known and is the cause of all objects and their attributes.57. Both expiration and inspiration should (be stopped and made to) rest in restraint of breath (alone). He should depend solely on Brahman which is the highest aim of all visibles.58. (The giving out of) all external objects is said to be Rechaka (expiration). The (taking in of the) spiritual knowledge of the Shastras is said to be Puraka (inspiration) and (the keeping to oneself of) such knowledge is said to be (or restraint of breath).59. He is an emancipated person who practices thus such a Chitta. There is no doubt about it. Through Kumbhaka, it (the mind) should be always taken up and through Kumbhaka alone it should be filled up within.60. It is only through Kumbhaka that Kumbhaka should be firmly mastered. Within it is Parama-Shiva. That (Vayu) which is non-motionless should be shaken again through Kantha- (throat-posture). 61-62. Having checked the course of Vayu, having become perfect in the practice of expiration and restraint of breath and having planted evenly on the ground the two hands and the two feet, one should pierce the four seats through Vayu through the . He should shake Mahameru

108 with the (aid of) Prakotis (forces) at the mouth of Vayu. 63. The two Putas (cavities) being drawn, Vayu throbs quickly. The union of moon, sun and Agni should be known on account of nectar. 64. Through the motion of Meru, the Devatas who stay in the centre of Meru move. At first in his Brahma-Granthi, there is produced soon a hole (or passage).65. Then having pierced Brahma-Granthi, he pierces Vishnu-Granthi; then he pierces Rudra-Granthi.66-67(a). Then to the Yogin comes Vedha (piercing) through his liberation from the impurities of delusion, through the religious ceremonies (performed) in various births, through the grace of and Devatas and through the practice of Yoga.67(b)-68. In the Mandala (sphere or region) of Susumna (situated between Ida and Pingala), Vayu should be made to rise up through the feature known as Mudra-Bandha. The short pronunciation (of Pranava) frees (one) from sins; its long pronunciation confers (on one) Moksha.69-70. So also its pronunciation in Apyayana or Pluta Svara (tone). He is a knower of Veda, who through the above-mentioned three ways of pronunciation knows the end of Pranava which is beyond the power of speech, like the never ceasing flow of oil or the long-drawn bell-sound. The short Svara goes to Bindu. The long Svara goes to Brahmarandhra; the Pluta to Dvadasanta (twelfth centre). The Mantras should be uttered on account of getting Mantra Siddhis.71- 72(a). This Pranava (OM) will remove all obstacles. It will remove all sins. Of this, are four Bhumikas (states) predicated, viz., Arambha, Ghata, Parichaya and Nishpatti. 72(b)-73(a). Arambha is that state in which one having abandoned external Karmas performed by the three organs (mind, speech and body), is always engaged in mental Karma only.73(b)-74(a). It is said by the wise that the Ghata state is that in which Vayu having forced an opening on the western side and being full, is firmly fixed there.74(b). Parichaya state is that in which Vayu is firmly fixed to Akasha, neither associated with Jiva nor not, while the body is immovable.75. It is said that Nishpatti state is that in which there take place creation and dissolution through Atman or that state in which a Yogin having become a performs Yoga without effort. Whoever recites this Upanishad becomes pure like Agni. Like Vayu, he becomes pure. He becomes freed from the sins of the theft of gold. He becomes a Jivanmukta.Like the eye pervading the Akasha (seeing without effort everything above), a wise man sees (always) the supreme seat of Vishnu. ].

Stanzas Thirty Nine and Forty

Lokasya bhaavavritthirhi nimeshonmeshavat sadaa, vidvaamso maanahanteeha iti manyat maanitaah/ Adharma vidhusho moodhaa lokashaastra vivarjitaah, na maanyam maanayishyanti iti manyeda maanitah/

As having controlled samasta indriya samuuhas from the vishaya vaanchhaas the uttama maanavaas sought to withstand Adhi Bhoudika or Ailments of Physical Nature-;Adhyatmika or of Mental- Psychological Nature; and Adhi Daivika or of Natural Calamities like Earth quakes, floods, lightnings etc. beyond human control.- besides Shaaririka Tapaas include dieseases related to head, digestive, heart, breathing, vision, limbs, skin, fevers and so on; related are the various physiological problems of blood- urinary-pelvic nature. Manasika Tapaas are related to Kama, Krodha, Bhaya, Dwesha, lobha, Moha, Vishada, Shoka, Asuya, Apamana, Irshya, Matsara etc.- due to the difficulties attributed to animals, birds, Pishachaas, Serpents, Rakshasaas and poisonous related creatures like scorpions. The troubles on account of cold, heat, air, rains, drought, water, earthquakes, cyclones and so on- the troubles are related to birth, childhood, youth, old age, ignorance, Avidya, loneliness, smell, lack of resources, poverty, immaturity, inexperience, lack of opportunity, fear of death, death itself - problems of excessive of opulence, excellent health, excessive youth, and such other excesses and some times ignorance -Tapaas

109 due to discriminations of sex, age, social status, experience, opportunity, family background; origin of birth viz. religion, Varnashrama and age. Disappointments in life, more specifically relating to money and fame, including their earnings, perservation and its vinasha or destruction happen to be yet source of human concern. Then the uttama maanavaas had truthfully followed the regulations of brahmacharya- gaarhastya- vaanaprastya-sanyaasa mukti margaas with utmost transparency. All along, the tatva jnaani purushaas with dhridha nishchaya and as resultantly tunred out as dhridha nishchaya tatvajnaanis and oh sthita pragnatva. Thus the following stanza of relevance: Swabhaavavrittih swabhaaviko pravritthiriti manyet, tathaa avamaanito janairavagjjnaato vidvaanevam manyet- adharma vidusho moodhaa vivekaheenaa lokashaastra vivarjitaa na maanyam maanaarham maanayishyanti, ityedavidushaam swabhaava iti manyeet amaanitopuujito vidvaan/ In other words, in this samsaara, vyayvahaara srijatva bhadra purusha sammaanitaas be of swaabhaavika pravritthi jnaataas. And the rest be of loukika vyaahahaara shunya bhadra puruhaas be never be respect worthy.

Stanza Forty One

Na vai maanascha mounam chs sahitou vasatah sadaa, ayam maanasya vishayo hyaasou mounasta sadviduh/

Those who are of ‗sthitapragjna lakshana yukta brahma nishtha jnaani sammanitaas‘ be ever prostration worthy ; their netradwaya‘s unmesha-nimisha chanchalatva pravitti be rid off and alwas with sama bhava are stated as the jnaani purushaas. Now the analysis of ‗maana -avamaana and mouna‘ since maanaavamaanaas are of loka sambandha vishayaas.But mouna which nodoubt be tongue oriented yet is of para loka sambhandhita and Brahma naama sambandhita.

In the process of Creation, Brahman created food and Lokas and Loka Palakas or corresponding Devas ruling the body organs and senses to appease their hunger/ thirst.He concentrated on Water and resultant product viz. food was generated.Having materialised food, Brahman tried body organs to absorb but none of the organs or sense extensions evinced ready interest.The first body part and its sense organ viz. nose and smell rejected food as neither is in the need although the smell is inviting.Another Karmendriya or body part and the Jnaanendriya or the sensory organ viz. the eyes and their vision too failed acceptance of food although the the look of food is attractive.Ears and good hearing failed to attract the worth of good food except extol its taste.The body skin and touch of food does not evoke ready interest but for its feel.Mind and thoughts of good food have only academic interest but does not have compelling desire.Reproductive organ too is not enamoured of food except the excretory organ has a reverse interest. Finally, it was the Vital Energy that responded to the need of food as that indeed was the devourer of food . How does Bhagavan then enter the body of a Being!Bhagavan then decides to enter as the Concsiouness through the tiny cleavege of ‗Kapaala‘ or the skull and enjoys three abodes of a human being viz. awakeness-dream stage- deep sleep / ‗sushupti‘.Thus Bhagavan enters the human body as the ‗Antaratma‘ or Inner Consciousness of the Individual Self.

Thus the concepts of maanaavamaana mounas are essentially the ‗dharmatraya sthaana visheshanaas‘ Yet, in Reality beyond the bonds of Maha Maya obstructing the clear vision of Pure Consciousness due to Layers and defilements of aaanava, maayiya and karma nature, being the inner most, the interior and the outer parts of the husk that cover in three layers before obtaining the pure grain or antaratma with neither desirable nor the totally free from the stains of the pristine Self! Pancha Bhutas, Panchendriyas and Tri- Tatwas viz. Manas, Buddhi and Ahamkara total up to Prakriti. Prakriti is the totality of the 23 products,

110 each produced from the cause and effect cycle and together Prakriti and Purusha activise the entite universe compose of 36 tatwas!From Prakriti upto Earth, creation encases ‗Chaitanyam‘ or the Pure Conscious -ness by ‗dehabhava‘ as concealed, just as chaff covering the food grain. This Chaitanyam is covered by Maya aided by indriyas or the sense organs or ‗kalaas‘ to specific gross physical elements.

And hence be established the iha-paraloka goodha satya as of AUM TAT SAT Parabrahma.Aum Tat Sat Varenyam/ ‗AUM is the true reflection of Srishi the Universe. Once Pranava recital is taken up then the ‗dehendriya praana mano buddhi‘ or the body parts, life‘s energy, the mind and its variations get srirred up and rejuvenated. Pranava is the very Life‘s force, and in reverse sense Praana is Pranava itself literally! There could be no worship nor puja nor any ‗mantra‘ without AUM! Omkaara comprises A kaara-U kaara-Ma kaara. Aum iti aksharam Brahma! Brahman is ‗Aum‘: the Letter ‗A‘ is pronounced by one‘s throat emerging from deep within right from the navel- ‗U‘ across the tongue- and ‗M‘ terminating with both the lips. Then the three words by way of vyahritis or Bhur- Bhuvar- Svah or Earth- Horizon- Sky as also the Time Measurement of the Present-Past- Future. Then the rest of the : Tat or that Paramatma the Blissful Truth- Savitur or the very original Celestial Surya as distinct from what one visions- varenyam or be worshipped- bhargo devasya or the eternal celestial splendour- dheemasya or worthy of meditation- dhiyo yo nah : may that unique awareness - prachodayaat or be keenly enlightened! Om bhur bhuvah svah tat Savitur varenyam Bhargo Devasya dheemihi, dhiyoyonah prachodayat/ Recitation of this Supreme Mantra acquires the qualities of the perfectly balanced person in terms of the qualities of virtue as per the laws of material nature. Pranava and the hidden meanings of Scriptures like Upanishads anaysing Brahman the Reality bestow nectar leading to material fulfullment and spiritual enlightenment.Brahman signifying the Unique syllable OM constitutes the upward rays of Surya representing the upper honey cells. In this context, the secret injunctions of Upanishads and Scriptures are indeed the bees and the flower is of OM while the waters or juices are the nectars.The mystical instructions issued by Upanishads are motivated by the flower of Pranava and thus originate juices in the form of fame, luster, vitality and strength provided by food. The juices flowed in abundance and settled on the side of Surya Bimba which is what activises all across the Great Entity.Thus these flows of juices are indeed the essence of essences, as Vedas or Sciptures are all the true nectars! What all are the Sacrifices, Rites, Meditations, Dharmaacharanas, Guhya Mantras, splendours of Pranava and so on are the quintessence of what Brahman and Reality is all about! The multi splendoured eminence of Gayatri is the heart and Soul of Earth and of the Beings vis-a vis the Unknown! Utmost Significance of OM as the gateway to virtuous human birth and beyond .Even if one does not fully realise the true import of the Single word OM nor comprehend the constitution and basis of it, by one‘s thought and partial meditation of it should enlighten the person concerned and ensure the attainment of birth next on earth. Rik Veda Mantras ensure human birth, and that gives ample possibilties of ‗ tapasaa brahmacharyena shraddhayaa‘ or meditation, self control and faith leading to application of mind to the Basic Truth and Reality. More intensive meditation on the OM mantra- comprising three Letters viz. A-U-M, if coupled with another letter viz. ‗U ‘ signifying the mind as also the relevant Yajur Veda would elevate a a virtuous person to Soma Loka or the world of the Moon and turns around to human birth again. Further meditation by the third syllable ‗M‘ of the word OM to ‗Param Purusham‘ or Hiranyagarbha Brahma then, one would get unified with and identified by Surya Deva in the Solar Orbit resplendent with extraordinary luminosity. Then just as a serpent gets rid of its skin, then the enlightened person concerned deep in meditation gets rid of his sins on account negative deeds and once led by the Saama Veda Chants is purified and qualified from the pursuit of the Supreme. The ‗tisra maatraa‘ or the three letters viz. A-U-M of OM are no doubt

111 within the range of death but itself. But together, the meditation of ‗ baahyaabhyantara madhyamaasu‘ or the three phases of ‗jaagrat-svapna-sushupta‘ or awakenness-dream stage-sleep viz. the external- internal- intermediate stages leads to the realms of mortality or of Immortality. Thus once all the three leters are united, then the person of enlightenment is least distrubed. In sum, ‗ pathana-manana-tanmayata‘ or reading-repetition-total absorption of mantras achieves human birth, of mantras accomplish Antariksham or the Intermediate Interspace; of Saama mantra chantings one attains what the Seekers would be delighted in for recognition viz. the Truth beyond. Thus the mere Pranava could scale heights by steps to reach the top to realise the Ananta-Ajara-Amrita-Abhaya Param or the Endless- Unaging- Everlasting- Ageless-Immortal Supreme!

[ Vishleshana on AUM- Pranava Shabda- Aum vide select Upanidhads]

A-U-M symbolises one‘s own consciousness of truthfulness and reliabilty signifying the kaleidoscipic variations of mind in endless forms, yet therefore anything that changes constantly!

A-U-M signifies one‘s own mind as conditioned of Pancha Bhutas of Earth- Water- Fire- Air and Skies besides the Panchendriayas of Karmendriyas viz. nose-tongue- eyes- ears- skin respecively and of Jnanendriyas viz. Ghrana-Rasa- Chakshu-Shrotra-Twak or smell, taste, see, hear and touch. as also of the Pancha Tanmatras of Light, sound, taste, smell and consciousness.

A-U-M as of now being attached to the Charioteer called the Intellect as of discretion or otherwise, and as of the Wise / Vicious horses that get carried away with right or of wrong deeds. But once Intellect in tune with the bridle of mind is endowed with care and discretion then the organs too like the good horses tend to run on the roads of safety and well being. Contrarily, the master of the chariot looks bewildered as mute spectator to the unapproved deeds of the Charioteer, the bridle and the horses thus for sure getting deeply engaged in the cycle of births and deaths with all the risks of existence again and again either as humans or animals or worms depending on the deeds of the body concerned! However if the charioteer as associated with the bridle and quality horses would certainly take to smooth roads without pitfalls and seek to escape the dreaded cycle of births ans deaths!

A-U- M is Brahman. Om consists of one syllable is the Antah-Pranava or one‘s own conscience. It is divided into eight (matras) - the vowel 'a', the vowel 'u', the consonant 'm', the half-syllable (ardha-matra) the nada, the bindu, the kala and the shakti. Hence it is not of four - as its chief matras as has been said to be. The vowel 'a' consists of ten thousand parts, the vowel 'u' is of a thousand parts, the letter 'm' of a hundred parts and the Ardhamatra-Pranava consists of an endless number of parts.

A-U-M has been highlighted from the complexity of quotes from the writings on the website of kamakoti.org vide Articles/ Books . Now, Veda- Puraana-Upanishad- Dharma -Itihaasa-Shastras had already been reflected for some time now as highlighted on Tri Murtis, Tri Devis, Pancha Bhutaas, Agni Karyas, Nava Grahas, Contemporary Subject Writings and so on.

A-U-M, thus what all of a little of comprehensible and the huge chasm of what is not far beyond comprehension are like the Agjnaana- Vigjnaana- and Paraajgnaana categories;

A-U-M is now being thus sought to be explained as the Essence of Pranava!!

Pranava Shabda ‗AUM‘

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This be the essence of Life as explained in Chaturvedaas, Shat Vedangas, Dharma Shastras, Puraana, Upanishad, Smriti, Tarka Meemaamsaas. The ever singular Pranava Shabda AUM is what the representation of the Universe all about. The Unrerealizable Paramatma manifested ‗Eka Nemi‘ or the Eternal Single Hub of wheel Kaalaaa Chakra with three tiers or three folds of three Gunas of Satva- Rajas-Tamas; sixteen terminals or of five elements of ‗Prithivyaapastejovaayuraakaashas‘, five organs of Perception viz. Jnanendriyas and five organs of Action or Karmendriyas and the mind as the Leader; ‗Shataardhaaram‘ or fifty spokes representing viz.‘ viparyaas‘ viz. misleading conclusions, ‗tamas‘ or ignorance, ‗moha‘ or self-love, ‗maha moha‘ or extreme infatuation, ‗taamishra‘ or abhorence and and ‗andhataamishra‘ or terror; ‗Vimshati pratyaraabhih‘ or twenty four counter spokes or the Five Basic Elements of Nature with five each of organs and senses and mind; ‗ Ashtaika shabdih‘ or six sets of eights viz. ‗Prakriti‘ or Nature, with eight causes of five elements with, ‗Manas‘or Mind, Buddhi‘ or Intelligence and ‗Ahamkaara‘ or Ego . Also in the Universal Creation a strong rope tied to each and every being named ‗Karma‘or the plus and minus account‘ as of the dominant difference of three ingredients of Life viz. ‗Dharmaadharma vichakshanaa jnaanam‘ or the innate capability of Righteousness and its Contrariness; and ‗dvini mittaika moham‘ or the double edged obsession of good and evil orientation both being the definite causes of rebirth! This is how the delineation of the Single focal point or the hub of the wheel of Life- OM !

Now the Recitation of Pranava as proposed by seven ‗Vyahritis‘(applicable expressions of Gayatri) viz Om Bhuh, Om Bhuvah, Om Suvah, Om Mahah, Om Janah, Om Tapah, and further Om Satyam, Om tatsavatir varenyam bhargo devasya dheermahi dhiyo yonah prachodayaat, Om Apo Jyoti rasomritam Brahma Bhurbhuvatswarom/ as followed by Pranaayaama or the Control of Prana Vayu is performed by touching the nose by the thumb and second finger and air must be taken in slowly through the left nostril and sent out by the right nostril; inhalation is known as ‗Puraka‘, retaining is ‗Kumbhaka‘ and exhalation is Rechaka, the three tasks done by 1:3:2 ratio, completing one Pranayaama. The person of enlightenment who is able to sit erect with the three upper limbs of the body viz. the chest, neck and head, directing his vital energies of the senses and thoughts of mind into the heart should be swiftly navigate one‘s Self on the turbulent currents of Samsara towards the shores of Brahman with neither fear nor imbalances!

On AUM vide Select Upanishads

Chhandogya Upanishad

I.i.1- is devoted to Om the First ever sound of Anirvachaneeya Vedas expressed in Udgita explaining Universal Creation, Scriptures, Meditation, Rites and so on extolling the Reality signifying the Supreme Paramatma as reflected in Antaratma the Self! It says: Omityedat aksharam Udgitam upaaseeta, Om iti hrid gaayati tasyop vyaakhyaanam/ or even as ‗Udgita‘ or the chant of the Supreme signifies OM emphasising that very word as the essence of Reality or the Truth, Upanishads underline the proximity and the symbolic expression of Patamatma. The following verses describe that of the several entities of Creation, Earth is of importance, from Earth water is of fundamental nature; herbs and plants yielding food is imperative, human body is the basis, the organ of speech is of vital, from the vocal origin are the Rig-Saama /Udgita mantras and thus the expression of OM is of quintessence. Udgita, being the foremost of the Lord‘s Creation, is stated as the core of the essentials. As the organ of Speech is Rigveda, Praana is Saama Veda, and Om is Udgita, the synthesis of Vaak and Praana or of Speech and the Vital Force. The

113 pair of Vaak and Praana as also of Rik and Saama do fulfill each other‘s wishes thus the word Om fulfills the desires of male-female couples.This syllable of OM itself provides content of material and spititual fulfillment and hence ‗Pranava‘ or the expression of Om is the great aspirations of ‗iham‘ and ‗param‘ or the best of both the worlds. All the Vedi Rites are initiated by the utterance of OM; even as the Adharyu or the Initiator initiates the chants of the hymns in favour of targetting at Devas, while the Udgita sings in commendation of the Rites as instructed for worship of OM itself signified by Vedas. Even if the Rites are performed without fully absorbing the significance of the word OM, yet with faith and meditation the result would not be any less, but however, if coupled with the knowledge and import of what OM is all about, naturally the effect would be fuller; the Rites performed with Vidya or knowledge, coupled with ‗Shraddha‘ or Conviction and Upanishada‘ or Deep Meditation would lead to instant fruits‘.

Prashnopanishad

V.6-7 stanzas are quoted: V.3-5) Sa yadi eka mantram abhidhaayeeta, sa tenaiva samveditastura jagatyaam abhisampadyate; tam Richo manushyaolak upanayante, sa tatra tapasaa bhahmacharyena shraddhayaa sampanno mahimaanam anubhavati// Atha yadi dvimaatrena manasi sampadyate sontariksham yajurbhir unneeyate soma lokam, sa somaloke vibhutim anubhuuya punaraavarte// yah punaretam trimaatrena Om iti ethenaiva- aksharena param purusham abhidhyaa -yeeta, sa tejasi Surye sampannah;adhaa paadodaras-tvachaa vinirmuktah sa saamabhir unneeyate brahma lokam, sa etasmaaj jeevaghanaatparaatparam purishayam purusham eekshate: tad eatou shokam bhavet// (Even if one does not fully realise the true import of the Single word OM nor comprehend the constitution and basis of it, by one‘s thought and partial meditation of it should enlighten the person concerned and ensure the attainment of birth next on earth. Rik Veda Mantras ensure human birth, and that gives ample possibilties of ‗ tapasaa brahmacharyena shraddhayaa‘ or meditation, self control and faith leading to application of mind to the Basic Truth and Reality. More intensive meditation on the OM mantra- comprising three Letters viz. A-U-M, if coupled with another letter viz. ‗U ‘ signifying the mind as also the relevant Yajur Veda would elevate a a virtuous person to Soma Loka or the world of the Moon and turns around to human birth again. Further meditation by the third syllable ‗M‘ of the word OM to ‗Param Purusham‘ or Hiranyagarbha Brahma then, one would get unified with and identified by Surya Deva in the Solar Orbit resplendent with extraordinary luminosity. Then just as a serpent gets rid of its skin, then the enlightened person concerned deep in meditation gets rid of his sins on account negative deeds and once led by the Saama Veda Chants is purified and qualified from the pursuit of the Supreme) . Further: Omkaara contains ‗chatush paada‘ or four feet, ‗tri sthaana‘ or three places, and ‗pancha devata‘or five Gods; indeed if one is not aware of the meaning and status is not worthy of being a ‗dwija‘ especially a brahmana! Omkara comprises ‗ashtaangaas‘ or eight limbs viz: Vishva, Taijasa, Paagjna, Pratyagaatma relevant to Ishvara Bhagavan; and further ‗Chatur Maha Swarupas‘ Virat Swarupa- Hiranyagarbha; then Avyaakrita or Maya; and ultimately Paramatma! Omkaara os also ‗Chatush Paada‘ or four feet viz. Akaara-Ukaara-Makaara- ‗Ardha Maatra‘! AUM also comprises ‗Tri sthaanas‘ viz. Jagrata avastha- Swapnaavastha-Sushuptyavastha split again into Hridaya the heart-Kantha the neck-and Bhru Madhya or the Center of the forehead. Indeed the paramountcy of OMKARA is described by Smriti- Shrutis severally.

Taittireeya Upanishad

114

I.v.1-5 and I.vii.1 is quoted respectively: The purport of the Celestial Symbols of ‗Bhurbhuvatsvah mahah‘: I.v.1-2) Bhurbhuvah suvareeti vaa etaas tisro vyaahrutayah, taasaamu ha smaitaam chaturteertham mahaachamasyah pravedayate maha hati, tad Brahmaa sa Atmaa angaanyanyaa Devataah, Bhuriti vaa ayam lokah,Bhuva ityantariksham, Suvariti asou lokah/ Maha iti aadityam, Adityenavaa va sarve lokaa maheeyante/ Mahaityaadityah Adityena vaava sarve lokaa maheeyante, Bhurati vaa Agnih Bhuva iti Vaayuh, Suvarityaadityah, Maha iti Chandramah Chandramasaa vaava sarvaani jyotimshi maheeyante/ (As the ‗Vyahritis‘or qualifying features of ‗Maha‘ or Brahma are: ‗Bhu‘or the Earth, ‗Bhuva‘ or the Intermediate Space, and ‗Svaha‘ is the extra terrestrial world yonder or the higher worlds. Now, if Bhu is Agni, Bhuva is Vayu, Svah is Surya then Maha is Chandra and the last is what the luminaries sparkle and glorify! Indeed if Vyahriti is called the trunk of the body of Hiranyagarbha Brahman, then the limbs are : bhu or the legs, bhuvah or the hands and svaha is the head!) I.v.3-5) Bhuriti vaa Ruchah Bhuva iti Samaani Suvariti yajumsi, Maha iti Brahma, Braahmana vaava sarve vedaa ma maheeyante/ Bhurita vai Pranah, Bhuva ityapaanah suvariti vyaanah maha ityannam annena vaava sarve praanaa maheeyante/ Taa vaa etatas chaturdhaah chaturasro vyahritayah, taa yo veda saeda Brahma, Saveshmai Deva balim aavahanti/ (The word ‗Bhu‘connotes Rig Veda, ‗Bhuvah‘ Saama Veda, and ‗Svaha‘ for Yajur Veda while Maha is ‗Om‘ or Brahman. Also ‗Bhu‘ is the ‗Praana‘, ‗Bhuvah‘ is ‗Apaana‘, ‗Suvah‘ is ‗Vyana‘, and ‗Mahah‘ is ‗Anna‘ or food. Thus the ‗vyahritis‘ of Brahman are expressed in four significant viz. Brahman as Tri Lokas of ‗Bhurbhavassvah‘; as three Devas of Agni, Surya and Chandra; three Vedas of Rik-Saama-Yaju and three viz. Apana-Vyana- Suvana. Indeed he who absorbs these details attains supremacy of Brahman to himself as Devas offer a variety of gifts to him.) I.viii. 1: OM is truly symbolic of Paramatma I.viii.1) Omiti Brahma Omiti Sarvam Omityetad anukritirha sma vaa aapyo shraavatyetraa shraavayanti/ Omiti Saamaani gaayanti, Omshomiti shastraani shamshanti, Omityaradharyuh pratigaram pratigruh -nati/ Omiti Brahma prasouti Omityagnihotram anujaaneeti, Omiti Brahmanah pratyakshan aaha Brahmopaapna vaaneeti Brahmmaivopaapnoti/ (Om is the most distinguishing expression summing up and signifying the Reality yet unknown! It is the Sum of anything and everything even as it is the beginning and the end of Creation, occuring again and again. By the mere sound, the word Pranava is empirical but supplemented with the Supreme, it envelopes the Universe plus more! Hence Om is Brahman. When Priests offer oblations to Agni along with the chanting of relevant mantras to specified Devatas, all the formule and established procedures are practised accordingly:Rig Veda mantras set to tune are the Saamas ie. those that are not so set are the Shastras. The recitation of ‗Saamas‘ with Om as in the case of ‗Om Shom‘. The priest Adharvu for eg. in charge of Rik mantras seeks permission with the request ‗may we pray!‘ and the reply would be : Om, this would please us! In other words: ‗Omitya -dharyuvuh pratigara pratigruhnaati‘ Thus the permission to perform the Sacrifice is secured with the word OM. When the prayer is thus offered with veneration to attain Brahman then indeed the Karta would attain Brahman for sure! Tittiriya Upanishad vide II.ix amplifies the Parama Rahasyam or the Secret Instruction of Upanishads: Yato vaacho nivartante apraapya manasaa saha, anaanandam brahmano vidvaan,na bibheti kutaschaneti/ Etam vaa vaava na kimaham saadhu naakakaravam kimaham paapoamakaravamiti, sa ya evam vidvaanete aatmanam sprunute ubhed hi evaisha aatmaanam sprunute, ya evam veda, ityupanishad/ Once Enlightenment dawns in the mind and thoughts of a person due both to knowledge, constant introspection and ‗Satkarma‘ or the cumulative fruits of births and deaths, that blessed Soul conquers fear by unveiling the Reality that despite the play of misleading signals sounded by Panchendriyas and the mind too, the Great Bliss is within the Self! The person bemoans that through out the perpetual cycle of births-deaths-and births again, as to why wisdom did not dawn so far and why was the past tense prevailed with more of misdeeds

115 than acts of virtue and justice! So far, he has been misdirected to wag the tongue and speech, to perform and witness evil acts, to taste wrong foods, to smell foul, to refrain against evil hearing, to walk wrong lanes to handle evil acts wantonly, to entertain unjust feelings and thoughts in mind and misuse the organs of generation. It is none too late however tomsearch for the Inner Conscience as the reflection of the Supreme atleast now that the object of search is neither on thebSkies nor clouds, in the wind, fire, water, Sun or Moon or elewhere but indeed the nearest, ay,that Itself as That or This! That indeed is the most secret of revelations of Upanishads, Vedas and the Totality of Knowledge rededisignated as the consummation of Bliss! Pranava signifies both the facets of Brahman viz. the ‗Para‘ and ‗Apara‘ as loosely described as the Inferior and Superior Brahaman. OM is thus both the Cause and Effect; yet, it is ‗Apurvah‘ or no cause precedes it since It has no origin. It is also ‗anantarah‘ and ‗abaahyayah‘ It is dimensionless being nothing within and nothing without. Moreover, It is ‗aparam‘and ‗anaparam‘ or free from the Inside-Outside features yet like the analogy of lump of salt in water since it is truly homogeneous and consistent.)

Mandukyopanishad:

Omityeyed aksharam idam sarvam tasyopavyaakhyaanam bhutam bhavad bhavishyad iti sarvam omkaara eva yac chaanyat trikaalaateetam tadapi omkaara eva// Sarvam hyetad Brahma, ayam aatmaa Brahma, soyam aatmaa chathushpaat/

( The most Sacred Word is the exposition of the Universe in totality and the ‗Kaala maana‘ or the Past- Present-Future . Tasya upavyaakhyaanam or that - Om- is indeed the visual exhibition and elucidation of the yesterday-today -and tomorrow! Sarvametad Brahma or this Om is all about Brahman; Ayam aatmaa Brahma or the Self is Brahman too. Obviously thus OM and Brahman and Self are all the same. And this equation has chatushpaad or four feet or quarters described as Vishva-Taijasa-Praajna and Turiya, all merging in succesive stages) namely!

Maandukyas VIII- XI: Soyam aatmaadhyaksharam aumkaarodhimaatram paadaa maatraa maatraashchapaadaa akaara ukaara makaara iti/

( Omityedaksharam idam Sarvam! The Singular Word AUM signifying the entirety of Universe and Beyond! The Self is described as the four quarters of Vishvanara, Taijasa, , and the Atman or the Pure Consciousness; as identified with Bliss. This Word A-U-M is Aatma-Adhyaksharam-Adhimaatram or symbolic of Atma-the Akshara or the Eternal Syllable of Omkaara-and the Adhimaatram or the Quintessence of Vedas and the Letters identified with the Vijnana or Knowledge par excellence namely!

Maandukya XII-the Ultimate: Amaatrascha turyo avyavahaaryah prapanchopashamah shivodvaita evam Aumkaara aatmaiva samvishati aatmanaatmaanam ya evam veda ya evam veda/ Om Shantih, Shantih, Shantih//

( ‗Amaatrascha turyo‘ or the totally integrated and unified Pranava Mantra A-U-M is thus the Grand Finale or the Ultimate Truth comprising all the quarters of the Atman the Self Consciousness viz. Vishvanara-Taijasa-Praajna viz. the Highest and the Fourth State of Turiya; the Absolute Self is Avyavahaaryah or beyond experiential or empirical situations, prapanchopashamah or the Finality of Universal Existence or the Limit of Ignorance and Non Reality, Shivah or the Beginnings of Total Auspiciousness, Advaitam or the Realisation of ‗Taadaatmya‘ or Non Duality being the merger point of

116 the being the Totality of All the Units or Reflections of Individual Selves or the Universal Self and the Supreme ie. Atmanaatmaanam eva and the Climactic Merger and Unification! Indeed, OM the Self finally enters that very Self! He who becomes aware of this Self Realisation becomes the Almighty Himself!)

Gaudapada Kaarikas on Maandukya XII -G.K.24-26:

Omkaaram paadashah Vidyaat paadaa maatraa na shamshayah,Omkaaram paadashah jnaatvaa na kinchadapi chintayet// Yunjeeta pranavo chetah pranavo Brahma nirbhayam, Pranavo nityayuktasya na bhayam vidhyate kvachit// Pranavo hyaaparam Brahma praavascha Parah smritah, Apurvonantaro baahyah aparah Pranavovyayah//

(As ‗Omkaara‘ is to be realised quarter by quarter or by the designations of Vishva-Taijasa- Praajnya- Turiya as indeed they are all ramifications of the composite Self, there indeed is no other knowledge or its pursuit needed as all the desires and material aspirations are met totally besides the spiritual requirements are fulfilled too. One needs however to concentrate or ‗ yunijeeta cheta pranave brahma nirbhayam‘ or fix one‘s mind in stability on Omkaara the embodiment of Brahman. Then pranavo nityayuktasya na bhayam vidyate kvachit: or Pranava shields and safeguards fear or disasters any where and always.

G.K. 27-29) Sarvasya Pranavo hyaadirmadhyayantarasthaiva cha, Eva hi Pranavam jnaatvaa vyashnute tadanantaram// Pranavam hyeshvaram vidyaat sarvasya hridi samshitam,Sarva vyaapi namoshankaram matvaa dheero na shochati// Amaatronantamaatrascha dvitasyopashamah Shivah, Omkaaro vidito yena sa munirnetaro janah//

(OM is ‗sarvasya‘ or ‗Adi-Madhya-Anta‘ of the synthesis of the Beginning-Sustenance-Dissolution of the the Universe but yet again is also the antithesis of Life and Death syndrome as ‗Vyaktaavyakta‘ phenomenon of Revelation and Non Existence like magic or hallucination. Pranavam Ishvaram vidyat/ or be it known that Pranava is another manifestation of Paramatma Ishvara; He is right within one‘s own heart or in the hearts of all the Beings in Srishti as the hearts are the high seats of peceptions, memories, and action-reaction controllers. Indeed that is the place worthy of prayers, supplications, and worship as that Reality is in the Self Itself! Omkaaram sarva vyapinam or is Omni Present; Dheero na shochati! He who realises perfectly being the Truly Enlightened One is never subject to any grief and is ever joyful

AUM is the true reflection of Srishi the Universe. Atharvana Upanishad states: Sarvaan praanaan paramatmani pranaamayateeti pranavah/ Once Pranava recital is taken up then the ‗dehendriya praana mano buddhi‘ or the body parts, life‘s energy, the mind and its variationd get srirred up and rejuvenated. Sarveshaameva mantraanaam Pranavah praanamuchyate/ or Pranava is the very Life‘s force, and in reverse sense praana is pranava uitself literally! Pranavaadaparam japtvaa kadaa mukto bhavishyati/ or there could be no worship nor puja nor any ‗mantra‘ without AUM! Omkaara comprises A kaara-U kaara- Ma kaara.

Maha Narayana Upanishad

Yashcchandasaamrishabho vishvarupah cchandobhyah chhandaamsya aavivesha sataamshikyah provaachopanishadindro jyeshtha indriyaaya rishebhyo namo Devabhyah swadhaa pitrubhyo bhurbhuvashcchandanva om/ The supreme Indra is the repersentation of the excellent essence of Vedas embodying the entire Universe emerged from the ‗chhandas‘ or prosody being the collection of mantras

117 in Gayatri and other meters. The link of the Vedic utterances as learnt by Sages and Vedic Experts, who reemphasised by them in Upanishads was basically the subject matter of Indra Himself. This empowered the higher knowledge of the Unknown Reality.Indeed we greet Devas who facilitated the realisation of the Path of the Splendorous Ultimate. The awareness of trilokas representing Bhu-Bhuvah-Suvah and the totality of the higher knowledge is summed up in the single and singular OM. The opening stanza of Chhandogya Upanishad states: Omityedat aksharam Udgitam upaaseeta, Om iti hridgaayati tasyopa vyaakhyaanam/ (Even as ‗Udgita‘ or the chant of the Supreme signifies as OM emphasising that very word as the essence of Reality and Truth, Upanishads underline the proximity and the symbolic expression of Paramatma!) Om is the very first sound and word of all Vedas and Scriptures expressed in Udgita or the chant of the Supreme; the chant of Udgita explains Universal Creation, Vedas, Meditation, Rites vis-à-vis the Reality. Om is the very first sound and word of all Vedas and Scriptures expressed in Udgita or the chant of the Supreme; the chant of Udgita explains Universal Creation, Vedas, Meditation, Rites vis-à-vis the Reality.

[A sceintific explanation was offered by modern experts about OM: According to Astro-Physicists and Astronomers, a Sound is produceddue to the fast movement of Earth, Planets, and Galaxy or the Milky Way, called Akshya Ganga, with some 100,000 million Stars. The Galaxy, the Moon and the Earth-all revolving around the Sun-each moving on their own axis at a mind boggling velocity of 20,000 miles per second, produce the Sound and the Sages named the Super Sound as OM. The Sum of the Gayatri Mantra states: The Earth (*Bhur), the Planets (*Bhuvaha), and the Galaxy (* Swaha) are rotating on their own axis at a great velocity as the Sound OM, which is the Formless Entity. The total Kinetic Energy genrated by these movements balance the over-all energy consumption of Cosmos and this is named the ‗Pranava‘ or the Body Energy ie Mass of Galaxies multiplied by two: Mass x Velocity x 2. That Supreme Entity (God) who manifests in the Form of Utmost Radiance (The San or Savitur) is indeed worthy of surrender (Varenyam). One should meditate (Dheemahi) upon the Light (Bhargo) of that Entity (Devasya) and perform the chanting of OM. May He(Yo) guide in the right Direction (Prachodayat) our (nah) Intellect (dhiyo)!]]

Sandhya Vandana Mantras :

Apah punantu Prithivim Prithivi puta punatumaam, Punatu Brahmanaspatih Brahma puta punatu maam/ Yaduchhistam abhojyam yadva duscharitam mama, Sarvam punantu maamaaposatam chapratigrahagg swaha ( Let the Deity of Water clean up the Earth, me and my Guru who is a depository of Vedas and let Vedas sanctify me. May the wrong food that I consumed, the questionable deeds that I did or the dubious presents that I received from doubtful characters be all mollified, as I propose myself to get purified by the flames of the Swaha or Paramatma.)

Agnischa ma manyuscha manyupatayascha manyu kritebhyah Paapebhyo rakshantaam yadanha paapamakaarsham, Manasa vaachaa hastaabhyam Padbyaam udarena sishnaa Ahastadalumpatu, yat kincha duritam mayi idamaham maamamritayonau satye jyothishi juhomi swaha/ ( Let all the Deities of Fire, fury and ferocity safeguard me from their attack on me due to the unpardonable sins perpetrated by me by the day by my mind, stomach, sex organ; may I be purified me of despicable deeds and qualify me to proceed on the path of Moksha.)

Suryascha ma manyuscha manyupatayascha manukriteebhyah/ Paapebhyo rakshantaam/ Yadraatriya paapamakaarsham/ manasaa vaachaa hastaabhyaam/ Padhbyamudarena shishna/ Raatristadava -

118 lumpatu/ yat kimcha duritam mayi idamaham mamaamritayanau/ Surye Jyotishi Juhomi swaha (Protect me from sins committed due to rage and temper as also by the Sun and the Deity of Fury apart from the wrongdoings by my mind, conversation, limbs, stomach and sex; once such sins are excused, may the Great Radiance of Sun God make me worthy of Salvation).

Omityekaaksaram Brahma, Agnirdevata Bhrahma ityaarsham Gayatreem Chhandam Paramaatmam Swarupam, Sayujyam viniyogam/(The unique word AUM is of Parabrahma form, Agni is Main Devata, Brahma is related to Rishi, Gayatri is related to Chhanda, Paramaatma is all-pervasive and the terminal point of Moksha).

Aayaatu varada Devi Akhsharam Brahmasammitam, Gayarimchhandasaam Maatedam Brahma jushaswa me (May I humbly request Gayatri the mother of Chhandas and the boon showering Devi to guide me about the imperishable Brahman)

Yadahnnaatkurutey paapam tadhanaat pratimuchyatey, Yadraatrikurutey paapam tadraatriyat pratimuchyate, Sarva varney Mahadevi Sandhya vidyey Sarasvati ( Sandyha-Vidya Controller Devi Sarasvati! Let my sins committed during the day be destroyed in the day itself; let the sins done during the night be destroyed on the same night. Sarva Varna Swarupa! Sandhya Vidya! Devi Sarasvati the personification of Knowledge and Vidya)

Ojosi Sahosi Balamasi Bhraajosi Devaanaam Dhaamanaamasi Vishvamasi Vishvaayuhu sarvamasi Sarvaaurabhibhuurom ,Gayatriimaavaayahayaami Savitreemaavaahayami Saraswateem aavaahayayami,Shriya maavaahayaami, Balamaavaayaha yaami/ Gayatryah Gayatree Chhandah Vishwamitra Rishih, Savitaa Devataa, Agnirmukham, Brahma Shiro,Vishnur hridayam, Rudrah Sikhaah, Prithivi Yonih, Praanaa paana vyaanodaana samaanaa sa praanaa swetavarnaa saamkhyaayana sa Gayatree Chaturvimsatyaksharaa Tripadaa Shatkukshih, Panchaseershopanayaney viniyogah

( Sarva Varna! Sandhya Vidya! Sarasvati! Maha Gayatri! You are the embodiment of Radiance, the Grip Holder and of the Strength; the Shakti of Devatas, the Life of the World, the Veritable Universe and the Totality! May I invoke You Omkara Swarupa Savitri! May I invoke Chhandasas, Lakshmi and Shakti!) I invoke Gayatri, whose Chhanda is Gayatri, Rishi is Vishwamitra, Agni is Face, Brahma is head,Vishnu is heart, Rudra is the tuft, Prithi is the generator as also Gayatri with Five Praanaas viz. Praana, Apana, Vyana, Udana and Samaana; white coloured; with the Gotra of Rishi Samkhyayana; with twenty four Alphabet Letters; Three feet; six bellied; five heads and the main deity of ‗‘).

Om bhuh,Om bhuvah, Ogum Suvah, Om mahah, Om janah, Om tapah, Ogum Satyam, Om tatsavitur varenyam bhargo Devasya dheemahi, dhiyoyonah prachodataat, Omaapo jyotee rasomrita Brhama bhubhuvah suvarom/ Om: Paramatma! Om Bhumi, Om Aakasha, Om Swarga, Om Mahar loka, Om Janar loka, Om Tapoloka, Om Satya Loka; [Bhur Bhumi or the Embodiment of Vital Energy, Bhuvah or the destroyer of Evil and Suffering, Svaha ( Symbol of Happiness)] Thath ( that Almighty) may we meditate that Savitur the principal cause of luminosity the Godhead transcedent to the Lokas but sustaining them to exist ; Savitur ( Bright like Sun); Varenyam (The Supreme); Bhargo (demolisher of Sins); Devasya ( the Divine Force); Dhimahi ( May receive); Yo ( Who); Na ( Our), Prachodayat ( Let inspire in right direction). In other words : Oh Almighty, You are the Creator of Life, Slayer of Sorrow, Bestower of Happiness and Creator of the Univerese. May we receive Your Supreme Energy to raze our sins and guide us in our intellect in the right direction.

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Uttamey Shikhare Devi Bhumyaam parvata murdhani, Brahmanebhoy hyanujnaanam gahha devi yathhaa sukham/ ( Devi Gayatri, may you remain on the highest peak on Earth like the Meru Mountain as esteemed by Brahmanas as the form of Paramount Sanctity and Bliss); Stuta maya varadaa Vedamataa prachodayanti paavaney dwijaataa, Ayuh Prithivyam dravinam Brahma varchasam mahyam datvaa prayaatum Brahmalokam ( As extolled by us Devi Gayatri! You are the bestower of our desires and the epitome of Purity, Veda Rupa and of two forms of Brahma Loka and Inside the orbit of Surya Deva; kindly bless me on Earth to provide me long life, prosperity, Brahma Teja!

Omkaara Swarupas as Devatva-Trimurtitva-Paramatva

1-2) Om tad Brahma, Om tadvaayuh, Om tadaatma, Om tatsatyam, Om tatsarvam, Om tadpurornamah/ Om Antahscharati bhuteshu guhaayaam vishvamurtishu, twam yagjnastvam vashtkaarastvamindrasvah Rudrastvam Vishnustvam Brahmastvam Prajaapatih, tvam tadaapa jyotee rasomritam Brahma Bhurbhuvasuvarom/ Om that is Brahmatatvam; Om that is Vayu the sarvatra sutraatma; Om that is Jeevatma the Antaratma; Om that is Paramaartha Satyam; Om that is the totality of ‗Charaachara atmakam‘ or of the Living Beings whether mobile or immobile ; Om that Purornama or the entirety of Creation featuring Trilokas of Bhu-Bhuva-Suva! That Invisible Paramatma is ever present and is hidden inside one‘s consciouness assuming myriad forms as ever active and pulsating. He is the Yagjna Swarupa; He is the emblem of sacrifice; He is Vashakaara or the Supreme Controller and Regulator; He assumes the Forms of Indra the Head Leader of Devas, He is Rudra the Exterminator and Revivor of Srishthi again and again; He is Vishnu the Sustainer of the Universe; Brahma the Supreme Srishti Karta; Prajapati the Grand Ruler and Administrator! He is the Jala Deva as present in waterflows , rivers, oceans! He is the Surya Deva the Radiance; the Rasa the Essence of Fruits; the Amrita or Ambrosia;He is Brahma the Seat of Knowledge and the Veda Swarupa; the Manisestation of Trilokas of Bhu-Bhuva-Suva all absorbed in the Pranava the Supreme A-U-M representing the Truth of Srishti- Sthithi-Samhaara or Creation- Preservation- Destruction or the Cause-Causation-Collapse!

Chaandogya Upanishad

Om is the very first sound and word of all Vedas and Scriptures expressed in Udgita or the chant of the Supreme; the chant of Udgita explains Universal Creation, Vedas, Meditation, Rites vis-à-vis the Reality

I.i.1) Omityedat aksharam Udgitam upaaseeta, Om iti hridgaayati tasyopa vyaakhyaanam/ (Even as ‗Udgita‘ or the chant of the Supreme signifies as OM emphasising that very word as the essence of Reality and Truth, Upanishads underline the proximity and the symbolic expression of Paramatma!)

I.i.2) Eshaam bhutaanaam Prithivi rasah prithivyaa aapo rasah, Aapaamoshadhayo rasa Aoushadhinaam purusho rasah purushasya vaak rasah, vaacha Rig rasaah, Richaa Saama rasaah, Saamnaa Udgito rasah/ (Of these several entities, earth is of the essence, from earth water is of essence, herbs and plants are of importance, human body is of essence, the organ of Speech is of significance, from the vocal origin are the Rigveda Mantras, Saamaveda Mantras and Udgita which indeed is Om being of primacy too) I.i.3) Sa esha rasaanaam rasatamah paramah paraardhyostamo yad Udgitah/ ( Indeed Udgita, being the foremost of the Lord‘s creation is stated to be of the core of the essentials) I.i.4) Katamaa katamaa Ruk, katamat katamaat Saama,katamaah katama Udgita iti vimrishtam bhavati/ (Again, Udgita is considered as Rig Veda, which is Saama Veda, which again is Udgita!) I.i.5) Vaageva Ruk Praanah saamomiti etad aksharam Udgitah, Tadeva etan mithunam yadvaak cha praanascha

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Rukcha Saamacha/ (As the organ of speech is Rigveda, Praana is Saama Veda and Om is Udgita, the synthesis of Vaak and Praana or of Speech and Vital Force are like that of Rik and Saama Vedas!) I.i.6) Tadetan mithunam Omiti etasmin akshare samsrujyate yadaa vai mithuinam samaagacchata aapayato vai taananyonyasya kaamam/ (The pair of Vaak and Praana as also of Rik and Saama Vedas do fulfil each other‘s wishes thus the word of Om fulfills the desires of the concerned male-female couples!) I.i.7) Aapayita ha vai kaamanaam bhavati ya etadevam Vidwaanksharam udgitam upaaste/ ( Logically, a person who appeciates the above and meditates on Udgita as Om would indeed be eligible for fullfillment of wishes!) I.i.8) Tadvaa etad anugjnaaksharam, yaddhih kim chaanujaanaati omiti deva taddhhaah; eshaa eva samruddhyiryadanu- gjnaa, samarthayitaa ha vai kaamaanaam bhavati yetadevam vidwaan akshara udgitam upaasate/ (This syllable of OM itself provides consent of material and spiritual fulfillment and hence ‗Pranava‘ or the expression of Om is the great fullfiller of ‗Iham‘ and ‗Param‘or the best of both the worlds of existence!) I.i.9) Teneyam trayi Vidyaa vartata,Om iti ashraavayati, Om iti shamsati, Om iti Udgaayati, etasyaivaa aksharasyaapachityai mahimnaa rasena/ ( All the Vedic Rites are thus initiated by the utterance of OM ; even as Adharyu chants the hymns in favour of-or targetting at- Devas, Udgata sings in the commenda -tion of the Rites as to be instructed for the worship of Om itself signifyied by the Vedas) I.i.10) Tenebhau kuruto yaschaitad evam Veda yascha na veda, naanaa tu Vidyaa chaavidyaa cha; yadeva vidyaayaa karoti shraddhaayopanishadaa tadeva veeryavattatam bhavateeti, khalva etasyaiva aksharasyopa vyaakhyaanaam bhavati/ Iti prathama khandah/ (Even if Rites are performed without fully absorbing the significance of the word OM, yet with faith and meditation, the result would not be much less, but however, if coupled with the knowledge of what OM is, naturally the effect would be fuller; the Rites performed with ‗Vidya‘ or Knowedge, besides ‗Shraddha‘ or conviction and ‗Upanishada‘ or meditation would certainly yield far reaching results!)

‗Devas resorted to Udgita to suppress Demons and meditated on the Pure Form of the Vital Force and conquered Asuras; humans too at the personal level, took to the meditation with no contamination of the body parts and senses as addressed to the letter of OM and Praana conquererd Asura- like evil forces like Maharshis proved in Udgita

I.ii.1) Devaasuraa ha vai yatrasamyetira ubhaye praajaapatyaah tadaaha Devaaudgitam aajahruh anenainaan abhi bhavishyaama iti/ (As Devas and Asuras were the descendants of Prajapati, yet representing virtue and vice respectively, Devas resorted to Udgita with the strong conviction of overcoming Asuras) I.ii.2) Te ha naasikyam praanam udgitam upaasaam chakrire, tamhaasuraah paapmanaa vividhuh; tasmaat tenobhayam jighrati surabhi cha durgandhicha, paapmaanaa hyesha viddhhah/ (Devas then meditated on ‗Praana‘as that being proximate to Pure Conciousness by way of Udgita through their noses, but the smell was either fragrant or putrid but never neutral without being tainted by the smell of viciousness and Devas had to discard the nose and smell!) I.ii.3) Atha ha Vaachamudgitam upaasaamchakrire, tam ha suraah paapmaanaa vivudhuh; tasmaat tenobhayam jaghrati surabhicha durgandhi cha, paapmaanaa hyesha viddhhaa/ (Devas by the medium of Udgita made oblations to Vaak or Speech, but found that the quality of speech changed radically from niceties to nastiness, Truth and Untruth and fair to foul language; Devas then discarded Speech too) I.ii.4) Atha ha chakshur Udgitam upaasaamchakrire, taddhaasuraah paapmaanaa vividhuh; tasmaat tenobhayam pashyati darshaneeyam charadarshaneeyam cha paapmaanaa hyetad viddham/ (Again taking resort to Udgita, Devatas picked up the option of eyes and vision and soon realised that one could as Asuras would most certainly do select visions of evil and vicious nature thus discarding this medium of vision too by Udgita) I.ii.5) Atha ha shrotram udgitam upaasaamchakrire, taddhaasuraah paapmaanaa vivudhuh;

121 tasmaat tenobhayam shrunoti shravaniyam chaashravaniyam cha, paapmaanaa hyetad viddham/( Then they selected ears and the resultant feature of hearing, but were affected badly by the extremes of praise and foulness of hearing and felt that the organ of ears and their sense of hearing was of foul nature or sometimes of niceties and as such could not select Udgita to worship Praana in its pure form.) I.ii.6) Atha ha mana udgitam upaasaamachakrire, taddhaasuraah paapmaanaa vividhuhu, tasmaat tenobhayam sankalpayate sankalpaneeyamcha sankalpaneeyam cha, paapmaanaa hy etad vividdham/ (Devas thereafter selected mind as a possible medium of Udgita but they became aware that mind too as vicious since thoughts and imaginations are prone to virtue and vice; thus all of the body parts are prone to pluses and minuses and hence the applicability of Udgita to mind is unacceptable) I.ii.7) Atha ha ya yevaayam mukhyah praanah tam Udgitam upaasaamchakrite, tam haasuraa ritwaa vidaadhvamsur, yathaas maa - nam aakhanam ritwaa vidhwamseta/ (Devas finally deliberated on the Udgita as the very vital force in the mouth and the demons were destroyed as a piece of earth approached as a huge rock; indeed the praana or the vital force could not do any harm by the demons; in other words, Praana in its pure form is such as to resist the Asuras!) I.ii.8) Evam yathaasmaanam aakhanam ritwaa vidhvamsate evam haiva sa vidhvamsate ya evamidi paapam kaamayate, yaschainam abhidaasati: sa eshosmaakhanah/ (Hence, a person whose knowledge is deep and does never entertain evil thoughts is of Devatwa, comparable to a massive rock and as such evil infuences of ‗Asuratwa‘ can not destroy the virtuous on the analogy of small stone gettting crushed by a huge boulder! ) I.ii.9) Naivaitena surabhi na durgadhi vijaanaati apahata paapmaa hy eva, tena yad ashnati yay pibati tenetaraan praanaan avati, etam u evaantatovit votkraamati, vyaadadaati evaantata iti/ ( As long as the Vital Force in the mouth is not upset or bothered by evil influences, variations of fragrance or bad odour do not really matter or infuence the person with virtue; similarly good eating or healthy drink through vital force nourishes. Thus the interaction of Praana in a body of a person who is essentially virtuous is of good end use and speech, hearing, vision, mind and other body parts of wickedness and immorality are least affected by his psyche. After all, such a person when faces death he does surely open his mouth, any way!) I.ii.10) Tam haangiraa udgitam upaasaam chakre, etam u evaangirasam manyantenagnaanam yad rasah/ (In the days of distant past, Maharshi Angirasa meditated on Praana as Udgita and till date lasting memories recall that Angirasa happened to be of the essence of body and sensory organs or ‗Angas‘/ limbs especially of the mouth! I.ii.11) Tena tam ha Brihaspatir udgitam upaasaam chakra, etam u evaa Brihaspatim manyante, vaaggih brihati tasyaa esha patih/ (Even Deva Guru Brihaspati contemplated on this Udgita and the world knows about his greatness because his speech was unique as he was the master of Vital Force too!) I.ii.12) Tena tam haayasya udgitam upaasaamchakra, etam u evaayasyammaanyanta aasyaad yat ayate/ (Sage Ayaasya too identified himself with Udgita and he proceeded with the mouth and Vital Force) I.ii.13) Tenatam ha Bako Dalbhyo vidaamchakaara, sa ha naimishiyaanam udgataa babhuva, sa ha smaibhyaah kaamaan aagaayati/ ( Baka Dalbhya, the Udgita Priest of Naimishaaranya also chanted to fulfill the desires of Illustrious Kings like Dhritarashtra of Maha Bharata fame) I.ii.14) Aaghataa ha vai kaam,anaam bhavati ya etad evam Vidwaan aksharam Udgitam upaasta iti adhyaatmam/ (Thus based on such illustrations, whosoever with sound knowledge about Praana meditates on the single syllable of OM which is Udgita by itself would indeed vindicate himself as the Fulfiller of Wishes by chanting the Udgita and meditate on one‘s own personal level; such meditation on Divine Level shall follow in the ensuing section-

On the Divine level too Udgita addressed to syllable OM and ‗Praana‘ would overcome enemies and enhance intrinsic features besides enriching the Self; but the methodology of the Udgita must be impeccable!

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I.iii.1) Athaadhi daivatam ya evaasau tatati tamudgitam upaasitodyan vaa esha prajaabhya Udgaayati udyaamstamo bhayamamahanti,apahantaa ha vai bhayasya tamaso bhavati ya evam veda/ ( On the divine plane, one should meditate on Him who excels in effulgence like Surya Deva by Udgita. As that Deity like Surya rises up the Udgita should be in favour of all Beings in Srishti; as that Deva rises up, the Geeta disperses darkness, sorrow and fright. Indeed, he who possesses this knowledge shall surmount darkness, ignorance and fear!) I. iii.2) Samaana u evaayam chaasau, cha oshnosou, swar iteemum aacakshate swara iti pratyaaswara iti amum tasmaadvaa etam imam amum chodgitam upaaseeta/ (Indeed, this one is similar to that one; in other words, the Vital Energy /Praana in the mouth and Surya Deva on the sky are equally hot and mobile. One speaks of moving on always and another moves and returns; Surya is ever mobile and Praana returns too invariably! Praana is designated as sound and another is known as reflected sound! Both the entities viz. Surya and Praana should be praised and worshipped by the medium of Udgita, due to their inherent non-difference or impartiality yet of Loka Kalyana !) I.iii.3) Atha khalu vyaanam evogitam upaaseeta; yadvai praaniti sa praano, yad apaaniti sopaaah; atha yah praanaapaanayoh sandhih sa vyaano, yo vyaanah sa vaak; tasmad apraanan anapaanan vacham abhi- vyaharati/( One should deliberate and meditate on ‗Vyaana‘ of the Pancha Vayus of Praana-Apaana- Vyaana-Udana-Samanas by Udgita. While Praana is inhaling and Apaana is exhaling, Vyaana is the convergence of both and as the latter calls for requiring effort, it causes speech or utterances as it is the midway to exhalation and inhalation, discounting the functions of praana and apaana as Vyaana is midway with maximum energy! I.iii.4) Ya Vaak saa Ruk, tasmaad apraanan anapaanancham abhivyaa- harati; ya ruk tat saama tasmad apraanan anapaanan Saama gaayati yatsaama sa Udgitasthah tasmadapraanan anaapaanan udgayati/ (One achieves Rig Veda from that speech and as such the Rik Mantras are without the exhalation or inhalation of praana vaayu being a special form of the speech / utterance; now Saama Veda is a chant in Vyaana, which too is without inhalation or in breathing and exhalation or out breathing- that is being mid way! In other words, Ruk mantras are of special form of speech as originated by praana and apaana and Saama mantras are through Vyana.) I.iii.5) Ato yaanyaayani veetyavanti karmaani, yathaagner manthanam, aajeh saranam dhrudhasya dhanusha aayamanam, apraanan apapaanamstaaani karoti; etasya hetor vyaanam evodgitham upaaseeta/ (Where ever tasks involving strength and push are thus required to be executed by Udgita to Vyaana Vayu, for example in the case of ‗aarani‘ or lighting up Agni or creating fire by rubbing two pieces of wood, or running fast to a targetted goal, bending the two ends of a strong bow and so on.) I.iii.6) Atha Khalu udgita aksharaani upaasitodgitha iti praana evotpraanena hi uttishthati; vaagveervaacho ha gira ity aachakshatejanna tham anne heedam sarvaan sthitam/ (As one should meditate on Udgita, there should be awareness of what that term actually means: ‗Ut‘ stands for Praana or breathing, as a person can operate deeds with the rise or strength of it; ‗gi‘ signifies speech and ‗tha‘ is based on food as food is the base) I.iii.7) Dyour evot, antatriksham geeh prithvi tham; aditya evot Vaayur gir, agnistham; Saamab Veda evot, yajurvedo gir, Rigvedastham; dugdhesmai vaak doham,yo vaacho dohonnaavaan annaado bhavaan, ya etaani evam vidwaan udgitaaraaksharaani upaasta, udgita iti/ ( Also, the expression ‗Ut‘ stands for heaven, ‗gi‘ is for Space or Atmosphere and ‗tha‘ is earth. Saama Veda is ‗Ut‘, Yajur Veda is ‗gi‘, and ‗tha‘the Rig Veda. Further, speech yields milk and vice versa; a person who realises the intrinsic value of these viz. speech and milk posseses food and is an eater of ‗anna‘ thus possessive of digestive power and most certainly realises the power of Ud-Gi-Tha; in otherwords, he is that person who is fully aware of all the inner meanings of the expressions concerned) I.iii.8) Atha khalvaashih samruddhih upaseeta yena saamnaa stoshyan syaat tat saamopadhaavet/ (Thus, this is the way to attain fulfillment of desires; one should fully resort to meditation to pursue Saama chanting and appeciate its origin, prosody,

123 ruling deities) I.iii.9) Yasyaam ruchi tam rucham, yad aarsheuyam tam rishim, yam Devatam abhishtoshyan syaat tam Devatam upadhaavet/ ( Hence one should reflect on the Ruk mantras that Saama Veda is established as also the corresponding Deities and Rishis before getting absorbed with the chant) I.iii.10) Yena chhandasaa stoshyan syhaat takl chaanda upadhaavet, yena stomena stoshyaamaanah syaat tam stomam upadhaavet/ (Besides understanding the details of Deities and Rishis, the chanter must also understand the awareness of the ‗Chhandas‘, meter details, method of chanting, the group of relevant stanzas of the hymns, the details of affixes and suffixes and most importantly the meaning of the text of the hymn and the intonation.) I.iii.11) Yaam disham abhistoshyan syaat taam disham upadhaavet/(The Chanter must also know the direction facing which the chant would need to be performed) I.iii.12) Atmaam antata upashryatya stuveeta; kaamam dhyaayan apramatto abhyaasho ha yad asmai sa kaamaah samrudhyeta, yat kaamah stuveeteti, yat kaamah stuveeteti/ (Finally, one should concentrate on the chant to be unfaltering, crystal clear and convincing so much as he should literally enter one‘s own conscience and the Self; most importantly the chanter must be doubly sure and clear of which desire he would seek to realise and totally identify into one‘s Vaak, Manas and Atma or speech, heart and Soul!)

Unmistakable excellence of the Singular Syllable of OM topped with Veda Knowledge and consistent Practice of Virtue is a sure gateway to ‗Devatwa‘ and ‗Amaratwa‘

I.iv.1) Omityedakshram udgitam upaseetomiti hyudgaayati tasyopavyaakhyaanam/ ( The Single Word OM needs to be loudly and clearly recited at the very commencement of ‗Udgita‘ for excellent results of fulfillment; a scientific explanation was offered by modern astrophysists and astronomers that a Sound was produced due to the rapid movement of Earth, Planets and Galaxy the Milky Way with some lakh plus million Stars. The Galaxy, Moon and the Earth-all revolving around the Sun,each of which revolving on their own axes at a ming bogglingvelocity of 20,000 miles per second create a Super Sound Om as ancient Maharshis proclaimed it as OM. The Sum of the Gayatri Mantra is stated as the following; the kinetic energy generated by the said movement of the Universe comprising Bhur/Earth, Bhuvah / Planets and Swaha the Galaxy and the remainder was calculated at Mass x Velocity x 2. Thus the symbol of OM occupies a pre eminent status as the unmistakable medium to extol and realise the Supreme, to prefix all holy names, rites, Veda pathana, prayers, worships, Vratas, Sacrifices, and all possible deeds of virtue including ‗daana dharmas‘, ‗Tirtha Yatras‘ and so on) I.iv.2) Devaa vai mrityor bibhyatah trayeem vidyaam pravishamaste chhandobhir acchaadayan, yad ebhir acchaadayams chhandasaam chhandas- twam/ (Devas being afraid of death practised Vedic Rites by way of oblations with appropriate ‗mantras‘ which are covered by meters and chhandas as Devas covered themselves for protection against death; indeed the word ‗chhandas‘ or prosody emerges from ‗‘ or ‗to cover‘) I.iv.3) tanu tatra mrityur yathaa matsyamudake paripashet; evam paryaapashyed ruchi saamni yajushi, te nu vividitvordhvaa Ruchah SaamnoYajushaah, svarameva pravishan/ ( Death noticed Devas in Rig-Saama-Yajur Vedas too just as one might see a fish in waters, but having been purified by the Vedic Rites and possessing clean minds and practising detachment took to the final resort to the Om Shabda and its meditation only) I.iv.4) Yadaa vaa Rucham aapnoti Om iti evaatiswarati evam Saamaivam Yajur eshau swaro yadetad aksharam etad amritam abhayam tat pravishya Devaamrita abhaya abhavan/ (As and when one obtains Ruk mantras by way of hard industriousness and study, one needs indeed to prefix the utterance of the mantra with Om; so is the case of Saama mantras or Yajur mantras which ought to be prefixed with the expression of Om. Indeed this combination of the Vowel Om with the Mantras would most certainly pave the path for immortality; this is the key to the Mantras to the Vowel that assures of fearlessness from death! This ‗ekaaksharam‘ OM assures of ‗Amritam‘ and ‗Abhayam!) I.iv.5) Sa ya etga devam vidvan

124 aksharam pranouti etad evaaksharam swaram amritam abhayam pravishati, tat pravishya yhad amritaa dreaah tad amruto bhavati/ (Thus he who extols the single and singular letter OM,enters into that very Letter or gets absorbed into that vowel and attains intrepidity and eternity. Having entered into it he accomplishes Devatwa and Amaratwa!)

Udgita recognised as OM is Surya Deva and Pravaha Vayu and the desires of the Karta‘s Udgita would be certainly fulfilled, despite shortcomings in oblations

I.v.1) Atha kalu udgitah sa pranavo yah pranavah sa udgita iti asau vaa udgita, esha pranava, Om iti hyesha swaraaneti/ ( Pranava and Udgita are just the same. These are also the Forms of Surya Deva for brightness and Praana the Vital Energy for bestowing Life; Sun is ‗considered‘ to be ever on the move , yet constant and the syllable Om too is all pervasive and this is Udgita is all about!) I.v.2) Etamu evaaham abhayagaa –sisham tasmaan mama twam ekoseeti ha Kaushitakih putram uvaacha, rasmistwam paryaavartayaad bahavo vai te bhavishyantiti adhidaivatam/ (Maharshi Kaushitaki asked his son to ponder over the innumerable Sun Rays sincerely so that he would be blessed with several bright and virtuous sons; this is in the context of Divinities) I.v.3) Athaadhyaatmam ya evaayam mukhyah praanastam udgitam upaaseetomiti hesha swaranneti/ (Referring to meditation and introspection on the individual plane in reference to the body, this should indeed be on the ‗praana‘ in the mouth organ, which would need be recited in ‗udgita‘ and significantly enough addressed to the Pranava Mantra OM; the similarity on the divine plane too as in respect of Surya Deva as applicable to the Vital Force) I.v.4) Etamu evaaham abhyaagaasisham, tasmaan mamatwam ekoseetii ha Kausheetakih putram uvacha, praanaastwam bhumaanam abhigaayataad bahavo vaime bhavishyanteeti/ (Kausheetaki told his son that he should always worship ‗Praana‘ the Vital Energy in his physique as present in various forms so that the son would beget several sons, since the Maharshi was blessed only with a single son! Indeed, the Vital Force in the mouth is as important as Surya Deva was and hence would bestow several sons as his many rays) I.v.5) Atha khalu ya Udgitah sa Pranavah, yah Pranavah sa Udgita iti hotrshadanaad haivaapi durudgeetam anusaamaaharateeti anusmaaharatiti/ (Maharshi Kaushitaki asserted that Udgita was Pranava and vice versa and even if the Hota poured the oblations defectively and wrongly out of tune with the Udgita, it would matter no harm and the resultant cure of the bodily ailment would surely be accomplished and the desires of the Karta of the Udgita should be fulfilled!)

Pranava and the hidden meanings of Scriptures like Upanishads anaysing Brahman the Reality bestow nectar leading to material fulfullment and spiritual enlightenment

III.v.1) Atha yeshyordhvaa rashmayas taa evasyordhvaa madhunaadyo guhyaa evaadeshaa madhukruto, brahanaiva pushpa, taa amritaa aapah/ (Brahman signifying the Unique syllable OM constitutes the upward rays of Surya representing the upper honey cells. In this context, the secret injunctions of Upanishads and Scriptures are indeed the bees and the flower is of OM while the waters or juices are the nectars) III.v.2) Te vaa ete guhyaa aadeshaa etad Brahmaabhyatapah tgasyaabhitaptasya Yashas, teja, indriyam, veeryam, annadyam, rasojaayata/ (The mystical instructions issued by Upanishads are motivated by the flower of Pranava and thus originate juices in the form of fame, luster, vitality and strength provided by food) III.v.3) Tad vyaksharat, tad aadityam abhitoshrayat, tad vaa etad yad etad adityasya madhye kshobata iva/ ( The juices flowed in abundance and settled on the side of Surya Bimba which is what activises all across the Great Entity) III.v.4) Te vaa ete rasaanaam rasah, Vedaa hi rasaah, teshaam ete rasaah, taani vaa etaani amritaanaam amritaani, Veda hi amritaah, teshaam etaani

125 amritaani/(Thus these flows of juices are indeed the essence of essences, as Vedas or Sciptures are all the true nectars! What all are the Sacrifices, Rites, Meditations, Dharmaacharanas, Guhya Mantras, splendours of Pranava and so on are the quintessence of what Brahman and Reality is all about!)

The multi splendoured eminence of Gayatri is the heart and Soul of Earth and of the Beings vis-a vis the Unknown!

: Utmost Significance of OM as the gateway to virtuous human birth and beyond

V.1-2) Atha hainam Shaibhah Satya kaamah prapachha, sa yo havaitad, Bhagavan, manushyeshu praanaaantam Omkaaraam abhidhyaaeeta, katamam vaa va sa tena lokam jayateeti// Tasmai sa hovaacha etad vai, Satyakaama, param chaaparam cha brahma yad omkaarah, tasmaad vidvaan etenaivaayatane- naikataram anveti//

(What precisely is the significance that is most discussed about the singular word of OM asked Maharshi Pippalaada by Satyakaama the son of Sibi: ‗what indeed the life- long meditation of which one accomplishes from‘! The ‗abhidyaana‘ or the intense contemplation would call for Self-Identification like the total absorption of senses into Paramatma himself! Then the Maharshi explained that the Pranava Shabda connotes the Realisation of the Self as also the Supreme which indeed are one and the same or the quialified Atma and the Absolute Paramatma)

V.3-5) Sa yadi eka mantram abhidhaayeeta, sa tenaiva samveditastura jagatyaam abhisampadyate; tam Richo manushyaolak upanayante, sa tatra tapasaa bhahmacharyena shraddhayaa sampanno mahimaanam anubhavati// Atha yadi dvimaatrena manasi sampadyate sontariksham yajurbhir unneeyate soma lokam, sa somaloke vibhutim anubhuuya punaraavarte// yah punaretam trimaatrena Om iti ethenaiva- aksharena param purusham abhidhyaayeeta, sa tejasi Surye sampannah;adhaa paadodaras- tvachaa vinirmuktah sa saamabhir unneeyate brahma lokam, sa etasmaaj jeevaghanaatparaatparam purishayam purusham eekshate: tad eatou shokam bhavet//

(Even if one does not fully realise the true import of the Single word OM nor comprehend the constitution and basis of it, by one‘s thought and partial meditation of it should enlighten the person concerned and ensure the attainment of birth next on earth. Rik Veda Mantras ensure human birth, and that gives ample possibilties of ‗ tapasaa brahmacharyena shraddhayaa‘ or meditation, self control and faith leading to application of mind to the Basic Truth and Reality. More intensive meditation on the OM mantra- comprising three Letters viz. A-U-M, if coupled with another letter viz. ‗U ‘ signifying the mind as also the relevant Yajur Veda would elevate a a virtuous person to Soma Loka or the world of the Moon and turns around to human birth again. Further meditation by the third syllable ‗M‘ of the word OM to ‗Param Purusham‘ or Hiranyagarbha Brahma then, one would get unified with and identified by Surya Deva in the Solar Orbit resplendent with extraordinary luminosity. Then just as a serpent gets rid of its skin, then the enlightened person concerned deep in meditation gets rid of his sins on account negative deeds and once led by the Saama Veda Chants is purified and qualified from the pursuit of the Supreme.

V.6-7) Tisro matraa mrityumatyah prayuktaa anyonyasaktaa anaviprayuktaah, kriyaasu baahyaabhyan - tara madhyamaasu samyak prayuktaasu na kampatejnaah// Rigbhiretam, yajurbhir antariksham, Saamabhuirtat kavayo vedayante, tam aumkaarenaivaayatanaanveti vidvaan yacchachaantam, ajaram, amritam, abhayam param cha//

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(The ‗tisra maatraa‘ or the three letters viz. A-U-M of OM are no doubt within the range of death but itself. But together, the meditation of ‗ baahyaabhyantara madhyamaasu‘ or the three phases of ‗jaagrat- svapna-sushupta‘ or awakenness-dream stage-sleep viz. the external- internal-intermediate stages leads to the realms of mortality or of Immortality. Thus once all the three leters are united, then the person of enlightenment is least distrubed. In sum, ‗ pathana-manana-tanmayata‘ or reading-repetition-total absorption of Rigveda mantras achieves human birth, of Yajurveda mantras accomplish Antariksham or the Intermediate Interspace; of Saama mantra chantings one attains what the Seekers would be delighted in for recognition viz. the Truth beyond. Thus the mere Pranava could scale heights by steps to reach the top to realise the Ananta-Ajara-Amrita-Abhaya Param or the Endless-Unaging- Everlasting- Ageless- Immortal Supreme!)

Maittreyopanishad

Introduction : The teachings of accomplishing Paramatma and Antaratma are similar: viz. Vidya- Tyaga- Tapas- Knowledge- Austerity- Meditation- Worship of Brahma Swarupas or of various Deva Swarupas. The symbol of AUM is the Supreme personified. Kaalamaana is the vessel.Prana is the life force. Mind is the navigator.Panchendriyas are the steering wheel and their steadiness. The Utimate destination is right within! That Antarama is Paramatma. This indeed is Brahma Jnaana the Awareness. The steps are ‗jaagrat-swapna-sushupta-tureeya‘, besides ‗pathana-manana-manthana-tanmayatma-and taadaatmya. Pranava the Tisra Mantra AUM could scale the heights by the steps to reach the top to realise the Ananta- Ajara-Amrita-Abhaya Param or the Endless -Unaging-Everlasting- Unfailingly Protective-Supreme Bliss. Right within as Immortal in the Mortal Body as motivated by one‘s Mind driven by Panchendriyas and their acts of omission and commission , the Antaratma bears witmess as a mute spectator yet as an ever active witness.

Chaper Six: 3. The symbol of AUM is the Paramartha Satyam-the Eternal Truth of the Formless and the Form

Dve vaava Brahmano rupe murtaan cha aurmurtan cha;atha yan murta tad asatyam, yad amurtam tad Brahma, tajjyotih, yaj jyotih sa aadityah, sa vaa yesha ityedam atmaabhavat, sa tredhaatmaanam vyakurutaa, Aum iti, tisro maatraa etaabhih sarvam idam otam protam chaivaasmeeti, evamhyaahaiad vaa aaditya Aum ityevam dhyaayata aatmaanam yunjeeteti/ Paramatma is realisable in two ways-one with form and another the formless. Now the Brahman with Form is stated as unreal or a empirical or by way of observation while He who is Real is the Permanent and Everlasting Truth which indeed is of Supreme Radiance and in a way like the Pratyaksha Bhaskara from whom the three folded AUM is derived. The entire Universe as woven like the warp and woof around Him who comprises the Three Letters and the analogy thus is that the Solar Orb of Surya Deva be worshipped and meditated upon as AUM. In sum, the Formed Paramatma is the Form and the Reality is Formless Avyakta- Shashwata- Sarvavyaapi-Anantam-Ajam-Avyayam tha is The Unknown-Everlasting- All Pervasive- Endless- Birthless- Undiminishing!

4.Athaanyatraapi uktam, atha khalu ya udgeethah sa pranavo yah pranavah sa ugeetha esha pranavaa iti/ Evam hyaahodgeetam pranavaakhyaam pranateraram bhaa rupam vigata nidram vijaram, vimrityum, tripaadam, tryaksharam punah panchadhaa jneyam nihita guhaayaam ityevam hyaadhorddhva mulam tripaad brahma shaakhaa aakaashaa vaayuvagni udaka bhumyaadaya ekoshvaattha naamaaitad brahmaitasyaitat tejo yad asaa aadityah AUM iti etad aksharasya chata, tasmaad AUM iti anenaitad

127 upaaseetaajasram iti ekasya sambodhaeti evam hyaaha/ Etad evaaksharam punyam, etad evaaksharam param, etad evaaksharam jnaatvaa yo yad icchati tasya tat/ It is stated elsewhere [see Chhandogya Upanishad I.v.1 to be quoted hence] that pranava‘ or Omkaara is not only the prime performer of sacrificial tasks but the manifestation of the ‗antaratma‘ the Three footed-Three Lettered AUM the five folded Pancha Bhutas as represented in the Panchendriyas of the Beings in ‗Srishti‘. Indeed Paramatma is comparable to a massive fig tree as resplendent like Bhaskara whose essential radiance is what the syllable AUM represents! Hence the magnificence of the Supreme.

Rig Veda vide X.90 -3-4 stanzas are relevent : Etaavaanasya mahimaato jyaayaancha Puurushah, paadosya vishvaa bhutaani tripaadasyaamritam divi/ Tripaaduurthva udait Purushah paadosyehaa- bhavat punah, tato vishvang vyakraamatsaashanaanashane abhi/ The entire universe is far bigger than the Virat Purusha; this immortal Master is the Supreme Energy to the Universe and the various Beings as sustained by food. Of His three feet, three lokas got manifested, one sustained by food and others otherwise.

AUM is the true reflection of Srishi the Universe. Atharvana Upanishad states: Sarvaan praanaan paramatmani pranaamayateeti pranavah/ Once Pranava recital is taken up then the ‗dehendriya praana mano buddhi‘ or the body parts, life‘s energy, the mind and its variationd get srirred up and rejuvinated. Sarveshaameva mantraanaam Pranavah praanamuchyate/ or Pranava is the very Life‘s force, and in reverse sense praana is pranava uitself literally! Pranavaadaparam japtvaa kadaa mukto bhavishyati/ or there could be no worship nor puja nor any ‗mantra‘ without AUM! Omkaara comprises A kaara-U kaara- Ma kaara. [Bhagavad Gita sums up vide Chapter 8 stanza 12-13: Sarva dwaaraani samyamya mano hridi nirudhyacha, murdhnaa dhyaaya -atmanah praanamaasthito yoga dhaaranaam/ Omityekaaksharam Brahma vyaaharan maamausmaran, yah prayaatityajanam deham sayaati Paramaam gatim/ Whosoever is able to control the limbs and senses and stabilise the mind by ‗Yoga dhaarana‘ and concentate one‘s thoughts and aim at Paramatma by reciting AUM and unite praana the life energy into ‗brahma randhra‘ shal indeed accomplish HIM! Thus Omkaara is like an unfathomable ocean into which all kinds of meditations and worships of various forms of Paramatma merge into and whosoever is steeped into all types of Devas with no barriers of kula- mata-linga-vayo bhedas or differences of caste-faith-sex-age reach the Almighty alone indeed!]

5. Athaanyatraapi uktam, svanavati eshaasyah tanuuh yaa AUM iti stree- punnaapumasaketi lingaavatee eshaataagnir vaayur aadityaa iti bhaasvati, esha atha Brama Rudro Vishnuriti adhipativatee, eshaatha garhapatyo dakshinaagnir aahavaaneeyaa iti mukhaavatee, eshaatha Rig Yajur Saameti vigjnaanaa - vatee, esha bhur bhuvar swar iti lokavatee, eshaatha bhutam bhavyam bhavisyaad iti kaalaavatee, eshaatha praanognih surya iti prataapavatee, eshaataannam aapas chandramaa iti aapyaayanaavatee eshaatha praanopaanovyaana iti praanavatee, esheti ata AUM iti uktenaitaah pastutaa architaa arpitaa bhavanteeti evam hyaahaitad vai atyakaama paraan chaparaan cha brahmayad AUM iti etad Aksharam iti/ AUM is a ‗nisshabda shabda‘ or a silent sound heard by each and every Being irrespective of age, sex or neutral. This represents Agni-Vaayu- and Surya as the flickering flash within as long as the life lasts. Indeed that is the Real Self the Antaratma which is of the Form of as Brahma-Rudra-Vishnu essentially representing the Tri Gunas of Satvika- Tamasika -Rajasika or of srishthi-samhaara-sthitis. They also represent three types of Homaagnis or sacrificial Fires viz. Gaarhapatya- Dakshina- Ahaavaneeya Agnis viz. the Agni-Mukha Swarupas; or Rik-Yajus-Saama Veda the Knowledge Forms or Bhur-Bhuva-Swah the Forms of the Tri-Lokas-the Kaala maana of Past-Present -Future; Praana-Agni-

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Suryas the essences of Existence as the sustaining Shaktis; the preservation energies of Food- Water- Moon; the Sense Forms of Buddhi-Manas-Ahamkaaras or Intelligence-Mind-and the Awareness or sense of thoughts; or the Praana-Apaana-Vyaana or the breathing energies.Thus AUM not only represents ‗paraa-aparaa‘ self- existence but also Paramatma too!

Subaala Upanishad

OM is the essence of Life: From Nothingness to Nothingness and from Nothingness to Brahmanda Srishti of Everythingness back to Nothingness and thus the Cycle that Paramatma is fond of as a Play! ‗Anda Chatustaya‘ or Four folded ‗Brahmanda‘ viz. Shakti, Maya, Prakriti and Energy. As ‗Materialism‘ binds any Being, Atma Tatwa is not the Mistaken Self nor the Self Ego and certainly not ‗Aham Brahmasmi‘. The Self is distinct and is the mirror reflection as stimulated by ‗Panchendriyas‘ as devised by ‗Jnaanendriyas‘ for smell, taste, hear, touch and reproduce and ‗Karmendriyas‘ or nose, tongue, ears, skin and the last .The action-reaction agency being the Mind is essentially qualified for motivation and is governed by the proportionate mix of Satva-Rajas-Tamo gunas and Bhagavan Himself is the Chief Anchor of the unique mix. ‗Srishti‘ right from human beings down to ‗krimi-keetaas‘ or ‗sthaavara jangamas‘ or the moving and non moveable Beings whose Creator is Brahma Deva Himself.

Praano Brahmeti! Vital Energy is Paramatma and the former is the driving force of one‘s mind which in turn is the charioteer of panchendriyas. This being so, the reverberation of the sound waves by the friction of the ‗Pancha Bhutas‘ or Five Elements named as AUM is the inter-connect between an Individual Self and the Supreme. ‗Pancha Pranas‘ comprise Prana- Apana-Vyana- Udana- Samana.. Praana is the very Life Force , then ‗Chakshu‘ or the EYES are satisfied and so do Surya and Heaven in the circular flow, besides ‗Vyana‘ between the Praana and Apaana or the inhaling and exhaling breaths would initiate the beneficent circle to energise the EARS and hearing capacity, and so do Chandra and Dashas or Directions being thus ending the circle with contentment, progeny, animals, edible food, body brightness and Vedic Knowledge; then is the impact of ‗VAAK‘ or the ability of Speech, besides Agn and jeerna shakti of food; ‗Samana‘, then ‗MIND‘ is satisfied, as also clouds- lightnings and Varuna the Lord of clouds; then ‗Udaana‘ of the Vital Energy , that rises upward in the human body and consequently satisfy ‗TWAK‘ or the Skin besides RASA or Taste, Vayu- Sky blessing with progeny, animals, physical charm, and the brilliance of Vedic Knowledge!

Naarada Parivraajaka Upanishad

VIII-1. Then Narada asked the god Brahma: 'Be pleased to expound the saviour mantra for ending the course of worldly life'. Agreeing to it the Brahma Deva commenced to expound it. The Om (is) Brahman in the mode of viewing it as made up of many separate bodies (vyashti) and as made up of parts each of which is cosubstantially the same with the whole (samashti). Which is the vyashti? Which is the samashti? The samhara Pranava and srishti Pranava are of three kinds: the inner Pranava (Antah-Pranava), the outer Pranava (Bahya-Pranava) and the combined inner and outer Pranava (Ubhayatmaka-Pranava). The (one) Brahma-Pranava is (sometimes) the inner Pranava (consisting of eight matras) and the practical Pranava (Vyaharika-Pranava). The outer Pranava and the Pranava of the sages (Arsha-Pranava). The combined inner and outer Pranava is the Virat-Pranava. The Samhara-Pranava, the Brahma-Pranava and the Ardhamatra-Pranava. (Thus the Brahma-Pranava is of eight kinds: Samhara- Pranava, Srishti-Pranava, Antah-Pranava, Bahya-Pranava, Vyavaharika-Pranava, Arsa-Pranava, Virat- Pranava and Ardhamatra-Pranava).

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VIII-2. The Om is Brahman. Know that the Om consisting of one syllable is the Antah-Pranava. It is divided into eight (matras) - the vowel 'a', the vowel 'u', the consonant 'm', the half-syllable (ardha-matra) the nada, the bindu, the kala and the shakti. Hence it is not four (as its chief matras have been said to be). The vowel 'a' consists of ten thousand parts, the vowel 'u' is of a thousand parts, the letter 'm' of a hundred parts and the Ardhamatra-Pranava consists of an endless number of parts. The Virat-Pranava is possessed of attributes (Saguna) and the Samhara-Pranava is free of attributes (Nirguna), the Utpatti-Pranava consists of both (Saguna and Nirguna). The Virat-Pranava is overflowed . The Samhara-Pranava is ‗pluta- pluta‘ / inundated VIII-3. The Virat-Pranava consists of sixteen matras and is beyond the thirty-six primary substances. How has it sixteen matras. They are enumerated: the vowel 'a' is the first, the vowel 'u' is the second, the letter 'm' is the third, the ardhamatra is the fourth, the bindu is the fifth, the nada the sixth, the kala the seventh, the kalatita the eighth, shanti the ninth, the santyatita the tenth, the unmani the eleventh, the manonmani the twelfth, the puri the thirteenth, the madhyama the fourteenth, the the fifteenth, and the para the sixteenth. Again the Brahma-Pranava though only one attains the state of possessing or not possessing attributes (Saguna and Nirguna), having attained the state of possessing 128 matras, due to the twofold character of Prakriti and Purusha, when it has sixty-four matras each. VIII-4. This (Brahma-Pranava) is the prop of all, the supreme effulgence and the lord of all -thus (the sages with true vision) look upon it. It consists of all gods and the prop of all universe (the Lord) is in it. VIII-5. It consists of all the syllables; it is the Time; it is composed of all the scripture and is the auspicious one (Shiva). It is the most excellent of all the Vedas and consists of (the essence) of all the Upanishads; this (Om, the Atman) should be sought. VIII-6. Past, present and future constitute the three periods - the indestructible syllable Om (pervades and transcends) these; know that it is the beginning (of everything) and the bestower of final beatitude. VIII-7. The same (Om) which is the Atman has been described by the word Brahman. Similarly experiencing it as the one (without a second), the ageless, the immortal, the Om and super-imposing the Om along with the body (on Brahman) it becomes one with it. Know it for certain then that the triple- bodied Atman is the supreme Brahman. VIII-8. One should deeply meditate on the supreme Brahman in the due order of Vishva, etc., (the Vishva, the Viraj, the Otir / whipped up as churned and the Turya).

VIII-9-11. This Atman is fourfold - as experiencing the gross aspect (as the Vishva) when it is an individual in the gross aspect, as enjoying (the world) in the dreaming state in a subtle form when it has assumed the subtle form (of the Taijasa), as (enjoying bliss) in the state of identity (of the Prajna and the Ishvara), and as enjoying bliss (in the Turya state). The Atman is of four padas (quarters). The Vishva consisting of four stages (Vishva-Vishva, Vishva-Taijasa, Vishva-Prajna and Vishva-Turya) is the Purusha Vaishvanara. It functions in the waking state. It perceives gross forms (of the phenomenal world) and experiences them. It possesses nineteen faces (the five organs of perception, the five organs of action, the five vital airs and the four inner senses of manas, buddhi, ahamkara and chitta), has eight limbs (the sky as the head, the sun and the moon the two eyes, the directions the ears, the sea the lower part of the abdomen, the earth the feet), moves everywhere and is the master (Prabhu).\

Dhyana Bindupanishad 9(a). The one Akshara (letter OM) should be contemplated upon as Brahman by all who aspire for emancipation.

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9(b)-10(a). Prithvi, Agni, Rig-Veda, Bhuh and Brahma -- all these (are absorbed) when Akara (A), the first Amsa (part) of Pranava (OM) becomes absorbed. 10(b)-11(a). Antariksha, Yajur-Veda, Vayu, Bhuvah and Vishnu, the Janardana - all these (are absorbed) when Ukara (U), the second Amsa of Pranava becomes absorbed. 11(b)-12(a). Dyur, sun, Sama-Veda, Suvah and Maheshvara - all these (are absorbed) when Makara (M), the third Amsa of Pranava becomes absorbed. 12(b)-13(a). Akara is of (Pita) yellow colour and is said to be of Rajo-Guna; Ukara is of white colour and of Sattva-Guna; Makara is of dark colour and of Tamo-Guna. 13(b)-14(a). He who does not know Omkara as having eight Angas (parts), four Padas (feet), three Sthanas (seats) and five Devatas (presiding deities) is not a Brahmana. 14(b)-15. Pranava is the bow. Atman is the arrow and Brahman is said to be the aim. One should aim at it with great care and then he, like the arrow, becomes one with It. When that Highest is cognised, all Karmas return (from him, viz., do not affect him). 16. The Vedas have Omkara as their cause. The Swaras (sounds) have Omkara as their cause. The three worlds with (all) the locomotive and the fixed (ones in them) have Omkara as their cause. 17. The short (accent of OM) burns all sins, the long one is decayless and the bestower of prosperity. United with Ardha-Matra (half-metre of OM), the Pranava becomes the bestower of salvation. 18. That man is the knower of the Vedas who knows that the end (viz., Ardha-Matra) of Pranava should be worshipped / recited) as uninterrupted as the flow of oil (resounding) as long as the sound of a bell. 19. One should contemplate upon Omkara as Ishvara resembling an unshaken light, as of the size of a thumb and as motionless in the middle of the pericarp of the lotus of the heart. 20. Taking in Vayu through the left nostril and filling the stomach with it, one should contemplate upon Omkara as being in the middle of the body and as surrounded by circling flames. 21. Brahma is said to be inspiration, Vishnu is said to be cessation (of breath) and Rudra is said to be expiration. These are the Devatas of Pranayama. 22. Having made Atman as the (lower) Arani (sacrificial wood) and Pranava as the upper Arani, one should see the God in secret through the practice of churning which is Dhyana. 23. One should practise restraint of breath as much as it lies in his power along with (the uttering of) Omkara sound, until it ceases completely. 24. Those who look upon OM as of the form of Hamsa staying in all, shining like Crores of suns, being alone, staying in Gamagama (ever going and coming) and being devoid of motion - at last such persons are freed from sin. 25. That Manas which is the author of the actions (viz.,) creation, preservation and destruction of the three worlds, is (then) absorbed (in the supreme One). That is the highest state of Vishnu. 26. The lotus of the heart has eight petals and thirty-two filaments. The sun is in its midst; the moon is in the middle of the sun. 27. Agni is in the middle of the moon; the Prabha (spiritual light) is in the middle of Agni. Pitha (seat or centre) is in the midst of Prabha, being set in diverse gems. 28-29. One should meditate upon the stainless Lord as being (seated) upon the centre of Pitha, as having Srivatsa (black mark) and Kaustubha ( of gems) on his chest and as adorned with gems and pearls resembling pure crystal in lustre and as resembling Crores of moons in brightness. He should meditate upon Maha-Vishnu as above or in the following manner. 30-31. (That is) he should meditate with inspiration (of breath) upon Maha-Vishnu as resembling the Atasi flower and as staying in the seat of navel with four hands; then with restraint of breath, he should

131 meditate in the heart upon Brahma, the Grandfather as being on the lotus with the Gaura (pale-red) colour of gems and having four faces; 32-34(a). Then through expiration, he should meditate upon the three-eyed Shiva between the two eyebrows shining like the pure crystal, being stainless, destroying all sins, being in that which is like the lotus facing down with its flower (or face) below and the stalk above or like the flower of a plantain tree, being of the form of all Vedas, containing one hundred petals and one hundred leaves and having the pericarp full-expanded.34(b)-35. There he should meditate upon the sun, the moon and the Agni, one above another. Passing above through the lotus which has the brightness of the sun, moon and Agni and taking its Hrim Bija (letter), one leads his Atman firmly. 36. He is the knower of Vedas who knows the three seats, the three Matras, the three , the three Aksharas (letters) and the three Matras associated with the Ardha-Matra. 37. He who knows that which is above Bindu, Nada and Kala as uninterrupted as the flow of oil and (resounding) as long as the sound of a bell - that man is a knower of the Vedas. 38. Just as a man would draw up (with his mouth) the water through the (pores of the) lotus-stalk, so the Yogin treading the path of Yoga should draw up the breath. 39. Having made the lotus-sheath of the form of Ardha-Matra, one should draw up the breath through the stalk (of the Nadis Susumna, Ida and Pingala) and absorb it in the middle of the eyebrows. 40. He should know that the middle of the eyebrows in the forehead which is also the root of the nose is the seat of nectar. That is the great place of Brahman. 41. Postures, restraint of breath, subjugation of the senses, Dharana, Dhyana and Samadhi are the six parts of Yoga. 42. There are as many postures as there are living creatures; and Maheshvara (the great Lord) knows their distinguishing features. 43. Siddha, Bhadra, Simha and Padma are the four (chief) postures. Muladhara is the first Chakra. Svadhisthana is the second. 44. Between these two is said to be the seat of Yoni (perineum), having the form of Kama (God of love). In the Adhara of the anus, there is the lotus of four petals. 45-46. In its midst is said to be the Yoni called Kama and worshipped by the Siddhas. In the midst of the Yoni is the Linga facing the west and split at its head like the gem. He who knows this, knows Vedas. 47. A four-sided figure is situated above Agni and below the genital organ, of the form of molten gold and shining like streaks of lightning. Prana is with its Sva (own) sound, having Svadhisthana as its Adhisthana (seat), (or since Sva or Prana arises from it). 8. The Chakra Svadhisthana is spoken of as the genital organ itself. The Chakra in the sphere of the navel is called Manipuraka, since the body is pierced through by Vayu like Manis (gems) by string. 49-50(a). The Jiva (ego) urged to actions by its past virtuous and sinful Karmas whirls about in this great Chakra of twelve spokes, so long as it does not grasp the truth. 50(b). Above the genital organ and below the navel is Kanda of the shape of a bird's egg. 51. There arise (from it) Nadis seventy-two thousand in number. Of these seventy-two are known. 52-53. Of these, the chief ones are ten and carry the Pranas. Ida, Pingala, Susumna, Gandhari, Hastijihva, Pusha, Yasasvini, Alambusa, Kuhuh and Sankhini are said to be the ten. 54-55(a). This Chakra of the Nadis should ever be known by the Yogins. The three Nadis Ida, Pingala and Susumna are said to carry Prana always and have as their Devatas, moon, sun and Agni.55(b)-56(a). Ida is on the left side and Pingala on the right side, while the Susumna is in the middle. These three are known to be the paths of Prana.

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56(b)-57. Prana, Apana, Samana, Udana and Vyana; Naga, Kurma, Krikara, Devadatta and Dhananjaya; of these, the first five are called Pranas, etc., and last five Naga, etc., are called Vayus (or sub-Pranas). 58. All these are situated (or run along) the one thousand Nadis, (being) in the form of (or producing) life. Jiva which is under the influence of Prana and Apana goes up and down. 59-60(a). Jiva on account of its ever moving by the left and right paths is not visible. Just as a ball struck down (on the earth) with the bat of the hand springs up, so Jiva ever tossed by Prana and Apana is never at rest. 60(b)-61(a). He is knower of Yoga who knows that Prana always draws itself from Apana and Apana draws itself from Prana, like a bird (drawing itself from and yet not freeing itself) from the string (to which it is tied).61(b)-63. The Jiva comes out with the letter 'Ha' and gets in again with the letter 'Sa'. Thus Jiva always utters the Mantra 'Hamsa', 'Hamsa'. The Jiva always utters the Mantra twenty-one thousand and six hundred times in one day and night. This is called Ajapa Gayatri and is ever the bestower of Nirvana to the Yogins.64-66(a). Through its very thought, man is freed from sins. Neither in the past nor in the future is there a science equal to this, a Japa equal to this or a meritorious action equal to this. Parameshvari (viz., Kundalini Shakti) sleeps shutting with her mouth that door which leads to the decayless Brahma-hole.66(b)-68. Being aroused by the contact of Agni with Manas and Prana, she takes the form of a needle and pierces up through Susumna. The Yogin should open with great effort this door which is shut. Then he will pierce the door to salvation by means of Kundalini.69. Folding firmly the fingers of the hands, assuming firmly the Padma posture, placing the chin firmly on the breast and fixing the mind in Dhyana, one should frequently raise up the Apana, fill up with air and then leave the Prana. Then the wise man gets matchless wisdom through (this) Shakti.70. That Yogin who assuming Padma posture worships (i.e., controls) Vayu at the door of the Nadis and then performs restraint of breath is released without doubt. 71-72. Rubbing off the limbs the sweat arising from fatigue, abandoning all acid, bitter and saltish (food), taking delight in the drinking of milk and Rasa, practising celibacy, being moderate in eating and ever bent on Yoga, the Yogin becomes a Siddha in little more than a year. No inquiry need be made concerning the result.73. Kundalini Sakti, when it is up in the throat, makes the Yogi get Siddhi. The union of Prana and Apana has the extinction of urine and faeces.74-75(a). One becomes young even when old through performing Mula-Bandha always. Pressing the Yoni by means of the heels and contracting the anus and drawing up the Apana - this is called Mula-Bandha.75(b)-76. Uddiyana Bandha is so called because it is (like) a great bird that flies up always without rest. One should bring the western part of the stomach above the navel.77. This Uddiyana Bandha is a lion to the elephant of death, since it binds the water (or nectar) of the Akasa which arises in the head and flows down. 78-79(a). The Jalandhara Bandha is the destroyer of all the pains of the throat. When this Jalandhara Bandha which is destroyer of the pains of the throat is performed, then nectar does not fall on Agni nor does the Vayu move.79(b)-80(a). When the tongue enters backwards into the hole of the skull, then there is the Mudra of vision latent in the eyebrow called Khechari.80(b)-81(a). He who knows the Mudra Khechari has not disease, death, sleep, hunger, thirst, or swoon.81(b)-83(a). He who practises this Mudra is not affected by illness or Karma; nor is he bound by the limitations of time. Since Chitta moves in the Kha (Akasa) and since the tongue has entered (in the Mudra) Kha (viz., the hole in the mouth). Therefore the Mudra is called Khechari and worshipped by the Siddhas.83(b)-84. He whose hole (or passage) above the Uvula is closed (with the tongue backwards) by means of Khechari-Mudra never loses his virility, even when embraced by a lovely woman. Where is the fear of death, so long as the Bindu (virility) stays in the body.85-86(a). Bindu does not go out of the body, so long as the Khechari-Mudra is practised. (Even) when Bindu comes down to the sphere of the perineum, it goes up, being prevented and forced up by violent effort through Yoni-Mudra.86(b)-87. This Bindu is twofold, white and red. The white one is

133 called Sukla and the red one is said to contain much Rajas. The Rajas which stays in Yoni is like the colour of a coral.88. The Bindu stays in the seat of the genital organs. The union of these two is very rare. Bindu is Shiva and Rajas is Sakti. Bindu is the moon and Rajas is the sun.89-90(a). Through the union of these two is attained the highest body; when Rajas is roused up by agitating the Sakti through Vayu which unites with the sun, thence is produced the divine form.90(b)-92. Sukla being united with the moon and Rajas with the sun, he is a knower of Yoga who knows the proper mixture of these two. The cleansing of the accumulated refuse, the unification of the sun and the moon and the complete drying of the Rasas (essences), this is called Maha-Mudra.93. Placing the chin on the breast, pressing the anus by means of the left heel and seizing (the toe of) the extended right leg by the two hands, one should fill his belly (with air) and should slowly exhale. This is called Maha-Mudra, the destroyer of the sins of men. 94. Now I shall give a description of Atman. In the seat of the heart is a lotus of eight petals. In its centre is Jivatma of the form of Jyotis and atomic in size, moving in a circular line. In it is located everything. In knows everything. It does everything. It does all these actions attributing everything to its own power, (thinking) I do, I enjoy, I am happy, I am miserable, I am blind, I am lame, I am deaf, I am mute, I am lean, I am stout, etc. When it rests on the eastern petal which is of Sveta (white) colour, then it has a mind (or is inclined) to Dharma with Bhakti (devotion). When it rests on the south-eastern petal, which is of Rakta (blood colour), then it is inclined to sleep and laziness. When it rests on the southern petal, which is of Krishna (black) colour, then it is inclined to hate and anger. When it rests on the south-western petal which is of Nila (blue) colour, then it gets desire for sinful or harmful actions. When it rests on the western petal which is of crystal colour, then it is inclined to flirt and amuse. When it rests on the north- western petal which is of ruby colour, then it has a mind to walk, rove and have Vairagya (or be indifferent). When it rests on the northern petal which is Pita (yellow) colour, then it is inclined to be happy and to be loving. When it rests on the north-eastern petal which is of Vaidurya (Lapis Lazuli) colour, then it is inclined to amassing money, charity and passion. When it stays in the inter-space between any two petals, then it gets the wrath arising from diseases generated through (the disturbance of the equilibrium of) Vayu, bile and phlegm (in the body). When it stays in the middle, then it knows everything, sings, dances, speaks and is blissful. When the eye is pained (after a day's work), then in order to remove (its) pain, it makes first a circular line and sinks in the middle. The first line is of the colour of Bandhuka flower (Bassia). Then is the state of sleep. In the middle of the state of sleep is the state of dream. In the middle of the state of dream, it experiences the ideas of perception, Vedas, inference, possibility, (sacred) words, etc. Then there arises much fatigue. In order to remove this fatigue, it circles the second line and sinks in the middle. The second is of the colour of (the insect) Indragopa (of red or white colour). Then comes the state of dreamless sleep.During the dreamless sleep, it has only the thought connected with Parameshvara (the highest Lord) alone. This state is of the nature of eternal wisdom. Afterwards it attains the nature of the highest Lord (Parameshvara). Then it makes a round of the third circle and sinks in the middle. The third circle is of the colour of Padmaraga (ruby). Then comes the state of Turya (the fourth). In Turya, there is only the connection of Paramatman. It attains the nature of eternal wisdom. Then one should gradually attain the quiescence of Buddhi with self-control. Placing the Manas in Atman, one should think of nothing else. Then causing the union of Prana and Apana, he concentrates his aim upon the whole universe being of the nature of Atman. Then comes the state of Turiyatita (viz., that state beyond the fourth). Then everything appears as bliss. He is beyond the pairs (of happiness and pains, etc.,). He stays here as long as he should wear his body. Then he attains the nature of Paramatman and attains emancipation through this means. This alone is the means of knowing Atman.When Vayu (breath) which enters the great hole associated with a hall where four roads meet gets into the half of the

134 well-placed triangle, then is Achyuta (the indestructible) seen.95. Above the aforesaid triangle, one should meditate on the five Bija (seed) letters of (the elements) Prithvi, etc., as also on the five Pranas, the colour of the Bijas and their position. The letter 'Ya' is the Bija of Prana and resembles the blue cloud. The letter 'Ra' is the Bija of Agni, is of Apana and resembles the sun.96. The letter 'La' is the Bija of Prithvi, is of Vyana and resembles Bandhuka flower. The letter 'Va' is the Bija of Jiva (or Vayu), is of Udana and is of the colour of the conch.97-99(a). The letter 'Ha' is the Bija of Akasa, is of Samana and is of the colour of crystal. Prana stays in the heart, navel, nose, ear, foot, finger and other places, travels through the seventy-two thousand Nadis, stays in the twenty-eight Crores of hair-pores and is yet the same everywhere. It is that which is called Jiva.99(b)-101(a). One should perform the three, expiration, etc., with a firm will and great control; and drawing in everything (with the breath) in slow degrees, he should bind Prana and Apana in the cave of the lotus of the heart and utter Pranava, having contracted his throat and the genital organ.101(b)-102. From the Muladhara (to the head) is the Susumna resembling the shining thread of the lotus. The Nada is located in the Vinadanda (spinal column); that sound from its middle resembles (that of) the conch, etc.103-104(a). When it goes to the hole of Akasa, it resembles that of the peacock. In the middle of the cave of the skull between the four doors shines Atman, like the sun in the sky.104(b)-105. Between the two bows in the Brahma-hole, one should see Purusha with Sakti as his own Atman. Then his Manas is absorbed there. That man attains Kaivalya who understands the gems, moonlight, Nada, Bindu and the seat of Maheshvara..

Stanza Forty Two

Shreehim maanaarthasamvaasaat saa chaapi paripanthinee, Brahmee sudurlubhaa Shreehim prajjnaa heenana khatriya/

Kshatriya Raja Dhritaraashtraa! In pursuance of this quintessence of this Abolute Truth of AUM TAD SADVISHNAVE, be assuredly the Saajya pada pradaata. The TAD shabda be denoted as of ‗mouna vaachya sambhandha vishaya‘. Further may this be explained that sanmaanata be of ‗janma-marana rupa samsaara dharma praapti‘. Mouna be however of ‗Brahma bhava sthiti sampannata‘. Anna-stree-bhoga vastu are of maanasika kaaranaas and so be the deha kaaranaas as of Lakshmi- Alakshmi features. While Lakshmi be wellknown as of Ashtyaishwaryaas as of ‗Adi-Lakshmi-Dhanya Lakshmi-Dhairya Lakshmi- Gaja Lakshmi-Santaana Lakshmi- Vijaya Lakshmi- Vidya Lakshmi-Dhana Lakshmi‘ bestow fullfillment of ‗iham‘ or the worldly aspirations and ‗param‘ while Aakshmi Devata wanders about in the nude, makes one fond of sleep, distracts the intellect and bestows conflict, suffering, poverty, misfortune and death. The Devatas responsible for nightmares, has a squint, lame, hoarse voice and indulges in infanticide being bald, endows poverty, ever ready to slay infants and cause misfortune, to induce laziness and still births. Her special features are stated as Illusory supernatural powers, flying in the sky, becoming invisible and changing one‘s appearance, mastery over the various arts of entertainment, liking for wandering at night and soon. Alakshmi brings discord, strife, jealosy, malice , and hardship wherever she would be with Devi Lakshmi. She is Jyeshtha , elder sister and antithesis of Devi Lakshmi being associated with inauspicious places and sinners. She is also associated with sloth, poverty, sorrow, ugliness as and the her worship is prescribed for women, who wished to keep her away from their homes. Raja! maana nimittha samvaasa kaaraka Shri Lakshmi prapti be doubt possible yet jnaana maarga be indeed badhaayukta vidhyaaheena Brahma sambandhi Lakshmi praapti be ‗atyanta durlabha‘ as of beyond the frontiers of possibility. Those who are habitual evil performers, below average humans and

135 those affected by the darkness of ignorance are impossible of my attainment as the dominance of material desires and obsessions wipes off the awareness of Reality and Self awakening. A saadhaka‘s mentality is invariably wavery, unsteady and aimless and as per the natural instincts and one‘s own upbringing. Normally the marerial tempations tend to drag one‘s attention and concentration and extremely diffiicult to retrieve the conciousness towards the Inner Self. Even while the sadhaka‘s mind and the base root of the purity of ‗satvika guna‘, the dirt of rajo guna imposes on the mind with the worldy attractions. It would take time and constant effort with enormous effort and patience to divert the flow back to that of the stream of satvika nature based initially with the food consumed, the clothing that is dressed in, the company that is moved about with and so on and gradual shifts would obviously be required therefrom the yesterdays to the present and the future too. The ‗saatvikaamsha‘ needs to be strengthened the mind and thoughts to purity and decisiveness and the process of transformation expedited. Any Human Being would live through the life with ever wavering mental frame and no doubt it would be so, but not ever impossible. One would only have to make an honest and utmost effort. The word ‗samskara‘ means reformation and that ought to be backed up by constant endeavour and continous practice besides the resolve to succeed. Indeed ‗vairagya‘ or resistance of doubts and of resolve leads to ‗dhyaanaabhyaasa‘ or the regular mental application of meditation along with the intensive search of the Inner Self with peaceful psyche and of constant practiceAny Human Being would live through the life with ever wavering mental frame and no doubt it would be so, but not ever impossible. One would only have to make an honest and utmost effort. The word ‗samskara‘ means reformation and that ought to be backed up by constant endeavour and continous practice besides the resolve to succeed. Indeed ‗vairagya‘ or resistance of doubts and of resolve leads to ‗dhyaanaabhyaasa‘ or the regular mental application of meditation along with the intensive search of the Inner Self with peaceful psyche and of constant practice.

Thus Mahatma Sanatsujaateeya addressed Rajarshi Dhritarashtra! Kevala sammana nimittha.samvaasa kaarana or of maana vishayaka prapancha jaala kaarana, the below par agjnaanis be never be able to accomplish jeevaatma Lakshmi prapti.

Stanza Forty Three

Dwaaraani samyak pravadanti santo bahuprakaaraani duraacharaani, satyaajave hraadarmashoucha vidyaah shanmaanamoha pratibandhakaani/

To such vyaktis only, the Sakshaat Lakshmi swarupa of Unblemished ‗Yogya Lahshmi‘. Maha Lakshmi assumes innumerable forms of Materialism. Every Being in Srishti especially among human beings- be a man or woman- is essentially selfish or existent for oneself and then for the family and then for others. Indeed a drowning person seeks priotorisation to save the self foremost-then the family and friends and possibly the rest. But why does he or she follow the same principle instead of expecting in the reverse order! That is to rescue from others- the kith and kin , the Society and the Universe at large! Hence the Principle of Karma! Maha Lakshmi bestows what one deserves! The Manifestation of Bhoga- Bhaagya Maha Lakshmi could ONLY BESTOW AS PER ONE‘S OWN YOGYATA. Every Being has the liberty of performing ‗Action‘ to one‘s conscience and Maha Lakshmi the ‗alter ego‘ or the proxy of Paramatma the Unknown Maha Shakti decides on which type of Prosperity or Material End that the Individual be betowed with or to what extent or not at all! Karmanam buddhi yuktwaa hi phalamtyaktwaa maneeshanah, janmabandha vinirmuktwaah padaam gacchhantya -naamayam/ Ideally indeed, ‗Sat

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Karma‘ or presumably a Deed of Virtue of varying degrees in the range of one-to-ten is performed as ‗Nishkaama Karma‘ then Maha Lakshmi alias Maha Maya surely is aware of the kind of dhana-dhaanya and so on to be granted, if so to the extent, and if not as a negation. Now, invariably one‘s Karma or Action is -more often than not, performed in the typical frame of human impulses and that is how the negative path leading to one‘s ruin and hence to be avoided. This means that worldly affairs are the causes of desire; non fulfillment of desires leads to frustration and grief or discontentment; this mental state develops anguish and instability; such anger coupled with wrong judgment affects discretion leading to further failures! It is in this context that Upanishads describe that as a human rides on a chariot, his mind - of course aided by the vital breath and his Intellct- is the driver driven by Karmendriyas and Jnanendriyas. Then Devi Maha Lakshmi remains a mute spectator and the grand dreams of the half hearted and none too deserving devotee of hers remain unanswered! Thus ‗moodha praanis‘ having been obssessed by Lakshmi sampadaabhibhutas be immersed in vishayaasakti and to such of them as of pragnaheena-brahma vidyaa heenas be come obsessed with Lakhsmi devoid of Her Yogyata swabhava.

[ Vishleshana on how Lakshmi left Bali Charavarti of the stature of having to be humbled in by Vamanavatara as Indra heckled Bali as gardhaba hiring his shame! vide Shanti Parva Maha Bharata]

Danava! Having been born as a donkey and consuming grass, do you not be ashamed by yourself. Today, I am having to see your form and feel sad as neverbefore. Now, you are caught up my your staunch enemy‘s hold. You are bereft of your Rajalakshmi and comrades, proving that your bala paraakramaas be put to nought. So far you had been celebrating in the august company of thousands of asuraas but now hiding like an ass. Are you not by now getting shaky physically and shocked mentally! There were times when you were blissful on mountain tops and diving deep in samudraas with bhoga laalasaas on the company of brotherhoods and bandhu bandhavaas, but do you or not realise the exigency of this kaala mahima and of your manovyakulata right now! At that time thousands of ‗suvarnakantiyukta devanganas‘ had been garlanding you with padmamaalaas and presenting you with yukta haava bhaavaas . But now, what indeed would happen to you now as there ought to be a sudden and tortuous tragedy now! There were times when gandharvaas were vying each other to hold navaratna khachita suvarna chhatras to cover your glittering kireetaas eve n as they were in raptures while presenting vividha nritya kalaa pradarshanaas. As and when you were engaged performing yagjnas, the ‗yagjna mandapas‘ were of ‗atyanta vishaala suvarna stambhaas‘ each with innumerable cows tied together. Daityraja! Which kind of retrospection that you might have vis-à-vis the prospective vision of gloom that your psyche might be saturated with. As and when you were seeking to perform ‗shamyaakshepa vidhi yagjna vidhi‘ and were resorting to prithvi , how ecsatic you ought to have been! Deveshwara! The display of the idiotic and wreckless mental attitude of yours be truly deplorable and surprising. Indeed you be the King of Devaas and this kind of disgusting statements which would be glaringly humiliating others thoughtlessly would not behove of Indratva. At this time I am not concerned of the divya suvarna maalaas, ratna khachita samritthi chihnaas, geeta-naatya kanya prdarshanaas as they are hadly the signs of one‘s life time accomplishments. Nor of kula-yagjna yashaas. He whose buddhi be of shuddha swarupa- jnaana tripta- kshamaashela. Satpurushaas are stated as of being neutral to victories and defeats; samruddhis and asamtruptis. Purandara! It is due to your ‗ashuddhi buddhi kaarana‘ that you had been resorting to ‗atma prashamsha‘. Your statements that ‗my status be far superior than yours‘ would merely smack of inferiority feelings and mindset. Indra like a hissing serpent with misleading laughter addressed Bali Chakravarti: ‗ Daithya Raja Bali! Having been vainglorious all along with thousands of followers thus far, do you not get alarmed now that you had suddenly faced me. In the past, you had succeded to

137 accomplish the status of a Chakravarti and been blissful with ignorance, little realizing that there be the fright of Devas and of me as the Devendra! Do you not now realise with alarm at my sudden encounter! ‗ Then Bali replied: ‗ Indra! Kaalachakra by its very nature be of ‗parivartana sheela‘ and thus let this be realised that this entire universe is subject to revolutionary and radical transformations. Deveshwara! Samasta praanis ought to wither away sooner or later. And hence this be the least worrysome. Even as I be in the form of a donkey-even as of your own volition. Life and Body are the starters of janma; they would grow and disappear eventually. I am not by any means referring to the ‗gardhabha shareera‘ and its ephemeral nature, but of the everlastingness of Atma. Then why and how your meaningless expression of my encounter with you and the fear arising therefrom!]

Stanza Forty Three continued

Thus the moodha pranis would alwayas seek to avoid shreya maarga and keep on hurling off vaishaika vastus. Moksha Dharma be ever stressing that the normal praja be obsessed with ‗putra-mitra-kalatra anuraagaas‘ be ever get cought in the ‗moha jaala bandhana paashaas‘. Punyaatmas do however seek to break through the moha paashaasa and of raaga dweshaas. In this manner the moodha praanis be ever allured to ‗Lakshmi maanushi sampadaabhibhuta vishayaasakti yuktaas‘ but very rarely be seeking that kind of brahmaananda rupi Yogya Lakshmi be ever distancing away ever. Indeed while existing in the midst of ignorance and darkness, the majority of persons assume that they are the intelligent and enlightened and move fast round and round following curved and twisted means of existence. Not realising the means of attaining a long term perspective, the one with no discrimination blunders into pitfalls by being fooled by the lure of the lucre . Persisting in the midst of Avidya or ignorance , the yet immature and unenlightened show off their self praise and even genuinely self decieve. Such persons get encircled in the strings of attachments and desires and get deprived of the Reality till the final exhaustion of Karma Phala.Nitya, sacchhidaananda swarupa paramatma be far beyond the trigunaatmika prakriti. That be characterized as the ananda sangjnaka parama shuddha Braahmi Lakshmi. She is the Bindu-( the Zero) swarupini, the Subtle Body or the Supreme State of Universal State of Singularity as represented by Para Shakti of Ishwara Tatwa which Creates, Withdraws and Creates again as that Para Shakti is the characterisation of Iccha Shakti, Jnaana Shakti and Kriya Shakti ie of the Supreme Energy of Will- Knowledge-Action; Bindu has the inherent Tatwas or Aspects of Nivritti-Pratishtha-Vidya- Shanti and Shantyatita that is: Bhu Tatwa-Basis Provider-Vidya or of Restricted Knowledge or Awareness-Shanti or the Eternal Happpiness and Shantyatita or Bliss; She is Vidya or the Moola Vidya or the Awareness of Reality and the Fantasy; Jnana Brahma mayi of The One who is possesive of the Awareness of the distinction; Paraa or the One Beyond of the Awareness.She is the embodiment of absolute bliss with natural and perpetual smile on her face and though of molten gold with her residence (just from the milky ocean) who is blazing with splendour, and is the embodiment of the fulfillment of being the ocean of milk! She is indeed seated on lotus and is as attractive like a lotus.

Thus Jnaana Purushaas having introspected with atteeta kathinaa praaptha saadhana had delineated the Lakshmi sambandha saadhana with indriya nigraha the Parabrahmi Sambandhi Lakshmi Swarupini. The methodology as they had been pursuing the Para Brahmi sambhanda Lakshimi was too rigorous and demanding; the entry gate had through satya bhaashana-pravartana-satya saadhana.‘

[ Vishleshana on Satya Maarga

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Truth alone is paramount! Truthfulness is bliss. Having accomplished Truthfulness none would ever slip down. Persons who attain it are named as ‗Sat‘ or persons who reach the pinnacle and they indeed are of Satyam or Truthfulness! The Self is achievable through the understanding as to what is truth and untruth as also tapsya or austerity with control of mind and senses, as indeed the best form of such tapasya is the control of mind and senses; it is out of this ‗samyak jnaana‘ or the knowledge in surfeit as backed by tapsya is the gateway to Enlightnenment; some of the essential inputs are ‗ brahma charya‘ or abstinence, straightforwardness, non pretentiousness, and falsehood, a clean and blemishless inner conscience leading to ‗Atmajyoti‘ or Self Illumination. That indeed is the Path of ‗Parama Nidhaana‘ which truly indeed is hiranmaya or the golden hued! ‗Satyameva Jayate‘ or Truth triumphs and never the Untruth. It is by the path of Truth that Devas tread and thus is called Devayana. It is again that very path that Rishis and Seekers of the Eternal Truth ascend by to finally achieve its heights. Brahman is attainable only through the disciplines of Truthfulness and similar traits: It is ‗Divya‘ Self-Resplendent; ‗Achintya Rupam‘ or of Unimaginable Form; Sukshmantaram or Subtle like ‗Antariksha‘; Vibhaati or of such illumination of Surya Chandraadis; ‗sudure‘ or extremely distant to the ignorant since the wise are awareness as deep within quite nearby; and ‗guhaayam‘ or is deep in the cavity of everybody‘s Self, but imperceptible to the blind and ignorant. Indeed it is incomprehensible by the sensory organs and faculties of vision, speech, and so on except through the minds‘eye that too by intense ‗dhyana‘ fully backed by ‗Karma‘ and ‗Dharma‘; It is reachable by ‗jnaana prasaadena vishuddha sattva and jnaanamaya‘ or only through the favouable medium of knowledge and purity of thought and deed. The subtle Self is withn the heart where the Life Energy Praana enters the body of five forms of ‗praanaapaanodaana vyaana samaanas‘ into the subtle Self hidden by the sensory organs but attainable clearly by the vision within.‗Satyam‘ or the Truthfulness alone triumphs as the key factor as by virtue of ‗Satyam‘ alone as Vayu Deva blows wind, Bhaskara shines on the sky , speech and all other faculties of panchendriyas of Beings are manifested and indeed the essence of Truth alone would be the basic principle leading to Moksha. ‗Tapas‘ and penance again is an aid to the hard way of attainment which Maharshis practised to attain Bliss.Dama or forbearance and extreme self control which often Asuras too practised for a numberless years to seek fulfillment even of violent and vitueless desires or which Sages seek for Eternal Joy. ‗Shama‘ or of extreme disposition of calmness of body and extreme control of the ever changing mind and psyche, verging on ‗Ananda‘ and tranquility. ‗Daana-dakshina‘ at Sacrificial contexts and the spirit of philanthropy in general springing from the heart as the gateway of fulfillment leading gradually the path of Permanent Joy!The Self is achievable through the understanding as to what is truth and untruth as also tapsya or austerity with control of mind and senses, as indeed the best form of such tapasya is the control of mind and senses; it is out of this ‗samyak jnaana‘ or the knowledge in completion as backed by tapsya is the gateway to Enlightnenment; some of the essential inputs of such ‗samyak jnaana‘ are ‗ nitya brahma charya‘ or abstinence for good; ‗ jihvaamritam maya‘ or straightforwardness, non pretentiousness, and falsehood; ‗antasshareera shubhrata‘ or a clean and blemishless inner conscience leading to ‗Atmajjoti‘ or Self Illumination. That indeed is the Path of ‗Parama Nidhaana‘ which truly indeed is hiranmaya or the golden hued!

Mundakopanishad

Satyena gacchhati/ Satya - Truthfulness - is indeed the Brahma Swarupa; Satya is indeed the Tapasya or deep introspection; Satya is the kaarya kaarana of Praja srishti; Satya is the fulcrum of Samsaara and the concept of Satya alone be the cause and effect of Swarga or the access to the higher form of the superior swarga loka or of Liberation . Anritam tamaso rupam/

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Asatyam or Untruthfulness is of darkness and of tamogunam as of ‗agjnaanam‘, while Swargam be ‗ prakaasha mayam‘ as against Narakam as of ‗andhakaaramayam‘. Both the precepts are relevant to manushyas as other species in the Creation be irrelevant anyway. Hence be the explanation of Dharmaadharmaas are the extensions of Satya and Asatya or illumination and darkness, and of the fall out Sukha Duhkhas. In other words, whereever there be Satya, there be Dharma- where Dharma be, there be prakaasha the illumination- and hence the Sukha Duhkhaas too!

II.i.5) Satyena labhyastapasaa hyesha atmaa samyajnaanena brahmacharyena nityam, antahshareere jyotirmayo hi shubhro yam pashyanti yatayah khseena dishaah/

(The Self is achievable through the understanding as to what is truth and untruth as also tapsya or austerity with control of mind and senses, as indeed the best form of such tapasya is the control of mind and senses; it is out of this ‗samyak jnaana‘ or the knowledge in completion as backed by tapsya is the gateway to Enlightnenment; some of the essential inputs of such ‗samyak jnaana‘ are ‗ nitya brahma charya‘ or abstinence for good; ‗ jihvaamritam maya‘ or straightforwardness, non pretentiousness, and falsehood; ‗antasshareera shubhrata‘ or a clean and blemishless inner conscience leading to ‗Atmajjoti‘ or Self Illumination. That indeed is the Path of ‗Parama Nidhaana‘ which truly indeed is hiranmaya or the golden hued!)

III.i.6-9) Satyameva Jayate naanrutam satyena panthaa vitato Deva yaanah, yenaakramanti rishayo hi aaptaa kaama tatra tat satyasya paramam nidhaanam// Brihaccha tad divyam achintyarupam sukshmaaccha tatsukshmataram vibhaati, duuraat suduure tad ihaantike cha pashaatsva ihaiva nihitam guhaayaam/ Na chakshusaa grahyate naapi vaachaa naanyar Devaih tapasaa karmanaavaa, jnaana prasaadena vishuddha sattvah tatastu tam pashyate nishkalam dhyaayamaanah// Eshonur aatmaa chetasaa veditavyo yasmin praanah panchadhaa samvivesha, praanaischittam sarvam otam prajaanaam yasmin vishuddhe vibhavati esha aatmaa//

(The Unique Motto that Bharata Desha had rightly adopted is ‗Satyameva Jayate‘ or Truth triumphs and never the Untruth. It is by the path of Truth that Devas tread and thus is called Devayana. It is again that very path that Rishis and Seekers of the Eternal Truth ascend by to finally achieve its heights. Brahman is attainable only through the disciplines of Truthfulness and similar traits: It is ‗Divya‘ Self-Resplendent; ‗Achintya Rupam‘ or of Unimaginable Form; Sukshmantaram or Subtle like ‗Antariksha‘; Vibhaati or of such illumination of Surya Chandraadis; ‗sudure‘ or extremely distant to the ignorant since the wise are awareness as deep within quite nearby; and ‗guhaayam‘ or is deep in the cavity of everybody‘s Self, but imperceptible to the blind and ignorant. Indeed it is incomprehensible by the sensory organs and faculties of vision, speech, and so on except through the minds‘eye that too by intense ‗dhyana‘ fully backed by ‗Karma‘ and ‗Dharma‘; It is reachable by ‗jnaana prasaadena vishuddha sattva and jnaanamaya‘ or only through the favouable medium of knowledge and purity of thought and deed. The subtle Self is within the heart where the Life Energy Praana enters the body of five forms of ‗praanaapaanodaana vyaana samaanas‘ into the subtle Self hidden by the sensory organs but attainable clearly by the vision within.)

III.i.10) Yam yam lokam manasaa samvibhaati vishuddha sattvah kaamayate yaamscha kaamaan, tam tam lokam jayate taamscha kaamah tasmaad aatmajnam hyerchayed bhuri kaamah/

( So far what ever afflictions had been experienced so far are instantaneously faded and replaced by the person concerned of pure consciousness and now on the screen of his inner vision could experience the

140 lokas of his choice, be it the world of Devas or Manes, whatever desires are thought of are fulfilled now with the Brahma Jnana. Indeed the Knower of the Antaratma the Pure Consciousness or the Self possessed of all the abilities can obtain and world or its joys instantly!)]

Brihadananyaka

Prajapati Brahman‘s heart also qualifying as Intellect is the varied form of Satya or Truth signifying Gross and Subtle Forms of Antaratma and Paramatma!

V.iv.1) Tad vai tat, etad eva tadaasa satyameva; sa yo haitan mahad yaksham prathamajam veda; Satyam Brahmeti; Jayateemamlokaan; jita invasaa asat ya evam etan mahad yaksham prathamajam veda; Satyam Brahmeti, Satyam hi eva Brahma/

(Meditation is targetted to Pajapati Brahman who has been described above as his ‗Hridaya‘ or Intellect; further qualification of that Hridaya-Intellect-Brahman pertains to Truth as well. That Truth is Satya Brahman; the expression ‗tat‘ or ‗that‘ is repetitive since Hridaya, Intellect, Brahman and now Truth all refer to just the same. The phrase ‗Satyameva‘ also signifies the idioms SAT and TYAT, viz. ‗Murtha‘ or Gross and ‗Amurtha‘ or Subtle; the gross body being ‗Pancha bhutaatmika‘ or of Five Elements. Satya Brahman also made the worlds for Himself and is unconquerable by enemies like the ‗Arishad vargas‘viz. Kaama-Krodha-Lobha-Moha- Mada-Matsaras as He is far beyond such complexities. Indeed Satya Brahman conquers all the worlds, he is the very first born, and all pervading!

Satya Brahman manifests as Water, Surya and Bhur-Bhuvah-Swah

V.v.1) Apa evedam agra aasuh taa aapah Satyam ashrajanta, Satyam Brahma, Brahma Prajapatim, Prajapatir Devaante Devaah Satyam evopaasate, tadetat Trayaksharam: Satyamiti, sa etyekam aksharam; ti iti ekam aksharam, yam iti ekam aksharam:prathama uttame akshare Satyam, madhyaton- tram; tadetad anritam ubhayatah Satyena parigraheetam Satya bhuyaam eva bhavati/ Naivam vidiwaam- sam amritam hinasti/ ( At the very beginning of the Universe water got manifested and that was basically meant as the liquid oblations connected with the rites connected with Agnihotra. In fact all the Elements in their undifferentiated form were designated as water. That water led to the materialization of Satya or Truth and as such Satya Brahman was the first appearance. Satya Brahman created Prajapati or Viraja the Maker of the Beings as also Devas. Now, Satya Brahman was in short form was Satya; the latter comprised three syllables viz. Sa-Ti-Ya; the words Sa and Ya are stated to be totally from all kinds of death or destruction while the middle ‗Ti‘denotes Mrityu and Anruta or Death and Untruth. Thus Realty being the quintessence of Brahman, the middle mass of Unreality is inserted and slotted in between by the principal chunks of Truth! Since Untruth is hemmed in on either side of Truth, there is a predominance of Truth and as such, wise persons who are aware of the reality are little perturbed by fallacies!) V.v.2) Tad yat tat Satyam asaou sa Adityah; ya esha etasmin mandale purusho yaschaayam dakshinekshan purushah; taavetaavanyonyasmin pratishthitau; rashmibhir eshosmin pratishthitaah praanair ayam amushmin, sa yadotkrammisyan bhavati/ Shuddham evaitan mandalam pashyati, nainam ete rashmayah pratyaayanti/ (While deliberating on body parts, one should realise that the foremost aspect of Truth relates to Surya and in this context the Solar Orb be synchronised with the right eye; it is stated that the Sun and the eye rest on each other and there is a relationship of mutual cooperation of the Individual Self as identified with the body part concerned and its Presiding Deity. Indeed the relationship of the eye as the identified body part and the concerned Deity viz. Sun in the instant case is strengthened by the Sun

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Rays. When the Self is destined to leave the mortal body, the latter could no more vision the Sun Rays! Indeed the mutual helpfulness between the two entities-the eye and Sun-ceases at the signals of death!) V.v.3) Sa esha etismin mandale purushastasya bhurita shirah; ekam shirah, ekametadaksharam; bhuva iti baahuh, dvau ete akshare; swar iti pratishthaa; dve pratishthe dve ete akshare; tasyopanishad ahar iti; hanti paapmaanam jahaati cha, ya evam Veda/ (In respect of this Individual Self whose eye is coordinated with the Solar orbit -which essentially is Satya the Truth-there are three significant syllables that are relevant viz. ‗Bhuur‘ or the head of the Self concerened; ‗Bhuvar‘ or two arms and ‗Svar‘ the two feet; further more, there is a secret name called ‗Ahar‘ derived from the root expression ‗ Haa‘ which means ‗to destroy and spurn‘ the evil forces! ) V.v.4) Yoyam dakshinekshan purushah, tasya bhuur iti shirah, ekam shirah, ekam etad aksharam; bhuva iti baahuh; dvau baahu, dve ete akshare; swar iti pratishthaa; dve pratishthe, dve ete akshare; tasyopanishad aham iti; hanti paapmaanam jahaati cha ya evam Veda/ (Similarly, of this Individual Being who has its physical right eye, ‗Bhur‘ is his head, ‗Bhuvar‘ his two arms, ‗Swar‘ his feet and ‗Aham‘ is his secret name who destroys evil!)

Mind is the key indicator of Reality and Falsity as Yogis extol Mind and sift Truth from Untruth

V.vi.1) Manomayoyam purushah bhaah satyah tasmin antarhridaye yathaa vreehirvaa yavo vaa; sa esha sarvasyeshaanah; sarvasyaadhipatih, sarvamidam prashaasti yadidam kincha/ Iti shashtham Brahmanam/ ( Among the various body attachments of the Individual Self with distinct features, back-up Devatwas, functional specialisations and so on, Mind happens to be the outstanding body asset. The Mind is considered as the interiormost chamber of the heart and is likened to the inner grain of say rice or barley. Mind reveals every thing and in fact the Individual Self is identified with it and its brightness. It is considered by Yogins as the prime commander of the various other body parts. Mental stamina and stability are the cause and effect alike of meditation to the Supreme; indeed mind is Brahman and identical since ‗ one becomes precisely as one meditates upon the Almighty‘!)

Vidyut Brahma or lightnings flash darkness and highlight Paramatma

V.vii.1) Vidyud Brahma iti aahuh; vidaanaad vidyut, vidyati enam paapmaanah, ya emam veda , vidyud hi eva Brahma/ Iti Saptamam Brahmanam/ (Satya Brahma or the Supreme Truth is also likened to flashes of Lightnings on the Sky! This indeed is because the Vidyut or Lightnings disperses darkness and makes one realise what is Ignorance and Knowledge and what is unawareness and consciousness or perception like! Lightnings flash dark clouds, just as virtue dispels evil. Thus Lightning is indeed like Paramatma Swarupa!

Vaak Brahman highlights speech signifying Vedas and Scriptures screaming loud about Truth / Untruth!

V.viii.1) Vaacham dhanumupaaseeta;tasyashchatvaarah stanaah; Swaahaakaro Vashatkaaro hantakaarah; tasyai dvau stanou Devaa upajeevanti- Swaahaakaaram cha Vashatkaaramcha Hantakaaram Manushyaah; Swadhaakaaram Pitarah; tasyaah Praanarushabhah, Mano Vatsah/ Ityashtamam Brahmanam/ (Another facet of meditating Brahman is through ‗Vaak‘or Speech, meaning Vedas and Scriptures. This highly specialised means of praying to the Lord viz. Speech or Vedas is likened to a Cow. This most auspicious component of Dharma or Virtue and Justice embodied as a cow which posesses four teats of meditation akin to what calves suck are known as the sounds of Swaaha, Vashat, Hanta and Swadha! Swaha and Vashat are the sounds signifying the oblations to Agni targetted to Devas; hanta is meant for human beings as the food for them, literally meaning; ‗ if required‘; swadha

142 denotes the sound of the utterance of the mantra used for offerings to Pirtu Devas / manes as Shraaddhiya Vasthus or offerings in Shraddha Karmas. In this context, speech is likened to a bull which indeed is the Vital Force or Praana, while calf is the mind which stimulates the flow of milk. In other words, one who meditates Brahman uses speech the Cow and mind as the calf and bull as the vital force!)

Vaishwanara Agni Brahman declares his splendour clearly distinguishing Truth/Untruth

V.ix.1) Ayamagnir Vaishwaanaro yoyamantah purushe, yenedam annam pachyate yadidam adyate; tasyaisha ghosho bhavati yam etat karnaavapidhaaya shrunoti sa yadoskramishyan bhavati nainam ghosham shrunoti/ (After identifying with the radiance of mind, then Vidyut or Lightning, and Speech signifying a cow and its means of meditation, now another medium of mediation is Agni and the personification within it as a Being viz. Vishvaanara, since Shruti states ‗Ayamagni Vaishvaanara‘; indeed this Agni is well outside the Purusha or a Human and far before the human body! It digests food consumed by the person and the heat of his stomach. As the fire digests the food, it emits sound stopped by the ears with one‘s fingers. Thus one should meditate upon the Agni as Vaishwanara or Viraja. Indeed however, when a Being leaves the body, he or she no further hears the sound since the ‗bhokta‘ or the Consumer in the body loses his sense of hearing.)

Vaayu Brahma or Prana demonstrates its prowess by its presence/absence and segregate Truth/ Untruth

V.x.1) Yadaa vai Purushosmaallokaat praiti, sa vaayum aagacchati; tasmai sa tatra vijiheete yathaa ratha chakrasya kham; tena sa urthvaa aakramate, sa Aadityam aagacchati; tasmai sa tatra vijheehite yathaa lambarasya kham; tena sa urthwa aakramante, sa chandramasam aagacchati, tasmai sa tatra vijihite yathaa dundubheh kham; tena sa urthwa aakramate; sa lokam aagachati ashokam ahimam; tasmin vasati shashvateeh samaah/ ( Indeed the objective and fruits of meditations is to attain Salvation! The human being who is constantly engaged in meditation is aware that once the Being has to necessarily reach the air and remain crosswise heading for the sky and that the body would be left behind and motionless! When the Self departs, the Vital Force makes an invisible exit hole that separates the body and its Self; this hole is akin to a chariot wheel and the Sukshma Rupa of the Self goes upwards towards the sky, reaches the Aditya Loka, the Lunar zone and finally reaches the world of Hiranyagarbha. That world is stated to be free from sorrows and tribulations. On reaching up there, there would be no sufferings and unfulfilled desires; indeed that is world of Hiranyagarbha where the self resides for several Kalpas!)

Chapter Two

Stanzas One and Two

Kasyaisha mounah katarannu mounam prabruuhi vidvarah mouna bhavam, mounena vidvaanupayaati mounam katham mune mounamihaacharanti/ Yatona vedaa manasaa sahonamanupravishanti tatah samounam, yatrothito vedashabdasthataayam sa tanmatyena vibhaati Rajan!

King Dhritaraashtra addressing Mahatma Sanatsujaata stated that having explained to me had as of now as to why he had become silent as of mouna nirvahana indeed! Would mouna swabhaava be the chracteristic of Munis!What indeed be the relevance of sambhashana and mouna dhaarana! In this vishya purva samsaara, might sambhashana and detailed explanations would need to be followed by sambhashana again ever! Sanatsujaata explained: Sambhashana need not be repetitive indeed. Raja!

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Sampurna Veda sahita paramaartha sahitaas too be ever extolling the shabdaatmika veda sambhavaas yet mouna dhaarana be equally relevant espcially the genuine enquirer be not contented with further sandehaas. Mouna Dharana is the basis of yogaabhyaasa. Ashtanga Yoga briefly constitutes the Eight Steps of Yama or Morality, Niyama or Discipline, Asana or the Right Posture of Seating, Pranayama or the Control of Life Force, Pratyahara or Withdrawal of Senses from Worldly Desires, Dharana or Hold- Up of Concentration, Dhyana or Focussed Meditation and finally the Samadhi or Alignment of the Self with the Supreme.To control the activities or goings on in the mind is Yoga. And Mouna be the undelined and the most indispensable ingredient of self control and indriya nigrahatva .

Moreover, Paramarma be not of vagaadi vishaya as be of samvidrupa prakaasha. Nodoubt Saraswati in essence is Vaak- Vidya-Vigjnana being the bridge from the Deep Oceans of Samsara- Illusion-Falsity- Ignorance to Sadhana- Nigraha-Medhas-Awareness and thereafter the Initial Illumination- the Path of Divinity or the ‗Deva ‘-passage to Urthwa Lokas-and finally the Bliss of Realisation of the Equation with or the Reflection of Anraratma as Paramatma!Saraswati has no barriers of age-sex-materialism-and the pulls and pushes of ‗Samsaara‘; but only the Path of Dharma. Dharmaacharana- Dharma Prachaara- Dharma Paripaalana are the watch words of Saraswati. The tools utilised by Saraswati are Vaak- Vidya- Vigjnaana. The Dharmic Apparatus is to lead from Worldly Darkness to Celestial Radiance to Everlasting Joy; albeit in several stages: the Power of Speech-Mental Caliber-Sankalpa or Determination-Chitta or sturdy Self Belief or Will Power-Meditation or deep contemplation-Dhaayana- Vgjnaana or Enlightenment/ critical self appraisal-balam or physical strength supported by food further propped up by Pancha Bhutas - Smara or Memory power-aasha or aspiration-Praana or Conscious Self or Pragjnatwa- ‗manute‘ or deep perception with faith-nishtha or commitment coupled with karyaacharana. Once any person believes and gets convinced that he - or any Individual Self for that matter -happens to be the spring boat of the Praana, hope, memory, space, water, form and look, strength , food, reasoning and intelligence, mental power, speech, knowledge, rites and all such abilities, then indeed that Self himself or each and every Self like himself, is certainly, nay undoubtedly, the Supreme Self himself with all the accomplishments. Parabrahma Paramatma be of tanmayata and be of jyotirgamaya.

Stanzas Three and Four

Dhritaraashtra uvaacha/ Rucho Yajuurshyadheete yah Saamavedam chayo dwijah, paapaani kurvan paapeena lipyate na sa lipyate/ Sanat sujaata uvaacha/ Nainam saamaanrucho vaapi yajuumshi cha vichakshanam, traayante karmanah paapaanna te midhyaa bruheenmayahum/

King Dhritaraashtra enquired of Mahatma Sanatsujata : Could all kinds of sinful deeds be washed off by the concentrated reading and the inner intent there of the Rig-Yajur-Saama Vedaas by way pathana- nidhidyaasa-acharanaas too! Such misdeeds might be of praarabhdha- sanchita karmaacharanaas even!

Then Sanatsujaata explained: Raja! As the level of ‗Yogyata‘ or of deservedness be neither be the Vedaas, muchless of Vedaangaas of Siksha, Vyakarana, Kalpa Grandha, Nirukta, Chhandas, and Jyotisha- Smriti,Itihaasa, Puraanaas be truthfully enlightened of Paramatmaa‘s Jyotirmaya swarupa bodhaamruta indeed. Bhagavati Shruti might explain that the Deva samuhaas do exert and vouchface that Paramatma‘s jyotirmaya jyoti of eternity. This was ably explained vide Bhagad Gita while Shri Krishna explained videTrayodasha Adhyaya as to how far beyond the maayaa janita agjnaana the Jyotirmaya parama jyoti!

[ Vishleshana vide Kshetra Kshetra Ksheragjna Vibhaaga Yoga the Thirteenth Chapter of Bhagavad Gita:

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Stanzas 1-19: Arjunauvaacha: Prakritim Purusham chaiva Kshetragjnamevacha, yetatveditum icchhaami jnaanam jneyam cha Keshava/ Bhagavanuvaacha: Idam shareeram Kounteya! Kshetrami - tyabhidheeyate, etadyo vetti tam praahuh Khestragjna iti tadvidah/ Kshetramchaapi maam viddhi sarvakshetreshu Bharata, Kshetrakshetragjnayor jnaanam matam mama/ Tad kshetram yaccha yaadrukcha yadvikaari yatascha yat, sa chyo yatprabhaavascha tatsamaasena me shrunu/ Rishibhir bahudhaa cchandobhirvividhah prithak, Brahma sutrapadaischiva hetumadbhirvinishchitaih/ Maha bhutanyahamkaaro buddhiravyaktamevacha, indriyaani dashaikamcha panchachendriya gocharaah/ Ikcchhaa dveshah sukham duhkham sanghaataschetanaa dhritih, etat kshetram sanaaseva savikaaramudaahritam/ Amaanitvamadam bhitvam ahimsaa kshaantiraarjavam, aacharyopaasanam shoucham sthiryamaatma vinigrahah/ Indriyaartheshu vairaagyam anahankaara evacha, janma mrityujaraa vyaadhi duhkha doshaanudarshanam/ Asaktiranabhishvangah putra daara grihaadishu, nityam cha sama chittaatvam ishtaanishtapavartishu/ Mayichaananyayogena bhaktiravyabhichaarinee, vivikta desha sevitvam aratirjanasamsadi/ Ahyaatmajnaana nityatvam tatvajnaanaartha darshanam, etad jnaanamiti proktam agjnaanam yadatonyathaa/ Jneyam yattatpravakshyaami yad jnaana amritam - ashnute, anaadimatparam bahma nasattannaasaduchyate/ Sarvatah paanipadam tat sarvatokshi shiromukham, sarvatasshrutimalloke sarvamaapritya tishthati/ Sarvendriya gunaabhaasam sarvendriya vivarjitam, asaktam sarvabhhricchhiva nirgunam guna bhoktracha/ Bahirantascha bhutaanaam acharam charamevacha, suukshmataatthad avigjneyam duurastham chaantike cha tat/ Avibhaktam cha bhuteshu vibhaktamiva cha sthitam, bhutabhratucha tad jneyam grasishnu prabavishnucha/ Jyotishaamapi tajjotih tamasah paramucchyate, jnaana jneyam jnaana gamyam hridi sarvasya vishthitam/ Iti Kshetram tathaa jnaanam jneyam choktam samaasatah, madbhakta yetad vigjnaaya madbhaavaayopapadyate/

Arjuna seeks a clarification from Keshava about Prakriti and Purusha and Kshetra and Kshetragjna besides what should be known and revealed as much as possible.. Then Bhagavan Shri Krishna replies that this ephemeral body of human and other beings is called the Kshetra the ‗krishi pradhana‘ field like that of an agricultural land or the ‗Karma Bhumi‘ with the expectation of the Supreme for the outcome! Arjuna! be this realised that I am the ‗Kshetrajna‘ or the owner of the Kshetra. I shall now briefly indicate to you that what all this kshetra about, its origin, features, its whims and fancies, and the supremacy of the Kshetragjna! This awareness has been talked about, interpreted, and even proved by age old Maharshis and their niceties and nuances had been expressed by Upanishads and Brahma Sutras. [The term ‗Upanishad‘ is literally stated as follows: ‗Upa‘ stands Nearness to Totality- ‗Ni‘ for knowledge- ‗Shad‘ means the Provider. These are a component of Vedas; in Vedas, ‗Karma Kaanda‘ or Acts of Sacrifice and of Rituals are detailed in ‗Brahmanas‘, ‗Upaasana Kaanda‘ or the Methodology of Meditation are described in ‗, and ‗Jnaana Kaanda‘ delineates in Upanishads. Thus these are all the integral parts of Vedas. Upanishads are titled as ‗Vedaanta‘ since they constitute the terminal part of Vedas. Knowledge of the Oriental , Principles of Dharma, Cultural Traditions are rooted to Upanishads.Of the Evolution of the Triology, Upanishads occupy the prime position, while ‗Bhagavad Gita‘ and ‗Brahma Sutras‘ came to light subsequently. Upanishads are ‗Shravanaatmakaas‘ or sonorous to hear, while ‗Gita‘ is stated as ‗nididhyaasa-aatmaka‘ or based on cogitation and Brahma Sutraas are mentally absorptive and hence the ‗moksha vidya‘ or the Unique Process of Learning and Study of Hindu Philosophy of Human Salvation!] Indeed Mula Prakriti is unknown and the concepts of ‗Ahankara‘ - Pancha Bhutas and their characteristics like sound from the sky, earth for fertility, heat from agni, life from air, and water from Varuna Deva; further the Five Elements are the sing boards of Panchendriyas, likes and dislikes, pleasures and sorrows, and above all the ‗chetanatva‘ or the self consciousness. And

145 the sum totality of these features is denoted as ‗Kshetra‘ in essence. Total negation of evilful egotism or self centeredness, showing off, control of emotions, guru seva, external and internal cleanliness, straight- forwardness, detachment, power of concentration, preferene of lonliness are the characterstics of Jnaana, tatva jnaana, or atma jnaana. Then Lord Krishna further guides Arjuna about the ‗jneya‘ and its ‗amritatva‘ or what is to be ‗Known‘ and its ‗Permanance‘. That kind of ‗Apara Brahma‘ is beyond what is existing nor there beyond but is truly Unknown; since after all the concepts of what exists and what does not or the truth and the untruth are really beyond. All the same, this Parabrahma is not only Timeless but could see-hear-feel with eyes, hands,faces, ears and countless heads. Strangely enough that Paramatma could sense the effects of the Panchandriyas even without Trigunas rooted to Prakriti. This statement is contadictory mutually as this delineation is of ‗vyaktaavyakta‘ nature or of the Known yet the Unknown. This therefore is Vyaktaavyakta Varnana of Nirguna Niraakaara Tatva yet fully equipped with the innate impulses of Prakriti related business. This is within and without the Beings, the ever active and vibrant Self yet immobile but of speedy rapidity of movement here-there-everywhere, and yet again of atomic and indescribably sky beyond stature with neither beginning nor end. This ‗Jneya‘ or the readily cognaizable entity is subject to creation- preservation and destruction.Thus the brightness and darkness of bhoutika- adhyaatmika or existence and there after are the qualities the Kshetragjna-Jnaana-Jneya are detailed to enable you Arjuna to reach my situation!

Stanzas 20-35: Prakritim Purusham chaiva viddhyanaadee ubhaavapi, vikaaraamscha gunaaamschaiva viddhi prakrit sambhavaan/ Kaarya kaarana kartutve hetuh Prikritiruchyate, Purushassukha duhkhaa - naam bhokritve heturuchyate/ Purushah Prakritisthohi bhunkte prakriktijaangunaan, kaaranam guna samgosya sadasadyoni janmasu/ Upadrashtaanumantaacha bhartaa bhoktaa Maheshwarah, Parama - atmeti chaapyukto dehesmin Purushah parah/ Ya evam vetti Purusham Prakritim cha gunassaha, sarvathaa vartamaanopi na sa bhuyobhijaayate/ Dhyaavenaatmani pashyanti kechidaatmaanam aatmanaa, anye saankhyena yogena karma yogenachaapare/ Anyetvevamajaanantah shrutvaanebhya upaasate, chepi chaatitaramtyeva mrityum shrupiparaayanah/ Yaavatsanjaayate kinchit satvam sthaavara jangamam, kshetra kshtragjna samyogaat tadviddhi Bharatarshabha! Samam sarveshu bhuteshu tishthantam Parameshvaram, vinashyantavinashyantam yah pashyati na pashyati/ Samam pashyanhi sarvatra samavasthitameeshvaram, na hinastyaatmaatmaanam tato yaati paraam gatim/ Prakrityaiva cha karmaani kriyaamaanaani sarvashah, yah pashyati tathaatmaanam akartaaram na pashyati/ Yathaa bhutaprithag -bhaavam ekastamanupashyati, tata evacha vistaaram Brahma sam vadyate tadaa/ Anaaditvaan nirgunat -vaat Paramatmaayamavyahah, shareerasthopi Kounteya na karoti na lipyate/ Yathaa sarvagatam soukshmyaat aakaasham nopalipyate, sarvatraavashaasthito dehe tathaatmaa nopalipyate/ Yathaa prakaashayatyekah kritsnyam lokamimam Ravih,kshetram kshetree tathaa kritsnyam prakaashayati Bhaarata/ Kshetra kshetrajnyayorevam antaram jnaana chakshushaa, bhuta prakriti moksham cha ye viduryaanti te param/

One is ever aware of the concepts of Prakriti and Purusha or the Nature and a Being and the aberrations of the Tri Gunas of Rajasika-Satvika and Tamasika tratits ; there is no water-tight segregation possible in their cases as the illustration is of a lamp, the wick, and the oil and of the flame together providing the light of Life which synthesise the Gunas. Now in the Brahmanda or the Egg of the Universe , the interaction of Prakriti and Purusha is also the age-old realism. Kaarya kaarana kartutve hetuh Prikritiruchyate, Purushassukha duhkhaa -naam bhokritve heturuchyate/ The cause and effect of this inretaction leads Prakriti to the generation of the Trigunas. The Purusha and Prakriti together with the

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Trigunas continue the process of creation and into this body generated by Pancha Bhutas and Panchen - driyas enters the Kshetragjna the Self in the form of consciousness. The Panchendriyas or the body adjuncts like five horses are attached to the charioteer called Mind to ensure that the vicious horses tend to carry away with wrong deeds. The Kshetrajgna the Master of the Chariot is but a mute spectator while the charioteer with the bridle and the quality of the horses is the body leader. The Kshetragjna is the ‗Bharta‘ or He who is the ‗Land Lord‘ renting the abode to the Human or any other Being in Srishti. This body is subject to vacating the premises and rents out another and yet other bodies again and again till such time that he finally owns the owenership of the original owner the Paramatma! This original ownership is almost impossible and the renter keeps on reintering after retirement till re-entry. Only that person could be the owner as the Purusha the person concerned either as a He or She abandons the Prakriti Gunas or the Natural Instincts. Dhyaavenaatmani pashyanti kechidaatmaanam aatmanaa, anye saankhyena yogena karma yogenachaapare/ Some of the ‗Sadhakas‘ seek Praramatma with pure heartedness by ‗Dhyaana‘ the constant practice of heartfelt meditation alone by bhakti; some take to the Yoga way and yet others by ‗nishkaama karma‘ or selfless dutifulness. Thus Jnaana-Bhakti-Karma paths all could reach the mountain top of Realisation of the Self. Yer others by mere ‗shravana and bodhana‘ or by intent capacity of learning from Scriptures and their hearing and practice as per directives too could cross over the complicated ‗samsaara‘! Bharata shreshtha! In this creation of the Universe comprising ‗stharara jangamas‘ of moving and immobiles are complete with the union of Prakriti Purusha or the Kshetra and Kshetragjna. The ever vibrant Antaratma the Kshetragjna is stated to visualize the Beings with total impartiality and it is that kind of ‗samyak drishti‘ or the vision and feel of equality is the fundamental requisite of Atma Jnaana or the Vision of Truth and any negation or departure of this concept tantamounts to Atma Hatya or Suicide. The total impact of the changes of one‘s nature is surely due to the mind as directed by jnaana-karmendriyas and blocking the view of my Atma swarupa and only that person who could see through the block could vision my Atma swarupa! All the activities done by the human are performed by that very human and this is the ‗agjnaana drishti‘ but the need for the control of the body and mind is the ‗vigjnaana drishti‘. It is only when one realises that all the Beings in the srishti possess the same ‗antaratma‘ common to one and all and gradually inculcates that bodily awareness then that true objectivity then the state of ‗vigjnaana‘ arrives that very state of mental frame is the firm step ahead to the Atma jnaana. Kounteya! That Paramatma is bereft of the beginning and end. He is above the Trigunas and as such has no relevance of a body and its aberrations. Bodies come and go interminably but the Atma is constant before the body arrives and departs. Neither the karma kartutva or the duty to perform nor ‗karma phala maalinya‘ or the account of pluses and minuses.Just as the sky above is detached from the accounts of ‗karma‘ of Individual Beings, the Antaratma too remains totally neutral. Arjuna! on the analogy of Surya providing radiance to one and all in the Tri Lokas, the Antaratma too enlightens the Individual but for the black clouds spoil the vision by the black clouds. Just as there are no Suryas of varieties providing illumination, there are no varieties of ‗ antaratma‘ too. It is with closed eyes that disable to light to view due to darkness and contrarily the opened eyes have a remarkable contrariness. That indeed the sum and substance of Kshetra - Krishi by the Beings as are born- dead- reborn mills repeatedly- and of Kshetragjna the mirror image of Paramatma.]

In reacting to what Mahatma Sanatsuja, King Dhritaraashtra further exclaimed:

Those Brahmanaas owing to the paapaacharana while actually imbibing the Rigyaadi vedaadhyayana and the pavitrata as having been generated thus be not reaction worthy! Karma phala maalinnyata be not washed off by the Veda pathana and the niddhidyaasa of truthful nature!

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Stanza Five

Nacchhandaamsi vrijinaattrayanti maayaavinam maayayaa vartamaanam, needam shakuntaa iva jaatapakshaacchhandaasyenam prajayandyakaale/

King Dhritaraashtra! - replied Sanat sujaata! ‗ Whosoever be the paapaachanana vyakyi be saved by veda vedaanga -Smriti-Itihaasa Puraana pathana and aacharna be ever able to don a safety cover . This indeed by my full conviction.Those vyaktis as of kapatapoorvaka aacharana dhurta vyaktis be never able to be purged off the karma phala on the analogy of anda purva janma pakshis once born with wings be flying away sooner than later and that be the Law of Nature. Again the dushtaatmaas be never saved by veda vedaangas either at the time of final departure of life as of Praakrita Dharma!.Adi Shankarachaaryaas Bhaja Govindam is relevant:

[ Adi Shankaraachhaarya‘s Bhaja Govindam is of relevance

Bhaja Govindam bhaja Govindam, Govindam bhaja moodha mate, sampraapte sannihiti kaale nahi nahi rakshati dukrnkarane/ Foolish person! You must worship always as your expertise of grammar shall not come to your rescue at the time of death! 2.Moodha jaheehi dshanaagama trishnaam kuru sadbuddhim manasi vitrishnaam, yallabhase nija karmopaattam vittam tena vinodaya chittam/ Your thirst for wealth is endless as you ought to be content with what is destined for you; it is high time that you divert your thoughts to whtat is Real and Everlasting, since your previous and present actions have closed the accounts anyway! 3. Naaree stanabharana abheedesham drishtvaa maa gaa mohaavesham, etan maamsa vasaadi vikaaram manasi vichintaya vaaram vaaram/ Your thoughts and actions seem to often get anchored to passions and hunger for feminine chest and navel without realising that they are products of mere flesh and blood. It is unfortunate that this simple truth and realism is dodging your mind again and again! 4. Nalinee dalagata jalamati taralam tadvajjeevitamatishaya chapalam, viddhi vyaadhyabhimaanagratam, lokam shokahatam cha samastam/ Life is like water drops on a lotus leaf wavering and unsteady ever! Beware that one‘s very existence is subject grief, ego and illness! 5. Yaavad vittopaarja staavan nija parivaaro saktah, paschaajjeevati jarjara dehe vaartaam kopina prucchati gehe/ As long a person is sound and earning besides supporting the family, that person becomes dear and near; but once, he becomes a liability due to old and ailing age, none ever has time for pressing needs! 6. Yaavat pavano nivasati dehe taavat prucchati kushalam gehe, gatvati vaayou dehaapaaye, Bharyaa bibhyati tasminkaaye/ As long as a person is alive, others enquires his well being and health but one‘s the Soul leaves the body , his own wife gets repulsive and seeks to avoid the husband‘s body. 7. Baalas - taavat kreedaasaktah tarunastaavat tarineesaktah, vriddhastaavacchintaa saktah Parame Brahmani kopina saktah! Childhood is preoccupied with fun and play, youth is engrossed with woman and wealth while old age is full of memories and experiences. Then where is the time for stotra of Parabrahma and of introspection! 8. Kaate kaantaa kaste putrah samsaaroyamateeva vichitrah/ Kasya tvam kah krita aayaatstatvam chintaya tadita bhraatah/ Can you ever realise the basic Truths of Existence such as who is your wife or son or for that matter as to who are you and where are you from! 9. Satsangatve nissangatvam nissangatve nirmohatvam, nirmohatve nishchala tatvam, nishchala tatve jeevan muktih/ It is from the company of noble persons that the concept of non- attachment is caused; that sense of non- attachment leads to freedom from illusion and myth; this is the germination of a sense of equanimity and of Reality or Truthfulness and thus ‗jeevan mukti‘ or Salvation! 10. Vayasi gate kah kaama vikaarah shushke neere kah kaasarah, ksheene vitte kah parivaarah, jnaate tatve kah samsaarah/ Is physical youth

148 and passion of any use when one goes older! or the existence of a huge water body area when there is no supply of water at all! Indeed when one‘s wealth disappears, would there be relatives rushing in! Similarly when one is steeply involved in ‗samsaara‘ or the worldly affairs, would the concept of Truthfulness has any relevance at all! 11.Maa kuru dhanajana youvana garvam harati nimeshaatkaalah sarvam, maayaamayamidamakhilam hitvaa Brahmapadam tvam pravisha viditvaa/ It would be illusive, muc h less, self defeating to show off and brag about affluence or friends or of youth. Be realistic and realise that one‘s possessions are short-lived and destroyable. Awake and realise that the lasting Reality is Essence of Truth so basically realisable from Maya or the self delusion. 12. Dinayaaminyou saayam pratah shishira vasantou punaraayaatgah/ Kaalah kreedati gacchatyaahuh stadapi na munchyutyaashaa vaayuh/ Be it a day or night, dusk or dawn, winter or spring, the rotations are ever cyling and ‗kaala maana ‗ is eternal and so does the force of the desire as blinding gale. 13. Kaate kaantaa dhanagatih chintaa vaatula kim tava naasti niyantaa, trijagati sajjana sangatirekaa bhavati bhavaarvava tarane noukaa/ Abhaagya manda mati! Why are you obsessed with this over adoration of wealth. Are you not suitably briefed about the subject! The singular means of reaching your destination of crossing the Trilokas across the Samsara Saagara or the Ocean of Family Life is to get into the Boat of ‗ Sajjana Sangati‘ or of Satsanga reserved to those who have discarded ‗ arishad vargas‘ or the common enemies as these are of the virtuous few nobility only!]

Further intent of Stanza as follows:

Veda shaastra midhyaachaari paapa praani be this never saved under the umbrage of saangopaanga vedaadhyanana nor of veda vihita aacharana rahita maayaavi-paakhandi-naastika paapakarma lipta midhyaachari. If that be so, then the Vedaas be of which avail indeed! The reply be : As the birds be able to fly away then they ought to keep on flying better and faster by the aid of Veda Vedaangaas and Itihaasa Puraana Smriti jnaana and then be readied with atmajnaana and seek to merge unto paramaatma by post death or even as jeevan mrityu saayujya indeed! That be the with the active assistance of the dhanya jeevitaas, as explained by the Learned Sanatsujaya to the blind King Dhritaraashtra for paaramaarthika jnaanodaya!

Stanza Six

Na chedvedaa vedavidam traantum shaktaa vichakshana, atha kasmaat pralaapoyam braahmanaam sanaatanah/

King Dhritaraashtra then queried Sanatsujaata as to why if Vedavetta Purushaas be screaming away hoarse about the necessity of nitya karmaacharana. be the pitru lokaadi praapta hetu and saamsaarika anardha kaarana while nishiddha karma be the naraka praapti hetu rupa. Then thus if Vedagjna purushaas be unable to veda shaastra rakshaa kartrutva samardhata , then why indeed be the sanaatana dharma pralaapana? Afterall, ‗samsaararupa anartha praapti hetutva‘ be not answerable then veda shastra adhyayana -adhyaapana be not quite meaningful and veda vishayaka vichaara vimarsha as well, as veda pratipaadita karmaanushthaana be indeed futile!

Having so mused Dhritaraashtra himself found the positivity and had by himself made a analysis by himself: If indeed the vedaartha be reckoned like wise, then the sanaatana dharma pralaapana be justifiable.Firstly the tarka meemaamsa rupa be then that ‗parama purushaardha siddhata‘ be established. Secondly that be the karma samuha and upaasana sambhandhi too likewise. Then the ‗vedapraripaadita

149 artha‘- ‗moksha -dharma praapti hetu rupa jnaana saadhana‘ be meaningful. Essentially then the parabrahma paramaartata be of veda shaastra pradarshata rupatva be well justified indeed. Yet, this be in reality this loka be the ‗ghora agjnaanatama aacchhadita‘ and of ‗anadarahitas‘, full of jnaanaheena prajaa as of the derervedness of ‗maranottara andhakaara loka praapti maatra‘ indeed.

Atmavettta purushaas having pulled up from vaishayika pravritti and be the agjnaana muktas thus be of the moksha naamaka sthaanapratshthitaas. Thus having made the pratigjnaapurvaka jigjnaana saadhakaas and atmatava upaasakaas would resolve to vedaadhyayanam yagjna-daana-tapasyas. All the same, while mentioning of yagjnaas these would be also the sheyaagaadi samaana apurusharthava be included too as of avarakoti karma oriented too with shodasha ritviks sahita yajamaana and and dharmapatni too.

[ Vishleshana on Yagjna Kaarya prashasti: 1. Brief on Ritviks 2. Maha Naraayanopanishad and 3. Kathopanishad

1.Ritviks of Yagjna: The main priests of Yagjna Karyas are the Hota who recites the invocations especially of Rigveda; Athavyu is responsible for the physical and material details of the yagjna and an erudite of Yajurveda; Udgaata is the chief chanter of the suktas and specialist Saama Gaana and responsible for pressing the Soma juice.Besides these are Brahmanas as Agneedhi and Prashastar, besides Purohita of course.Thereafter, the private part of the Horse for the Sacrifice is burnt and the specified body parts of the animal are sacrificed in the flames of Agni Deva along with the recitation of the relevant chants in chorus. As per the Kalpa , the duration of Ashvameda yagjna comprises three phases; on the first day the phase comprises Chatushtoma or Agnishtoma. The second phase on the following day is called Ukthya and third phase in the final day is named Atiraatra. Jyitishthomaayusheechaiva atiraatrou cha nirmitou, abhijid vishv ajit chaivamaaptoryaamou maha kratuh/ Maha Kratus are considered as Jyotishthoma, Aayush homa, Ari raatraas twice over, Abhijit the fifth, Vishvajit the sixth, Aaptyoryaamas as the Maha Kratu as the substitutes in times thereafter the relevance of Ashvamedha Yajgna.

2. Maha Naryanopanishad - Vedas prescribe Agni Karyas besides daily Agni performances twice for Salvation

Agnayo vai trayee vidyaa Devayaanah pandhaa garhapatya Rik Prithivi rthantaram aavaahaarya pachanah Yajurantariksham Vaamadevyam aahavaneeyah Saamam Suvargo loko brihat tasmaad agneen paramam vadanti/Agnihotrah saayam pratigrihaanaam nishkritih svishthah suhrutam yagjna kratunaam praayanah suvargasya lokasya jyotih tasmaat agnihotram paramam pavitram/ Yagjna iti yagjnohi Devaanaam yagjneva hi Deva Divam gataa yagjnena asuraan apaanudanta yagjnena dwishanto mitraa bhavanti yagjne sarva pratishthitam tasmaad yagjnam paramam vadanti/

The Sacred Agni Karyas surely pave the path of Liberation. Rig Veda commends Garhapatyaagni, Yajur Veda the Anvaahaaraya -pachana in the midregion of Agni; and Saama Veda addresses Bhu Devi with Rathantara Saama, and with Ahavaneeya to Bhuvar-Suvar Lokas. Brihat Saama too is addressed to all celestial lokas. Indeed these Sacred Agnis lay the high paths to Salvation.

Agnihotra performances twice at dawn and dusk is stated as a daily duty to offset the blemishes and sins of every householder, besides frequent homa karyas , yagjnas and kratus to forward radiant signals to celestial bodies. Yagas offer appropriate food substances to Devatas as ‗nishkaama karmas‘ or without

150 strings meant for ‗Loka Shanti‘ or public welfare. Homa karyas or oblations with food substances into the Sacred Flames. Yagjnas involve seven sacrifices with offereings called agnaadheya, agnihotra, darshapurnamaasa, aagrayana, chaaturmaasya, nirudhapshubandha, and soutraamani. Kratu denotes somayaaga in which a yupa or sacrificial post is installed. Kratus are seven ‗somasamsthaas‘ viz. Agnishtoma, Atyagnishtoma, Ukttha, Shodashi, Vaajapeya, Atiraatra, and Aptoryami.

It is being stressed that among the means of attaining Salvation, Vedas provide pride of place to Agni Karyas as that is ever commended by Devas as they are readily gladdened. Besides frightening and driving away the evil energies, even certain unfriendly quarters of Devas get pacified and initiate their blessings. Indeed Sacred Agni karyas always tend to win over the ‗homa kartas‘.

Oblations by way of Vaishvadeva - Svishta Rites, besides Svishtakrit to Gaarhapatyaagni

1) Agnaye swaah, Vishyebhoy Devebhyah swaah,Dhruvaaya Bhumaaya swaah,Dhuvakhitaye swaah, Achyutakshitaye swwah, Agnaye swishtakrite swaah, Dharmaaya swaah, Adhramaaya swaah, Adbhyudyah swaah, Aoshadhivanaspatibhya swaah, RakshoDevajanmeya swaah,Grihyaabhyah swaah, Avasaanebhyah swaah, Avasaanapatibhya swaah, Sarvabhutebhyah swaah, Kaamaaya swaah, Antarik - shaaya swaah, Yadejati Jagati yaccha cheshthati naamnobhaagoyam naamne swaah, Prithivyai swaah, Antarikshaaya swaah, Dive swaah, Suryaaya swaah, Chandramase swaah, Nakshatrebhyah swaah, Indraaya swaah, Brihaspataye swaah, Prajaapataye swaah,Brahmane swaah, Swadhaa pitrubhyah swaah, Namo Rudraaya Pashpataye swaah, Devebhyah swaah, Pitrubhya swadhaastu, Bhutebhyo namah, Manushyebhyo hantaa, Prajaapataye swaah, Parameshthine swaah/

The following thirty six oblations are addressed to Agni, the totality of Devas, Dhruva, Dhruva Kshetra, Achyuta Kshita or the Eternal Abode, Agni sacrifice as rightly offered, Dharma, Adharma, Jala Devata, Aoushadhi Vanaspati, Raksho-devajanaas, Gruhya or household deities , Avasaana or Deities in the outskirts of one‘s house, Avasaanapati or the Chief of outskirt Devatas, Sarva Bhutas, Kaama or the Lord of Desire, Antariksha , Dive or Swarga, Surya, Chandra, Nakshatra, Indra, Brihaspati, Prajapati, Brahma, Pitru Devatas, Rudra-Pashupati, Devas, Pitrugana or the Departed Souls, Bhutas or a wide range of Devataa samaana Swarupas, Manushyas, Prajapati, Parameshthi or Brahma the Chaturmukha.

3. Kathopanishad

Details of Five Fires and deeds of virtue, need for control of body organs and senses and Identity of Inner- Consciousness and the Supreme

I.iii.1) Ritam pibantau sukrutasya lokeguhaam pravishtau parame paraadhye, Chaayaa tapau brahmavido vadanti panchaagnayo ye chatrinaachiketaah/ (Both the Self and the Supreme are stated to be encased in the secret cavity of one‘s own heart as the two shades of illumination: one who enjoys of good ‗Karma‘ or the fruits of acts of virtue and another the Supreme himself! Those seekers worship the Panchaagnis or Five Fires viz. Garhapatya, Aahavaneeya, Daksjhinaagni, Sabhya and Aavasatya representing Heaven, Cloud, Earth, Man and Woman, as also perform the Naachiketa Sacrifice thrice; they also enjoy the resultant fruits of deeds.These two kinds of entities who do or do not do so are well defined: those who drink the juice of Truth as flown from ‗Sukruta‘or works of virtue and the others who do not; these are the ‗chhatriah yaanti‘ or those distinguished under the regal symbols of Umbrellas!Now, the Supreme is encased in the heart‘s cavity as

151 also as Omnipresent all over the length and breadh of the Universe; that is ‗Parame paraardhe‘ or the Uniqueness Beyond!)

Agni homa kaala is at the Sun set and before Sun rise; at the Sun Rise the homa prakriya be completed before Sangava and in the evening, nine ghadis after Sunset.) Eligible samidhaas for the homa are : Palaasha khadira ashvattham shamyudumbarajaa samia, Apaamaargaarka durvaascha kusha chettyapare vidhuh/ (The homa samidhas are Palaasha, Khadira, Ashvattha, Shami, Umbataja, Apaamarga, Arka Durvaasa, and Kusha). Tulasi wood is stated to be excellent bestowing immense returns. Katyayana Maharshi further describes: Havistu trividham jneyam kritam chaiva kritaakritam, Akritam cha ktramaadeshaam lakshanam samyaguchyate/ Kritamodanasa -katvaadi tandulaadi kritaakritam, Vreehyaadi chaakeritam proktam iti havyam tridhaa budhaih/ ( The Havis or the material for the homa karya is mainly classified as Krita, Kritaakrita, Akrita; Cooked and beaten Rice is of the Krita variety; raw rice and such other material is of the kritaakrita while akrita is paddy.) Apastamba states: Payasaapashukaamasya, jaahuyaat dadhrendriya kaamasya, yavaagyaa graama kaamasya, odanena annaadyah kaamasya, tandulai rojas kaamasya balakaamasyeke/ Maamsena yashakaamasya, somena brahma varchasa kaamasya, Aajyena tejaskaamasya, payasonityasnaaina satikaamo phalavachanam/( Those who desire to attain cattle wealth would perfom the homa with milk, for good physique with curd, lot of graama sampada with Yava dhanya, plenty of food with cooked rice, for achieving youth with raw rice, for great name and fame homa with meat, for Brahma teja with and one desirous of wife should perform with milk always!) Vyasa Maharshi opines: Kapilaayaastu payasaayegnihotraanyupaasate, Aditya mandalam bhitvaayaanti Brahma sanaatanam/ Yena saayam juhuyaat tena praatah/ (A person who worships Agni Deva with the milk of Kapila Cow would break into Surya mandala and gets absorbed in Sanatana Brahma himself! As he performs the homa in the evenings be also done in the morning too.) ‗Smrityartha saara‘ gives a detailed account of the homa vidhana: Shaalishyaamaaka neevaara vreehi godhuma yaavakaah, Teshaam tandulaa homyaah yavanaalaah priyam gavah/ Neevaaraah shaalayaishaiva godhumaavreehayoh yavaah, Svaruopenaiva homyaassyussvarupainaava vai tilaah/ Dravam sruvena hotavyam paaninaa kathinam havih/ Payodadhi yavaaguccha sarshishodana tandulaah, Somo maamsam tailamaapodashaitaanyagni hotrake/ Syaadagni -hotra vadgaarhye samskaaro mantra varjitah, Yadvaatrh prokshanam teshaam maamsa moupaasanena cha/ Yadyagnihotra homaardham payonasyaat kadaachana, Tadaavreehi yavou graajhyaavoshadhya - ntaramevavaa, na graahyam sarvadhaa maashavara kodaarkodravam/nPrasthadhaanyam chatuh – shashtheraahutateh parikeetitam, Tilaajnaantu tadardham syaattadardham syaad ghrutasyatu/(Shaali or rice, shyaamaaka, nevaara, vreehi or red dhanya, wheat, yavaadi be offerd in the Homa. Neevara, rice, wheat, vreehi, yava, and tilas be offered as they are without being husked or cooked. Drava padardhas like ghee be offered with ‗sruva‘ or ladle. The main ‗homa ‘ are ten viz. milk, curd, yava, mustard, cooked rice, raw rice, soma rasa, oils and water. There is an ‗Agni samskaara‘ without mantras viz. offering meat after three times of prokshana or sprinkling of water. In case milk is not available, vreehi- yava and such other seeds could be used, but maasha, vara, kodaara be avoided. There must in all be sixteen ‗ahutis‘or offerings to Agni with ghee, tila of thirty two offerings, and sixty four ahutis of dhaanya, meaured as a large quantity of a ‗prastha‘). Bodhaayana Maharshi provides further details: Vreehaanaam vaayavaanaam vaa shatamaahutiripyate, Odanodviguno graahyo mayuraadaakritisthatha, Kukkutaandam pramaanastu ityabhidheeyate, Angushta parva maatram syadava daanam tatopi cha, Jyaayah svishtakridaadyantu chaturangula sammitam// Angulyagrairnahotavyam sa kritvaanguli bhedanam, Angulyuttara paashvena hotavyamiti smritih/ Uttaanenatu hastenaanguli paanistu vaagyaho -

152 juhuyaadvijah/ Vastrenavaatha parnenavaa paanirupavadbhidaarubhih, Vyajanenaagni madhanam na kuryaaditih smritih/ Dhamani mantare kritvaatrinam vaa kaashtamevavaa, Mukhaadagnim samintheeta mukhaadagnirajaayata/ Bahu shushkendhano chaagnou susamiddhe hutaanane, Vidhume lenihane cha hotavyam karmasiddhaye/(Aahutis to Agni are of vreehi, yava, and odana or cooked rice in double the quantities and some two hundred pinda or of the thumb size egg like quantities. The Ahuti karya should not be done by the finger tops but with all the fingers and thumb together towards the northern side. The ahutis be done in silence with raised right hand making a fistful quantitypresdsed by all the fingers. It is cautioned that Agni in the fire pit should not be quickened to flame up by fanning with cloths, dried leaves, wooden pieces or hand fans. Using small pieces of wood or dried grass, the fire be installed and using the mouth air through a metal tube enabled to flame up. The tongue be streched out and enable dried leaves and small figs to gradually raise the fire.) Apastamba suggests that the homa karya be executed according to one‘s own ‗Vamsaachaara‘ and carry with him the ‗nithya mandhana‘ material or fetch from the house of a co-shrotriaya. He also states: Chaturatramahutognih loukikah sampadyate/ (In case Shrotriyas do not perform homa in their homes for four nights, then it becomes Lokaagni! ) Shounaka Muni states: Agnaavanughate yatra homa kaaladvayam vrajet, Ubhayorvi pravaasecha lokaagnirvidhheyate/ ( As per the timing of the morning and evening homa prakriya, a Shrotriya should plan the daily programme; in the event of Anugataagni and Dhaaraagni are missed then lokaagni be initiated and enflamed). Bodhayana Muni explains the seriatum of failures of Agni Karyas and prayaschittas: Arvaaktri raatraadayasegnaye syaattatah param Tantumateechankaaryaa, Aaa Sapta raatraan manase cha hutvaa/ Advaadashaahaat punaraadadhee ta/ Dvadasha dina paryantam Agnyanugati praayaschitta me voktam Naagni sandhaanam atra yadhaa svagrihyaam vyavasthaa/(For three nights of discontinuing the regular daily Agni Karyas for what ever reason, there exists iron Agni; to revive the Grihagni again the process called ‗tantumati‘ be followed; for a week‘s absence of Agni, the person concerned should execute homa in one‘s own mind and revive the Agni on the twelfth day; then thereafter a Prayaschitta programe be taken up as per the domestic custom. Bodhayana also describes three ways of Samaropana or revival: Ekaagneh trividha samaaropanam Atmasyaarayorvaa samitsuvaa/ The three ways are as follows viz. repentance in one‘s own mind and heart, performing homa prakriya again in forests and with Samidhas. Maharshi Veda Vyasa cautions: Snaasyato Varunasshobhaam juhvatognih shriyam haret, Bhojane mrityumaapnoti tasmaanmounam trishu smritam/ Conversation while bathing is disliked Varuna Deva and in the course of Homa prakriya the God of Agni detests it just as while taking food Mrityu Deva is annoyed; hence during these three acts of snaana-homa-bhojana, silence needs to be observed strictly.) Angira Maharshi exclaims: Yo dadyaa kanchanam Merum Prithveemvaa sa Saararaam, Tatsaayam pratathomasya tulyam bhavati vaanava!(Could unparalleled charities of golden Meru parvata and entire Earth along with the Oceans equate the returns of Homa Karyas in the morning and evening daily!) Manu Shastra describes similarly: Agnou praastaahutih samyak Adityamupatishthate, Adityaajjaayate vbrishtih Vrishterannam tatah prajaa, Daivekarmani yukto hi bibhartedam charaachar am,/ (The ‗ahutis‘ offered to Agni as would reach Surya Deva, the latter is pleased and help bestow optimal rains on earth which in turn provides plentiful food and prosperity to one and all; thus indeed the Daiva Karmas set the cycle of blessings to humanity!)]

Stanza Seven

Tasyaiva naamaadivishesharuupairidam jagadbhaati mahaanubhaava, nirdishya samyak pravadanti vedaastadvishvavayairupyamudaaharant/

153

Mahaanubhava King Dhritaraashra! In this ‗samsaara rupa anartha nivritti hetu‘ be well realised. That would be how the veda jigjnaatas do upkeep the ability to provide a intent of the erstwhile stanzas of Pakriti and Paramatma.This entirety of Maha Shakti and the Sthaanurupa parameshvara be as artha naareshvara. Prakriti is energy, activity, vibration and creative power. Parameshvara is stable, inactive, immobile and insensitive- yet the Supreme, quiescent and motionless and Shakti that keeps everything pulsating, from planets and stars to the atom, and is inseperably united. The ever Unknown be hence called the Matter and Shakti energy. The first vibration by which the Parabrahma becomes aware of Itself is caused by Prakriti. Thereafter it is vibration after vibration in ‗aarohana and avarohana‘ manner being Praana the Life Energy!‘ The concept of Kaalamaaa or the Time Cycle is thus on the basis of Padardha (Matter) and Parithi (Space); the sum of Space occupied and the movement of Matter determined is the Paramaanu Samaya (atomic time). Thus the entire naama-rupaatmaka vishva is far away from and that be Unknown Paramatma the how indeed this smsaara be a refection of Prakriti! This samsaara in entirety is an offshoot of Maya Shakri prakalpita and a facer of Indra Mayaarupa dhaarini. By way of Shruti vaakyaas the Trutful paramardhika swarupa be realised. Parabrahma Pamatma be thus be of Murta- Amurta dwandwa rupa bhaasita. Shruti vaakyaas thus would reveal the murtaamurta jagat swarupa nirnayatvata. And hence the expression of neti -neti expression as vividly expressed by Brihadaaranyaka Upanishad:

[ Vishleshana on Janaka-Yagjnyavalkya‘s deep session on proven Identity of Self and Supreme as mutual reflections vide Brihadaranyaka Upannishad

IV.iii.1) In the past, when Maharshi Yagjnyavalkya approached the Janaka the Emperor of Videha seeking riches and wealth, he was impressed by the knowledge of Agnihotra -the daily offering of oblations in the Sacred Fire-that the Emperor displayed and gave a boon to Janaka that the latter could ask any question that Janaka wished. Now taking advantage of that boon, Janaka initiated questioning the Maharshi; the topic centered about the Individual Self and his connection with Brahman; indeed this was in apt continuation of the previous Brahmana in which the Individual Self has been described as ‗Not This, Not This‘! At the same time the significance of the Individual Self present within all the Beings as identical with the Supreme was emphasised. Hence the Emperor‘s queries in the forthcoming stanzas would indeed be relevant; the depth of the questions that Janaka poses is fully reflective of his knowledge and capacity to mislead while the replies given by the Maharshi would be far more of a match to analyse and convince!). IV.iii.2) Maharshi! What is the use of the light of a man or the Agnihotra that one lights and offers oblations in the Sacred Fire daily! The Maharshi‘s reply was equally clever as it stated that as long as the day light lasted and Sun was present, one could enjoy the light in which one could sit, move about, work around and return to his abode! Thus the misleading question was followed by a literal reply without jumping to state that after all the subtle religious and spiritual connotation was deliberately left unspecified) IV.iii.3) The Emperor continued his knotty query that when the Sun set, what exactly might serve as the light to facilitate the actions of humans during the night. Pat came the Maharshi‘s reply that Moon Ligtht would serve the purpose of sitting, moving, working and returning home) IV.iii.4) What would serve a human being as the light when both Sun and Moon were not present; the reply was that Agni would serve as the substitute of Sun and Moon. Even at this stage that the clever Maharshi did not mention of the religious connotation of Agni but merely described about the mundane context. IV.iii.5) ‗When the Sun and Moon have set and the Fire has gone out, Maharshi! how would human beings manage their chores‘! The reply of the Maharshi gave a twist of reality and said that the mundane actions would still not be hampered and the Speech of one‘s own tongue would come to rescue and replace ‗Chakshu‘ to ‗Shravana‘ or light to sound or vision to hearing! In other words, human actions would by themselves get replaced from one faculty to another!) IV.iii.6) If Sun, Moon, Fire and Speech are non existent, then how would human beings manage their actions! The reply is that the Self serves as his light that would enable the human to sit, go about, work and return to his home! Thus the light is within the body itself yet indeed different from it; the awareness or the Consciousness is distinct from the organs and

154 senses! This the conclusion would be that there is light which is other than the body, yet within it and that is the Self!)

IV.iii.7) Katama Atmeti! Yoyam vigjnaanamayah;praaneshu hridyantarjjotih purushah; sa samaanah sannubhou lokaavanusancharati, dhyaayateeva lelaayateeva, sa hi swaopno bhutwemam lokamatikraamati mrityo rupaani/ (Now the Emperor comes to brasstacks or the nitty gritty of the bare essentials and enquires of the Maharshi: ‗ what is the Self‘! The Maharshi‘s elucidation is as follows: The person called self comprises of awareness or knowledge of the senses of vision, hearing, touch, smell etc all directed to and emerging from his own heart and the light within. Even being steady and stable, he remains where he exists and yet wanders by way of imagination, or in a dream state of mind. He exists here yet imagines a non-real phase of mind by sheer ignorance and flight of fantasy. Being thus identified, he loses hold over his sub conscious thoughts and his imaginary deeds; indeed this dream state is one form of death or non-realtiy! In other words, death too is like a dream state of the Self which is indeed eternal except the situation of varied sets of body, organs and senses; put in another way, the so called realities of this and next existence are two and dreams are of a third existence!) IV.iii.8)This individual at the time of birth assumes a body and organs along with senses of seeing, hearing, touching, digesting food intake, capacity of procreating , thinking and so on and as such becomes the victim of evils with or without awareness of ‗paapa- punyas‘ or merits or demerits. When death envelops him, he discards the home of the evils viz. his body while of course retaining whatever virtue he might have left behind) IV.iii.9) This individual possesses two places of stay viz. his present birth and the next birth, while there is a dream state which is the interval of the two. Now over and above the waking and dream states, there are two worlds between which the individual self bears a resemblance to knowledge or awareness in the unbroken series of deaths and births. In the waking state, the individual Self is mixed up with the purpose of body organs and their functions,awareness or intellect, the mind and thoughts, and the extraneous influences as also the action- reaction syndrome. But in the dream stage, the organs and senses remain inoperative and the self gets disentegrated except with the mind. Actual sufferings and of joys are experienced in reality of the wakeful state while in the dream state such experiences are merely imagined due to the activity of mind. During the sleep , the Self takes along the material of the ever-happening experiences of the world and tears himself apart to build his own world of the ‗so called‘ reality since existence itself is unreal! One might however wonder that after all the sense objects are experienced in dreams just as in the case of the waking state then how could one deduce that the organs do not function too!The reply lies in the next stanza!) IV.iii. 10) In the dream state, the Individual self creates his own world, puts his body aside and creates himself with chariots, horses, highways for the chariots. In actuality, he might not have pleasures, enjoyments, fame and name, material prosperity, swimming pools, tanks and rivers or what ever unfilled desires; contrarily at the same time, he might imagine fears and failures, defeats and even deaths. After all the Individual is the agent of making unreal things real; his wishes as horses and apprehensions as possibilities! It is through the light of the Self that he sits, moves about, works and returns as elucidated vide IV.iii.7! The Pure Intelligence termed as the light of the Self, would thus illuminate that body and organs through the mind and allows the acts to function accordingly is per the latter‘s dictates, since the Self is but an Agent!) IV.iii.11)(Following are the relevant Stanzas on this context: Indeed deep sleep provides relief from monotony of human existence and is a healthy sign of sound health and balance of mind; in that state one averts fears and apprehensions as also yearnings and unfulfilled ambitions which are all the reflections of mind and wishful thinkings. In that stage the Self is remotely related to divinity and and tends to associate with the consciousness of the sense

155 organs. Thus the Individual Self assumes the non- reality to transform itself to reality and from dreams to the state of actuality! In other words, the Self seeks to associate himself with that kind of consciousness of the sense-organs and identify himself with Hiranmaya Purusha, or the Golden Person or the lonely or the Parama Hamsa surfiet with pure intelligence! ) IV.iii.12) Indeed the Immortal ‗Hiranmaya Purusha‘or the Golden Personality can and always does freely around all over, yet guards and preserves this repulsive and disgusting nest viz. the body with the concsiousness of the sense organs, with the help of the Vital Force that has five fold functions of Praana- Apaana- Vyaana- Udaana and Samana; indeed the Self would fly free from this ugly nest and roam free again. Indeed, this Golden Bird has little connection with it, nor of the ether in the body, but even as He is free to leave and roam, it is his play to stay a while and collect impressions and good fun, acting as if an able bodied adult pretends and plays innocence with an ignorant child and then hops over at myriad such nests at once simultaneously!]

Further explanation

Thus having established the Murta-Amurta Swarupa of the Unknown Paramatma of the Sthanu and Prakriti, Bhagavan Paraashara explained as follows:

Prathyasta bhedam yatsathaamaatramagocharam, manasaamaatmasamvedyam tajjnaanam Brahmasangjnitam/ Tacchha Vishnoh param rupamaruupaakhyamanuttamam, Vishyaswarupa- vairupya- manittamam, vishyaswarupavairupya lakshana paramaatmanah iti/

Hence the Atma had manifested the Aakaash Tatva. There followed ‗Prithivee tatva paryanta annaadi rupa pancha kosha upasthaanapana too as of ‗manas sahita vaani praapti‘; the panchakoshaas being or Five Sheaths of Human Body called Annamaya (Physical Energy), Praanamaya (Vital Energy), Manomaya (Mental Faculty), Vigyanamaya (Buddhi or Sharpness of Discrimination) and Ananda maya (Bliss).. Thus the formulations of Pancha Bhutaas- Panchendriyaas- Pancha Tanmaatraas and so on appeared. Thus the Maya Shaki Vedas affirmed that ‗Atma‘or The Soul which was Unique or Singular, Vigorous, Wholesome, Tranquil, Tiny, Ancient, Intrinsic and beyond Tamo Guna was the Purusha, the Praana or Life and Maheshwara himself as also Agni, Kaala and the Unknown! This Samasara or the Universe was created by Parameshwara who also absorbed it into him; the Maha Maya which surrounded lesser layers of Maya created various Beings; indeed, the Pure Atma was not subject to changes nor features; it neither allowed transformation nor was prone to motivation. The Supreme Atma was neither Earth, nor Water, Tejas / Radiance, Wind nor Sky. It was neither Life, nor Mind, nor the Unknown, nor Shabda /Sound-Rasa/ Taste-Gandha /Smell; it was not the feeling of the Self nor of the Voice. One coud not identify the Soul as hands, feet, nor the Marmaavayaas; neither the Kartaa the Performer nor Bhokta- the one who experienced the performance; The Atma was not Prakriti and Purusha; not the Maya /Illusion and Life; in fact the Universe and Paramatma are clearly separated entities! Just as darkness and light were clearly distinctive, Samsara and Paramatma had no relevance of each other. Purusha and Prapancha too were quite different like sunshine and shadow. If Atma were unclean, diseased and full of malices by nature, then it could never have been purified even after thousands of lives and Yogis or Sages could never have visioned a spotless, blissful, indestructible and eternal Soul otherwise. Paramatma therefore emphasised thus: Human Beings tend to attribute their feelings as per their own mind-set and Ahamkaara/self- pride as though they were the Kartas or the responsible persons for their happiness, unhappiness, thinness or stoutness and so on; accordingly they reflect their emotions and sentiments to their inner consciousness and Atma (Soul). But those who were enlightened and learned with the

156 knowledge of Vedas and Scriptures would indeed realise that there was a force beyond them and their nature and that indeed was the Eternal and All-Pervasive Para Tatwa; ignorance of that Reality which was far different from the illusion was the High Divider. Due to one‘s own ego and ignorance, human beings tended to confuse themselves as Parama Purusha -the Self-Illuminated one- and declared that whatever was achieved or not was due to their own effort or lack of it. Brahmavaadi Rishiswould clearly distinguish the Supreme, the Prakriti, and the Cause as also the Truth and Fallacy and thus seek ‗Saakshaatkaara‘or Ready Realisation. The dormant, invisible and unfelt Truth would indeed co-exist with the illusions of life vis-à-vis the Eternal which got camouflaged! In the ‗Anaatma‘ Tatwa or of the Non-Soul, even Atma Vijnana too woud get polluted due to ‗bhranti‘ or illusions as likings and dislikings were produced leading to Depravities or Moralities. This was the reason why Paapa-Punyaas got generated and differ ent kinds of human beings came into existence. That was also the reason why the Unique Partamatma was displayed in variegated types of Beings due to Maya Shakti or the Power of Illusion. Munis therefore believed firmly that Atma by itself was ‗Advaita‘ or Singular but due to interaction with Maya looked as several entities, just as hot sunshine would pollute the Sky and hence the Purity of Atma was affected . When Yogis could view all the Beings as existed in their own selves, that would become the achievement of Brahma Bhava. When Yogis reached a Samadhi Position or an Elevated Status of Enlightenment perceiving that all Beings in the World were just the same then they would have reached Atma Darshana or the Vision of the Soul and Brahma Bhava or the feeling of Oneness. Yogis woud then have no further desires and reach a stage of Fulfillment; then they feel equality of all Beings and sincerely reach a sensation of Oneness or Brahma Prapti. When Yogis vision ‗Paramaartha‘ and the Uniqueness of the Supreme then Maya or Illusion would have been destroyed and the entire Universe would look as a Single Entity.

[ Vishleshana on Avyakta Bhagavan‘s manifestation of Maha Tatva Swarupas a) Maha Tatvaas in general: b) as explained vide Maha Bhagavata Purana

Suddha Tattvas or Pure Spiritual Energy and of Pure of Infinite Consciousness./- 2. ‗Shakti Tatwa‘ of prevalng Reality the Principle of Power./ 3. ‗Satvika Tatwa‘ nature or spiritual nature or of Siddha Purushas or Yogis being fully aware of Paramathma and of great Spiritual powers and of Ashta Siddhis like or Supernatural Powers are Anima or the ability of miniaturising oneself; Mahima is turning one self giant like; Laghima is the capacity to get oneself unusually light; Garima is to make the Self too gross and heavy; Prapti is to achieve any kind of mental desire; Prakamya or providing fulfillment of other‘s wishes; Vashitwa or capacity to control any other Party; Ishitwa or fully dominating over others as wished. Among many other Siddhis include Para Kaaya Pravesha or totally entering other‘s body and even Soul; Doora Shravana or distant hearing, Doora Darshana or Distant Vision or ability to see things or actions any where from other places; Manojavam or reaching a place as fast as a thought as also thought reading; Kamarupa or assuming the physical form of another Being-be it a moving species or an immobile like a mountain etc; Swacchanda Maranam or the gift to die at one‘s own wish; Deva Saha Kreeda Anudarshanam or the gift to view Deva Devis playing among themselves; Yatha Sankalpa Siddhi or accomplishing any thing by a mere thought; and so on./ 4. ‗Maya Tatva‘ or of make believe action- miracle-magical powers./ or Maya Shakti. At this stage something extraordinary happens. Just as the Sun is sometimes obscured by an eclipse or by a mist or cloud which conceals his radiant orb from human view, God's Infinite, Independent and Free Consciousness appears to become obscured by a layer of dense and opaque Consciousness. This dark veil of Consciousness provides the substance from which the Material Universe is created. 5.The next Kaala Tatva be due to God's Power of Five Divine Powers of

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Consciousness, Bliss, Will-Power, Knowledge and Action. 6) Then be Vidya Tatva or of the power of knowledge associated with a sentient beings.. Then the Raaga Tatva is essentially anchored to will-power. 7)Then the Niyati Tatva is of the stage at which own‘s own‘s consciousness becomes so limited as for him to have only a limited experience of himself. This is followed by Purusha Tatva of the critilality of one‘s self Consciousness, although passing and of personal. 8) There after the Pradhana Prakriti Tatvas are based on one‘s own consciousness which are dormant and as of Trigunas of Saatvika, Rajo Guna and Tamo Guna;. Sattva is described as the fountain of Goodness and happiness in a pure form. Its colour is stated to be white standing for purity, integrity, happiness, contentment, forgiveness and faith. The Rajas Guna is stated to be red in colour and is featured as false pride, deceipt, avarice, hatred and selfishness. The Tamo Guna standing for black colour is stated to feature ignorance, lack of resources, anger, fear and quarrelsomeness. There is no set identity of the Gunas but are intermingled and rapidly changeable. The illustration is of a lamp, but the wick, the oil and the flame together provide light. The three materials denoted the Rajas, Satvik and Tamas Gunas, just as each or any living being could-and normally would- synthesise the Gunas. Also known as Prakrti, it represents that aspect of the Soul which, following the limitation of its consciousness, becomes unconscious and forms the Soul's first objective experience. For this reason it is called Pradhana or Primary Matter from which all objective experience arises.Pradhana consists of the three qualities (Gunas) of Light ( Satva), Darkness (Tamas) and Activity (Rajas), the last- named being the interaction of the first two. They are experienced as pleasure, insentience and pain, respectively and together represent the sum total of the Soul's future experiences such as thoughts, emotions and sense perceptions, resting within itself in potential form. 9)Then the Buddhi Tatva constituting a Soul's Intellect or Power of Reasoning whereby it analyses its experiences and forms a judgement in respect of the same.‘ 10/ There follows the Ahamkara-Tatva: The offshoot of Buddhi- Tattva, it represents the Power of Personality or Identity whereby the Soul creates or builds a sense of Identity for itself out of sense perceptions, emotions, thoughts and memories. Hence it is called Ahamkara the personal. Then the 11) Manas Tatva: The Lower Mind (as opposed to the Intellect or Higher Mind) whereby the Soul selects sense perceptions out of the general sense data, builds them into intelligible images, names and classifies them and presents them to the higher levels of the mind for further processing. 12) There after follow Pancha Bhutas or the Five Elements of Prithivi (Earth), Aapas (Water), Tejas (Radiance), Vayu (Air) and Akasha (Sky)- 13) Panchendriyas: viz. a) Pancha Jnanendriyas viz. Ghrana-Rasa- Chakshu-Shrotra-Twak or smell, taste, see, hear and touch b) Pancha Karmendriyas viz. nose-tongue- eyes- ears- skin respecively - 14 Pancha Tanmatras: Light, sound, taste, smell and consciousness as are related to each sense organ.

Added be the Vidya Tatwa : Indeed knowledge is limitless and as much one acquires, so much more remains. Maha Maya obstructing the clear vision of Pure Consciousness due to ‗Shad Kanchukas‘ or Six Layers / Coverings and ‗Malaas‘ or defilements of Aaanava, Maayiya and Karma nature, being the inner most, the interior and the outer parts of the husk that cover in three layers before obtaining the pure grain or antaratma with neither desirable nor the totally free from the stains of the pristine Self! Pancha Bhutas, Panchendriyas and Tri-Tatwas viz. Manas, Buddhi and Ahamkara total up to Prakriti. Prakriti is the totality of the 23 products, each produced from the cause and effect cycle and together Prakriti and Purusha activise the entite universe compose of 36 tatwas!From Prakriti upto Earth, creation encases ‗Chaitanyam‘ or the Pure Conscious -ness by ‗dehabhava‘ as concealed, just as chaff covering the food grain. This Chaitanyam is covered by Maya aided by indriyas or the sense organs or ‗kalaas‘ to specific gross physical elements. Thus the process of Creation is composed by seven steps beginning from Shiva-

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Shakti-Sadashiva-Ishwara-shudda vidya-maya and kala the creativity. Vigjnaana is a flow of Self Awareness and is conceptual only. Kashmiri feels that Supreme Consciousness is possible by ‗sambhavopaaya‘ or ‗icchopaaya‘ or as coincidental or as being desirable. It may be like the myth of a rope as a snake. But surely Maha Maya has no role in this illusion. Finally one concludes that the Self Consiousness and Supreme Consciousness are true mirror images since the former has no role in the pluses and minuses of the mortal bodies as per their panchendriyas, mind, buddhi sustained by vital foce praana and the Individual Concsiousness is a mute spectator only and surely the photo image of Paramatma!]

2. Maha Bhagavata Purana as follows:

The Concept of ‗Mahatatva‘having been propounded, Sage Maitreya described the principal features of ‗Virat Swarupa‘ and how Lord Brahma responsible for Creation was born from the Lotus Head out of Lord‘s navel, the roots of the Lotus having been entangled with Millions of Hoods of ‗Sesha Naga‘( The Gigantic Serpent) bearing the brunt of the Lotus Stem. On top of the Stem were actually three trunks, on which were seated the ‗Pancha Mukha‘ Brahma ( The Five Headed Brahma visioning the Five Directions including the overhead view) and Two other Trunks representing the Gods of Preservation ( Vishnu) and of Destruction ( Shiva).Lord Brahma, who had the initial responsibility of Creation, made sincere prayers to the Super Energy as far and effective as he could describe the Latter, most humbly beseeched Him to guide him to initiate the process of Creation. The Super Lord provided the Radiance and Knowledge necessary to guide Lord Brahma as a result of which he was commissioned to take up the Task. As the Cosmic Manifestation of The Supreme Energy unfolded Itself, Lord Brahma was able to initiate the Process. There were Ten types of Maha Tatva : The first formulation was in regard to the Creation of ‗Maha Tatva‘ or the sum and substance of Matter and its Ingredients and their interaction with ‗Paramatma‘- The Unknown, Permanent, All Pervading, Endless, and Imperishable. The Second one was ‗Maya‘ ( Illusion) which Material Sources, Its Awareness or Knowledge and Its Innumerable Manifestations or Activities were identified.The Third Creation related to the Insight or Observation or Discernment of Senses related to the Material Elements.The Fourth Creation is the Power of Knowledge and Capacity to Pursue and Practice. The Fifth Creation relates to the regulation and management of Mental faculties or in short of the psyche, of plus factors of goodness, devotion, calmness, selflessness or eqanimity.The Sixth Creation is the control of sinister feelings of anger, lust, infatuation, pride and ignorance. The fifth and sixth Creations are the displays of natural creations of Almighty either by way of developing the noble and virtuous impulses or by way of negating the mind -sets to control evil thoughts.The Seventh Creation is related to immovable objects like of trees, creepers, bushes, and flowers, fruits and other edibles/ inedible.The Eighth Creation is of animals, birds, water- based items and a huge variety of bipeds, quadruples and crawling species specified or other wise. The Ninth Category of Creation has a distinct identity which is of human beings, at once angelic or devilish, happy or miserable, greedy and generous and above all, the highly complicated and complex entities that only Gods could deal with!The Tenth Creation is of demi-gods, according to Bhagavatha Purana,are of eight categories ( in addition to Prakrita and Vaikrita Creations): demigods; forefathers; ‗Asuras‘ or Demons; ‗‘ or ‗‘ or Angels; ‗‘ and ‗‘; ‗Siddhas‘, ‗Charanas‘, or Vidyadharas; ‗Bhootas‘, ‗Prethas‘ or ‗Pisachaas‘; Superhuman Beings, Celestial Singers and Dancers. Further, The Supernatural Power is indeed singular and eternal. Once this fundamental fact is recognised, explanations on the above queries would not be far to seek. At the commencement of Creation, the Supreme Energy created ‗Pancha Bhuthas‘ (The Five Elements) of Air, Sky, Fire, Water and Earth; ‗Ahamkara‘(Ego or the Sense of Self or

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Personality); the Maha Tatva ( The Great Element); Nature; the Collective and Individual Consciousness reflected in the ‗Tri-Gunas‘ or Three Aspects or qualities of Behaviour viz. ‗Satva‘ ( Pure as coloured white), ‗Rajas‘ ( Passion as coloured red) and ‗Tamas‘ (Ignorance as coloured dark) in varying permutations and combinations; the ‗Atman‘ or ‗Kshetrajna‘ (Soul) and ‗Prakriti‘ or Maya (Illusion); the‗Tanmatras‘ or the subtle forms of Matter as produced by the interaction of the Three Gunas; the ‗Pancha- Indriyas‘ (Sense Organs) which are created by Tanmatras viz. Eyes, Ears, Nose, Tongue and Skin; the extensions of the Five Sense Organs or the ‗Jnanendriyas‘( Cognitive) as perceived in the forms of Vision, Sound, Smell, Taste and Touch as also the further extensions viz. the ‗Karmendriyas‘or the Active Expressions of Speaking, Grasping, Moving, Eliminating and Reproducing. (Together, the Jnanendriyas constitute the Entrance Doors of the Sense Organs and the Karmendriyas constitute the Exit Doors).Before the conception of the basic canons of Creation as described above, the Supreme Force manifested as Lord Narayan-‗Nara‘ meaning water and ‗ayan‘denoting abode- who in turn created Earth. Together, Narayan and Earth produced an Egg and from the navel of the Lord, who was lying in yogic sleep, sprouted a lotus; on the top of the lotus stem appeared Lord Brahma who was asked to commence Creation. Lord Brahma could not succeed and out of anger and frustration appeared Lord Rudra who too entered water to perform penance. Brahma executed severe penace too and eventually attained the powers of Creation. He created Prajapathi from the left toe of his right foot and also created the latter‘s consort from the right toe of his left foot. The copulative action of Prajapati and his consort had thus paved the way of ‗Srishti‘ in a formal manner. Swayambhu Manu who was born from the Prajapathis had thus launched the creation in a regular manner.While Creation was initiated at the end of each Kalpa, there were more of such steps in the Process. For instance, there were five kinds of ‗Avidyas‘ (False Knowledge) produced by Lord Narayana viz. ‗Tamas‘ (Darkness), ‗Moha‘ (Attachment), ‗Maha Moha‘ (Extreme attachment), ‗Tasmira‘ (Jealousy) and ‗Andha Tasmira‘ (Anger). Thereafter, there was the ‗Mukhya Sarga‘ or the principal creation of immovable objects like mountains and trees. Also, there was ‗Thiryaksrota‘ related to animals (quadruped);the sixth creation was called ‗Satvik Sarga‘or of Deities with Virtuous nature; the Seventh creation was called ‗Arvaaksrota Sarga‘ related to human beings; the Eighth creation viz. ‗Anugraha Sarga‘ pertaining to Sages and hermits and finally the ninth creation was of ‗Kaumara Sarga‘ related to Eternal Adolescents like Sanaka, Sanandana, Sanatana, and Sanat Kumara; then emerged the Ten Manasa Putras viz.Marichi, Angira, Atri, Pulah, Kratu, Pulasya, Pracheta, Bhrigu, Narad and Vasishtha. But, the foremost creation of Lord Rudra was as ‗Artha Nareeswara‘; collectively there were Eleven Rudras, viz. Maha Deva, Shiva, Maha Rudra, Shankara, Neelalohita, Esana Rudra, Vijaya Rudra, Bheema Rudra, Deva Deva, Bhavodbhava and Adityatmika Sri Rudra; their corresponding consorts are Devi, Dhriti Devi, Ushna or Rasala Devi, Uma Devi, Neeyut Devi, Sarpi Devi, Ela Devi, Ambika Devi, Iravati Devi, Devi and Deeksha Devi. The Supernatural Power is indeed singular and eternal. Once this fundamental fact is recognised, explanations on the above queries would not be far to seek. At the commencement of Creation, the Supreme Energy created ‗Pancha Bhuthas‘ (The Five Elements) of Air, Sky, Fire, Water and Earth; ‗Ahamkara‘(Ego or the Sense of Self or Personality); the Maha Tatva ( The Great Element); Nature; the Collective and Individual Consciousness reflected in the ‗Tri-Gunas‘ or Three Aspects or qualities of Behaviour viz. ‗Satva‘ ( Pure as coloured white), ‗Rajas‘ ( Passion as coloured red) and ‗Tamas‘ (Ignorance as coloured dark) in varying permutations and combinations; the ‗Atman‘ or ‗Kshetrajna‘ (Soul) and ‗Prakriti‘ or Maya (Illusion); the‗Tanmatras‘ or the subtle forms of Matter as produced by the interaction of the Three Gunas; the ‗Pancha- Indriyas‘ (Sense Organs) which are created by Tanmatras viz. Eyes, Ears, Nose, Tongue and Skin; the extensions of the Five Sense Organs or the ‗Jnanendriyas‘( Cognitive) as perceived in the forms of Vision, Sound, Smell,

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Taste and Touch as also the further extensions viz. the ‗Karmendriyas‘or the Active Expressions of Speaking, Grasping, Moving, Eliminating and Reproducing. (Together, the Jnanendriyas constitute the Entrance Doors of the Sense Organs and the Karmendriyas constitute the Exit Doors).Before the conception of the basic canons of Creation as described above, the Supreme Force manifested as Lord Narayan-‗Nara‘ meaning water and ‗ayan‘denoting abode- who in turn created Earth. Together, Narayan and Earth produced an Egg and from the navel of the Lord, who was lying in yogic sleep, sprouted a lotus; on the top of the lotus stem appeared Lord Brahma who was asked to commence Creation. Lord Brahma could not succeed and out of anger and frustration appeared Lord Rudra who too entered water to perform penance. Brahma executed severe penace too and eventually attained the powers of Creation. He created Prajapathi from the left toe of his right foot and also created the latter‘s consort from the right toe of his left foot. The copulative action of Prajapati and his consort had thus paved the way of ‗Srishti‘ in a formal manner. Swayambhu Manu who was born from the Prajapathis had thus launched the creation in a regular manner.While Creation was initiated at the end of each Kalpa, there were more of such steps in the Process. For instance, there were five kinds of ‗Avidyas‘ (False Knowledge) produced by Lord Narayana viz. ‗Tamas‘ (Darkness), ‗Moha‘ (Attachment), ‗Maha Moha‘ (Extreme attachment), ‗Tasmira‘ (Jealousy) and ‗Andha Tasmira‘ (Anger). Thereafter, there was the ‗Mukhya Sarga‘ or the principal creation of immovable objects like mountains and trees. Also, there was ‗Thiryaksrota‘ related to animals (quadruped);the sixth creation was called ‗Satvik Sarga‘or of Deities with Virtuous nature; the Seventh creation was called ‗Arvaaksrota Sarga‘ related to human beings; the Eighth creation viz. ‗Anugraha Sarga‘ pertaining to Sages and hermits and finally the ninth creation was of ‗Kaumara Sarga‘ related to Eternal Adolescents like Sanaka, Sanandana, Sanatana, and Sanat Kumara; then emerged the Ten Manasa Putras viz.Marichi, Angira, Atri, Pulah, Kratu, Pulasya, Pracheta, Bhrigu, Narad and Vasishtha. But, the foremost creation of Lord Rudra was as ‗Artha Nareeswara‘; collectively there were Eleven Rudras, viz. Maha Deva, Shiva, Maha Rudra, Shankara, Neelalohita, Esana Rudra, Vijaya Rudra, Bheema Rudra, Deva Deva, Bhavodbhava and Adityatmika Sri Rudra; their corresponding consorts are Dhee Devi, Dhriti Devi, Ushna or Rasala Devi, Uma Devi, Neeyut Devi, Sarpi Devi, Ela Devi, Ambika Devi, Iravati Devi, Sudha Devi and Deeksha Devi. ]

Stanza Eight

Tadarthamuktam tapa yetadijyaa taabhyaanasou punyamupiati vidvaan, punyena paapam vinihatya pashchaat sa jaayate jnaanavideepitaatmaa/

As Bhagavan Maha Vishnu be of the sarvottama parameshvara swarupa of vilakshana swabhaava and hence for that parameshvara preeti nimittha kaarrana, the tatva jnaana saadhanaa bhuta mahaanubhaavaas with their antahkaran shuddhi yukta purushaardhaka kaaryaacharana be ever their kartavya. Hence they ever be engaged in jyotishtomaadi yagjnaas and most sincere maanasika tapasyaas for moksha saadhana. Karma janita kriyamaana sanchita dosha parikshaalana be the yagjana saadhana and for the antahkarana parishuddhata. Besides, as and when the bhoutika-maanasika-buddhi purva duscheshtaas appeared, some times intentionally or unintentionally then the invitable methodology of praayaschitta maarga.Maharshi Angirasa defined Prayaschitta as follows: Praayo naama tapah proktam chintam nischaya ucchyate, Taponischayasamyuktam Prayaschittam taduchyatey/ (‗Tapo nischaya krutya‘ or any act as firmly resolved in one‘s inner conscience by deep meditation is known as Prayaschitta). This act is to undergo penance as prescribed by Scriptures; this is to offset nitya-naimittika-kaamya papa krityas or of lapses of regular duties, incident oriented momentary and emotional offences of very serious nature and degree as

161 also blemishes due to non performance of desirable acts. Now, atonement of such actions do involve sacrifices of considerable physical, mental and psychological endurance, proportionate to the sins committed; some of the prayaschittas might entail extreme penances, total loss of social respect and of even existential circumstances ranging from boycotts to deaths! Thus prayaschittas are proportionate penances some being even comaparable to experiencesof Narakas or hells! Manu and great Rishis like Yagnyavalkya asserted that prayschittas executed on earth might somewhat appease the impact of far worse and severe tribulations in hells after the termination of the lives of the sinners: The retributions are on account of non-performance of ‗Vihita Karmas‘ or prescribed duties and perpetrating ‗nishiddha karmas‘ or prohibited acts. Persons who are normally susceptible to continous attacks by ‗Arishad Vargas‘ viz. Kama-Krodha-Lobha-Moha- Mada-Matsaras viz. Deep desires, terrible anger, passionate possessiveness, excessive attachments, incorrigible arrogance and unpardonable jealousy; one‘s misdoings of serious nature are therefore sure to lead them to narakaas.

Stanzas Nine and Ten

Jnaanenachaatmaanmupaiti vidvaan na chaanyathaa varga phalaanu kaankshinee, asmin kritam tat parigrihya sarvamapunna bhunkte punareti maargam/ Asminlloke tapataspantam phalamanyatra bhujjyate, braahmanaanaam tapah svrudvamanyeshaam taavadeva tat/

Vidvaan manushyaas by the dint of their atma jnaana keep resorting to ‗satkarmaanushthaana‘. That be so due to jnaana or the awareness of ‗vargaphalaanukaanksha‘ or of panchendriya and the pancha tanmaatra phalaakansha yukta jnaana of paraloka phalaanksha.In deed the panchendriya-pancha tanmaatraas are the concequences of panchabhutaas as crafted by Prajapati Himself as the Representative of the Unknown . The Universe got manifested by Prakriti - the alter ego of Paramatma- including the Pancha Bhutas or the Four Elements besides bhumyaam- charaacharani bhutaan-oushadheebhi-Purushaan- pashun or the great earth-moving and immovables-herbs / food- human beings-and all kinds of species.

Yet, the Vidvan Purushas by their tatvajnaana be able to imbibe the atmaswarupi prapti. However the indriya dharmecchha aacharanaas be in the grindstone of samsaara dharma praptas. Atmavettaapurushaas by the virtue of tatva jnaana pradhaanyata be able to visualize the Blissful Reality be discarding the varaphalaanukanukankshee phalita pravritthi maargaanusarana and be contented with swargaadi sukha vishaya phalaleksha by daana-dharma yukta yagjnaadi karma nishthata. There after the swarga sukhaanantara, ought to return back to rebirth any way.

Having been given so far the descriptions about the release of the Inner Self consequent on death, then there be the beginning of the quest for Brahman especially in respect of the role of Pure Intelligence and Ignorance, the decisive positions of Atmagjnas in the search of Bahman, the unique significance of the Paramatma, Brahma Nishtha, and now a Preface to that Self and the proposal about the Sadhana be cogitated about during the process of the transmigration process. ‗That‘ distinctive and singular is identified with intellect in the midst of organs and senses. It lies in the elemental ether which is in the heart and is the commander , protector and the dividing line of worlds. Brahmanas seek to realise ‗That‘ through the learning of Vedas, Sacrifices, charities, austerities, and moderate use of enjoyments.In fact, ‗grihastas‘ eventually become ‗Sanyasis‘or monks discarding homes, families, children, wealth and reach the stage of abandon and reject desires. Then they start the quest of the Truth and Illumination by the process of systematic elimination stating: neti,neti or not this, not this! This is because of the established

162 scriptural evidences as well as ‗tarka‘or reasonings backed by Knowledge,Vidya and most importantly the Intuition called perception instinct. Then the realisation arrives in the process Examination: Is it perceiavable, does it decay, is it attached; is it fettered, does it suffer injuries; the reply being an emphatic ‗no‘, then the self examination begins: Have I done a good act, say a sacrifice, charity, desires, renounciation, acquisition of the ‗relevant‘ knowledge and so on. Once the Individual reaches the stage of ‗no return‘, then the pluses and minuses hardly matter to him at that most volatile stage when doubts cease to prick the Inner Conscience; indeed at that state or threshold of Realisation, the Self becomes devoid of merits or demerits since the evils are burnt into ashes like the blazing Fire burns the fuel, the impurities of gold are ridden and conviction firmly conquers and the Vision of The Brilliant Truth of the Self being the Supreme prevails!

Stanza Eleven

Dhritaraashtra uvaacha

Katham samridhayartham tapo bhavati kevalam,Sanatsujaata tadbruuhi katham vidyaamahamprabho Rujvetat/

Those maha tapasvis with indriya nigrahatva be a few and far between. Brahma nishta janita tapasya mahima be unparalleled. Tapasya literally means generation of heat and energy as a practical spiritual discipline that involves deep meditation, austerity, self-discipline, and efforts to reach Self-realization or spiritual liberation and essentially being the tapasya of the body, tapasya of the speech, and tapasya of the mind.Tapasya is often translated as austerity, and of deep meditation, indicating tha process of purification .Tapasya includes control over one‘s physical body, speech, thoughts and mind. It helps an individual meditate properly, control the ego, and create a disciplined mind that will not accept the desires of the body based on the infratructure of self discipline, control of bodily and mental aberrations and of minute concentration of the oneness of the universe and of the Unknown. In otherwords, Brahmanishtha purushaas be such as of outstanding karmaanushthaan phalaabhi vriddhi pradaayakaas. Yet the jnaana heena viashayika jeevaas be ever within the seemita kshetra nivaasis. Hence, Mahaashaya Santjujaata! What indeed be the atyanta samriddha tapa swarupa in the sarala bhaava vidhaana!

Stanzas Twelve and Thirteen

Sanatsujaata uvaacha/ Nishkalampam tapastvetat kevalam parichakshate, etastamrudbhamatytha tapo bhavati naanyathaa/ Tapomoolamidam sarvam yanmaam prucchyasi kshatriya, tapasaa vedavidvaamsah param tvamritamaapnuyuh/

Mahatma Sanatsujata reacted to King Dhritarashtra‘s query as follows: Indeed, the ‗atyanta samriddha tapasswarupa- paaparahita guna samriddhi‘ and the essential outcome of concentrated ‗nishtha-indriya nigrahata, manobuddhi nirmalata and thyaaga-daana-satkarma paripakvaata yukta saadhanaaneka- nirdosha tapasya‘.That type of nirdosha tapasya is stated as the antithesis of ‗shabda beeja rupa‘! This be so as the entire prapancha be explained away as of shabda! Satvaadi guna saamyakaavastha be rooted as of shabdha prasiddha while nisshabdhata be the quintessential ingredient of tapasya. Satvaadi guna saamyaaastha be anchored to that avasthita tatva be of shabda prasiddha while the kevala tatva maatra be

163 of the sat-asat prapancha abhivyatata. Kevala tattva alone be of atyanta samriddi maatra. But not be of bhinna swarupa. As long as the prapancha be of paapa karma samyukta till then this be the pratyaksha swarpa of the prapancha.

[ Vishleshana vide Vishnu Purana on Maha Tatvaas

Pradhaana Purusha transformed from the State of ‗Nirvikaara‘ to that of ‗Vikaara Pradhaana‘ or full of characteristics just as fragrance influences the fragrance-free Vastu or material! Thus Purushottama the Nirvikaara basically assumes traits and Paramatma assumed the Sa mashthi-Vyashthi Rupas or endless manifestations commencing from Brahma and so on and indeed this process of transformation is known as Maha Tatwa! This Maha Tatwa is of three major Attributes viz. Saatvika, Tejasa or Raajasa and Taamasa and accordingly of three kinds of Ahamkaaraas or Self-oriented egoistic feelings. The Tamasa Ahamkaara led to the emergencePancha Bhutasas as follows: first by the Tamasa-based Ahamkara createdTanmatras (Subtle forms of Matter); first the Shabda Tanmatra or Guna Rupa/ feature of Sound leading to the Creation of Shabda Guna and its alliedAaakaashaor the Sky; the Shabda Tanmaatra represented by Sky created the Sparsha Tanmatra leading to the manifestation to Vaayu; the Taamasa Guna‘s Ahamkara which created Aakasha and Vayu from the Shabda and Sparsha Tanmaatraas respectively led to the emergence of Rupa Tanmatra which in turn led to the Tejo Bhuta;further on the Tamasika Guna having created the Sky- Air- Illumination and Heat or Fire furher went on to the emergence of Rasa Tanmatra and its allied Aapo Bhuta or Jala /Water; finally the Tamasika Guna having interacted with Shabda-Sparsha-Rupa-Rasa Tanmatras and created Sky-Air-Fire-Water, had further reacted with Gandha Tanmatra and materialised Prithvi or Earth. Thus the Maha Tatwa created : ‗Prithivyaaas Tejo Vaayuraakaashaas‘ or Earth-Water-Radiance-Wind, and Sky. Maha Tatwa‘s Raajasa- ahankara Guna was responsible for the creation of Panchendriyasviz. Pancha Jnanendriyas and Pancha Karmendriyas all driven by Manasa (Mind). The Karmendritas are Paayu (anus), Upastha ( marmendriya), hasta, paada, and Vaak; the Jnaanindriyas are Twak (Skin),Chakshu (Eyes), Naasika (Nose), Jihva (Tongue) and Shrotra (Ears). Together with the Pancha Bhutas as above, the Beings of Srishti are thus readied with their Indriyas or Physical Featuresto face their lives.]

Thus explained Sanatsujaata to King Dhritaraashtra as to wah indeed be the moola kaarana of tapasya and there by the vedavigjnaana janita tapasya and the causation of tapasya.

Sanza Fourteen

Dhritaraashtra uvaacha/ Kalmasham tapaso bruuhi shrutam nishkalmasham tapah, Sanatsujaata yenedam vidyaam guhyam sanaatanam/

King Dhritaraashtra sought an explanation from Sanatsujata as to how the human being be able to transform the kalmasha yukta kaaryaachana be able to reverse the process of tranformation to nishlalmasha karya siddhi! Would that process be enabled by the concentrated tapasya as a result of vidya and the consequent of indriya nigrahatva and of such shubha kaaryaacharana.

Stanzas Fifteen and Sixteen

164

Sanatsujaata uvaacha/ Krodhaadayo dwaadasha doshaastathaa nrishamsaani cha sapta raajan, jnaanaadayo dwaadasha chaatanaanaah shaste gunaa ye viditaa dwajaanaam/Krodhah kaamo lobhamohou vivitsaakripaasuyaa maanashokou spruhacha, eershyaa jugupsaa ha maha gunena sadaa varjyaa dwaadashaite narena/

Then Sanatsujaata replied:

There are the dwaadasha prakaara maanasika doshaas be describable as of kaama-krodha-lobha-moha- vivitsa-akrupa-asuuya-maana-shoka-spruha-irshya and jugupsa. Kaama be that name for which the moola kaarana be pratighaatotpanna and prataadana, aakosha aadi be the moola kaaranas; abhilaasha be the vastu kshati hetu.Kaantaakanakaabhilaasha. Dhaanaadhi kaamana would lead to lobha. Kartayaakartha - akartavya viveka abhaava be named as moha. Shabdaadi vishata sambandha rasajnaana be the icchhaa vivitsa. abhaava be the cause of naishthuryata. Divya guna vichharana hetu be the asuya bhavana.

[ Vishleshana - 1.General Analysis of human weaknesses as of Tapatrayaas-Tri gunas-2. 2. Bhagavad Gita‘s Adhyaaya Seventeen on Shraddhhaatraya Vibhaga Yoga Stanzas 1-23

Tapatrayas: Adhi Bhoudika or Ailments of Physical Nature; Adhyatmika or of Mental-Psychological Nature; and Adhi Daivika or of Natural Calamities like Earth quakes, floods, lightnings etc. beyond human control. In Vishnu Purana: Maharshi Parashara described about Tapatriayas or the Three Kinds of Difficulties that all human beings are subjected to as also the means of realising the Paramartha Swarupa. The Tapatriayas originate due to Adhyatmika, Aadhi Daavika and Adhi Bhoutika reasons. Adhyatmika based Tapaas are either due to ‗Shaaririka‘(physical) ailments or ‗Manasika‘ (psychological) imbalances. Shaaririka Tapaas include dieseases related to head, digestive, heart, breathing, vision, limbs, skin, fevers and so on; related are the various physiological problems of blood-urinary-pelvic nature. Manasika Tapaas are related to Kama, Krodha, Bhaya, Dwesha, lobha, Moha, Vishada, Shoka, Asuya, Apamana, Irshya, Matsara etc. Adhi Bhoutika Tapaas are due to the difficulties attributed to animals, birds, Pishachaas, Serpents, Rakshasaas and poisonous related creatures like scorpions. The troubles on account of Adhidaivika nature are due to cold, heat, air, rains, drought, water, earthquakes, cyclones and so on. Additionally, the troubles are related to birth, childhood, youth, old age, ignorance, Avidya, loneliness, smell, lack of resources, poverty, immaturity, inexperience, lack of opportunity, fear of death, death itself and multiple kinds of experiences of Naraka. Maharshi Parashara emphasized that there are problems of excessive of opulence, excellent health, excessive youth, and such other excesses and some times ignorance is bliss. More so there could be Tapaas due to discriminations of sex, age, social status, experience, opportunity, family background; origin of birth viz. religion, Varnashrama and age. Disappoint -ments in life, more specifically relating to money and fame, including their earnings, perservation and its vinasha or destruction happen to be yet source of Tapatriya.

Triguna: Saatvika, Rajo Guna and Tamo Guna; the belief is that Brahma creates, Vishnu sustains and Shiva terminates; in other words the Tri Murtis perform Srishti-Sthiti-Samhara. Sattva is described as the fountain of Goodness and happiness in a pure form. Its colour is stated to be white standing for purity, integrity, happiness, contentment, forgiveness and faith. The Rajas Guna is stated to be red in colour and is featured as false pride, deceipt, avarice, hatred and selfishness. The Tamo Guna standing for black colour is stated to feature ignorance, lack of resources, anger, fear and quarrelsomeness. There is no set identity of the Gunas but are intermingled and rapidly changeable. A person who is Good basically might

165 spurt out into anger and pride and change over in the same breath to fear. But surely the resultant impact would be disastrous.

2. Bhagavad Gita‘s Adhyaaya Seventeen on Shraddhhaatraya Vibhaga Yoga Stanzas 1-23:

Arjuna requests Shri Krishna to please explain the features of Sadhakas with devotion to Paramatma as to whether they would be of Saatvika or Raajasika or Taamasika gunas.Lord Krishna explained in detail: Normally every Being with special reference to normal human Beings with the natural instinct of patience are endowed with three gunas or characteristics of Saatvika- Raajasika-Tamasikas. Arjuna! as per the feature of a person , so would be the prevalence of these qualities. A person of Saavika Guna predominance is normally tied to ‗aachaara-vyavahaaraas‘ or of traditional values. They tend to ‗devataa- aaraadhana‘ or wordhip of Gods or Goddesses. Rajasa gunatvas take to worship of yaksha rakshasaas while Tamasikas worship Bhuta Pretas. This is how the human beings with concentrated features are generally classified although the normal human beings do have the pluses and minuses MIX momentarily. All the same the predominance of that mix does define and classify the three gunas of the Beings broadly. For instance, those who are patently the defiants of the Established Shastra Dharmas and seek to concentrated worship of ‗devilish energies‘ for temporary gains are of arrogance, show off to the public, excessive bodily and materialistic nature and so on but get doomed too soon or with deferred dooms mainly in their current lives themselves. In fact, even their food habits tend to their ‗guna pravitti‘ broadly. For example those with the practice of ‗Tri-Shraddaas‘ of three kinds of yagjna- tapo-daanas are of satvika guna prefer to take to ‗saatvika aahaara‘ and reap the advantage of longevity of life- good health as per their age, body strength, good health, happiness and contentment. But those who are used to salty-sour-pungent- too hot food tend to quick irritations, stomach ailments, thirstiness, constant wet skin, and anger and generally attitudinal ups and downs of mental perversion. Consuming old- improperly cooked, stale, rotten, or mouth shared and impure food is the typical trait of tamasikas.Again agni karyas, yagjnas are performed as a duty but not to expect return fruits are of satvika nature. Rajasa guna is distinct when performing yagnas and vratas if conducted for show, arrogance and one-uppishness or pubic popularity. Yagjna kaaryas conducted bereft of external and internal purity, inadequate mantra , and impatience or impudence with lack of respect for the ‗ritviks‘ is a patent taamasika karma. Indeed such ‗karya kartas‘ hardly recognize the procedure, anna prasaada as a main part for the physical upkeep of the participants besides suitable remuneration for the ritviks and above all the ‗shraddha‘ the attentive faith and dedication. The most essential inputs of yagjnaa- vratas are not to be deemed as social activities but of self purification and as such the ‗ Trikarama Shuddhi‘ or of kaayika-vaachika-maanasika viz physical - vocal and mental purity. Worship of Deva- Brahmana-Guru- Jnaanis; physical cleanliness, nishkapata vartana or negation of affected artificial behaviour, celibacy and non violence are the Kaayika Shuddhi . Hurting none-Truthfulness- Encouraging Naturality and ‗Svaadhyaayaabhyaasa‘ or daily practice of Study-Vocal-Mental application and Introspection are the Vaachaka Shuddhi. Pavitra bhaava, prasannata- soumyata- mouna- mano nigrah or of External-Internal cleanliness, reactional approval- tranquil mindedness- silence- and mental control and attention are the traits of Maanasika Shuddhi. The synthesis of the ‗trikarana shuddhi‘is the ‗Maanasika Tapas‘. Shraddhayaa parayaa taptam tavastat trividham naraih, aphalaakaankshibhiryuktaih saatvikam parirakshate/ Trikarana Shuddhi, Niyama baddhata, Aphalaakankanksha is thus the essence of Satvikata Tapas. Sarkaaramaana pujaartham tapo dambhena chaiva yat, kriyate tadiha proktam raajasam chalamadhruvam/ Expectations of commenda - tions, show for cheap populatity and chanchalata of mind are the typical traits of Raajasika Tapas. Moodhagraahenaatmano yat peedayaa kriyate tapah, parasyotssaadharaatham vaa tatthaamasa-

166 mudaahritam/ With the mentality of hurting others by mind, word, and action is Tyaamasika Tapas. Similarly, ‗daana‘ or charity is three folded too: Being fully aware of Place - Time- Need with no expectation but as a duty is Satvika Daana. With no return expectation from the recipient or even from the Almighty but with fulfill the need of the recipient - either with show of popularity and pomp or even genuine is termed Rajasika Daana. Charity given away disrespect and carelessness while insulting the needy and hungry recipient or beggar by tongue-action- and mind is known as Taamasika Daana. ]

Stanza Seventeen

Ekaikamete rajendra manushyam paryupaasate, lipsamaanontaram teshaam mrigaanamivi va ubdhakah/

Rajendra!- continued Sanatsujaata- crying away and keeping on intensely thinking again and again by human beings might not be the prateekaara upaayaas. After all, the concept of ‗shoka‘ be due to the viyoga vastu janita antahkarana spandanaas. In other words, ‗vishaya bhoga janita spruha‘ and its negation would cause ‗irshya‘ as subjectively feel that others be able to cross over the barriers of the shoka. To the other guna sampatti and the jealosy thus created would the pave the way for jugupsa or dislike, aversion, disgust,and abhorrence. Hence the vicious circle of maha guna garima be crossed over by Brahma nishtha purushas as the dwaadasha prakaara maanasika doshaas as of kaama-krodha-lobha- moha-vivitsa-akrupa-asuuya-maana-shoka-spruha-irshya and jugupsas. The ability to practise the sadguna sampatti by shama-dama-pavitrata-tapsya-kshamata bhava-saralata- aastikya budhhi- veda shastra sambandhi tatvajnaana-and paramatma tatva swaanubhavata be stated as of the brahmatatva praapti guna sampraatata.Brihadaranyaka Upanishad explains vide V.ii-1to 3- that Prajapati explained succinctly in a single letter word viz. Da! for Damayata / Control or Self Control- Daana / Charity and Daya/ Compassion! Several persons of virtue that ‗tapas‘or austerity is a sure gateway to liberation and thus follow the principle of austerity and be fully contented with It. But some others religiously follow the path of ‗dama‘ or detachment from the lure of Panchendriyas and the pleasures of the sensory organs and pursue that principle of total withdrawal vigourously while revel in the promise of liberation. Yet others like hermits practising ‗shama‘ or calmsess and peace of mind in the surroundings of forests and delight themselves in the prized aspiration of ‗nirvana‘. A sizeable chunk of persons of virtue seek to the precept of ‗daana‘ of food, money, housing, kanyas, nava dhaanyas, ghee, and also several valuables made of gold and precious stones- to select and well deserved men of letters; such ‗daana kartas‘ no doubt aspire for Ultimate ! Strict followers of ‗Dharma‘ or overall Life of Virtue as per Scriptural Duties or what all is prescribed in Veda-Vedaanga-Puranopanishads to the greatest possible are happy, contented and aim at the post life path of ‗deva yaana‘ or the celestial path to finally accomplish Brahmatva and further to Bliss!

Stanzas Eighteen- Nineteen and Twenty

Sambhogasamvidvishayamedhamaano datthhanutaapo krupanobaleeyaan, varga prashamsee vinataam cha dweshtaa yete pare sapta nrishamha rupaa/ Jnaanam cha satyam cha damah shrutam cha amaatsarya hneestitikshaanasuuyaa, yajgnascha daannam cha dhritih shamascha mahaavrataa dwaadasha braahmanasya/ Yastvetebhyopravised dwaadashbhyah sarvaamivaam prithiveem sa prashishyaat, tribhirdwaabhyaamekato vaakvimuktaah kramaad vivishthaa moounabhutaa bhavanti/

167

Sanasujaata continued addressing the King : Just as the hunters in the jungles would be seeking to kill the wild animals with extreme presence of mind and concentration would be using sharp weapons and arrows, the humans with enlightenment and maonigrahata and indriya nigrahata. The vyaaghras in the deep forests be ever seeking to attack the hunters, likewise the inborn enemies of kamakrodhhadi prakampanaas be ever ready the inner consciousness of the humans.Further , even if there be even a single durguna of a human there be, then like a piece of dry grass as exposed to fire be gradually burnt off the entirety of the inner consciousness of a person. Thus be the kaama-krodha-lobha-moha-mada- maatsaryaadi durgunaas. If that be the normal humans, then while in reference to durguna maanavaas be mentioned less than the better.As of vanya himsaka pashu-simhavyaaghra mrigaadi upadrava kaaranaas, the example of human beings too be relevant. Bhogaasakta chittha maanavaas too be visha swaadana manochachalata be of gradual patana kaarana hetus. Even having performed daana dharmaas-tirtha yatra darshanas and himsaapurvaka kaaryaacharana manastava vihitaas too be still exposed. Bhogaasakta chittaas- tadvishaya paschaapta hridayaas too be of eka maatra balaheenata and indriya sambahandhi bhoga laalasaas too be the duhkha kaaranaas.

Such manushyaas as of buddhi vishaya sambhoganirataas and dwesha karmaacharanaas. Even while exercising abhivriddhhiprapta dharmabuddhi prerita daanakaaryaas as of dhana-vastra-vastus too be the jnaana rahitaas. Sampraapta jnaanaadi dwaadasha guna varna be recalled: Jnaana-satya-dama-shruti- amaatsarya-lazza-sahanasheelata-anasuya-yagna-daana-dhriti and shama are stated as of brahma nishtha purusha maha vrataas. Several persons of virtue that ‗tapas‘or austerity is a sure gateway to liberation and thus follow the principle of austerity and be fully contented with It. But some others religiously follow the path of ‗dama‘ or detachment from the lure of Panchendriyas and the pleasures of the sensory organs and pursue that principle of total withdrayal vigourously while revel in the promise of liberation. Yet others like hermits practising ‗shama‘ or calmsess and peace of mind in the surroundings of forests and delight themselves in the prized aspiration of ‗nirvana‘. A sizeable chunk of persons of virtue seek to the precept of ‗daana‘ of food, money, housing, kanyas, nava dhaanyas, ghee, and also several valuables made of gold and precious stones- to select and well deserved men of letters; such ‗daana kartas‘ no doubt aspire for Ultimate Paramananda! Strict followers of ‗Dharma‘ or overall Life of Virtue as per Scriptural Duties or what all is prescribed in Veda-Vedaanga-Puranopanishads to the greatest possible are happy, contented and aim at the post life path of ‗deva yaana‘ or the celestial path to finally accomplish Brahmatva and further to Bliss!

Nivritthi kaaryaacharana of inward and out ward quietude-abtinence-sacrfice- spiritual contemplation and swaswarupa samaahita dhaarana are what dama- or or calmsess and peace of mind be all about.Nirantaraadhyaatmika shaastra shravana be stated as ‗shruta‘. Maatsarya be explained as ‗sarva jeeva - asahanaabhuta kaarana‘ and the feeling of lazza or a sense of shame. Sheetoshna-sukha duhkha dwandva sahana samardhata be defined as ‗titeeksha‘. Chhidraanveshana dosha kaarana nirmulana be realised as asuya or jealousy and covetousness. Vishaya saannidhya nirmulata and panchendriya samyamana be noted as dhruti . Brahmana sammana by way of dhana dhaanya sampada kaarana be known as daana. Antahkarana parishuddha shaanti kaarana be noted as shama. Of the aforestated dwaadasha guna varna be recalled: Jnaana-satya-dama-shruti-amaatsarya-lazza-sahanasheelata-anasuya- yagna-daana-dhriti and shama are stated as of brahma nishtha purusha maha vrataas atleast three-or two or even one nivritthi karyaacharanaas be entitled for prithivi prashaasana yogya dhaaranaas.

168

Stanzas 21-22-23

Damoshtaadashadoshah syaat pratikuulam kritebhavet, anritam paishuunam trishnaa pratikulaym tamoratih/ Lokadweshobhimaanascha vivaadad praanipeedanam, parivaadotivaadascha paritaapo -- kshamaamaadhritih/Asidvihi paapakrityam cha himsaa cheti prakeertitaah, etaidoshaivimukto yah s damah sadbhiruchyate/

Sanatsujaata further explained that even one of the tweve sadgunaas and nirmulana of ashtaadasha dosha nirulana be the singular criteriaa. The eighteen maalinyaas are stated as anrita-paishuuna-truna- anukulata -abhaava- agjnaaa-pramaada-dweshabhaava with pratyeka praani-durabhimaana-vivaada-sarva praani utpeedana-parivaada-ativaada-paritaapa-akshama-adhruti-asiddhi- paapakarma and himsa; these are highlighted as the damadoshaas. Dama doshaas as the Saadhu janas might like to explain are of durguna pratikuulas viz. ‗anruta-satyaheena kathana-paishuuna-paradosha bahirhahana vichaarana- trisna vishaya sambandhatotkrishta icchha dhaarana ityaadis‘.

Stated diffrently,Maha Maya obstructing the clear vision of Pure Consciousness due to ‗Shad Kanchukas‘ or Six Layers / Coverings and ‗Malaas‘ or defilements of Aaanava, Maayiya and Karma nature, being the inner most, the interior and the outer parts of the husk that cover in three layers before obtaining the pure grain or antaratma with neither desirable nor the totally free from the stains of the pristine Self! Pancha Bhutas, Panchendriyas and Tri-Tatwas viz. Manas, Buddhi and Ahamkara total up to Prakriti. Prakriti is the totality of the Twenty Three products, each produced from the cause and effect cycle and together Prakriti and Purusha activise the entite universe compose of 36 tatwas. From Prakriti upto Earth, creation encases ‗Chaitanyam‘ or the Pure Conscious -ness by ‗dehabhava‘ as concealed, just as chaff covering the food grain. This Chaitanyam is covered by Maya aided by indriyas or the sense organs or ‗kalaas‘ to specific gross physical elements. Thus the process of Creation is composed. Vigjnaana is a flow of Self Awareness and is conceptual only. Supreme Consciousness is possible by ‗sambhavopaaya‘ or ‗icchopaaya‘ or as coincidental or as being desirable. It may be like the myth of a rope as a snake. But surely Maha Maya has no role in this illusion. Finally one concludes that the Self Consiousness and Supreme Consciousness are true mirror images since the former has no role in the pluses and minuses of the mortal bodies as per their panchendriyas, mind, buddhi sustained by vital foce praana and the Individual Concsiousness is a mute spectator only and surely the photo image of Paramatma!. Being a great sportsman, Paramatma plays hide and seek with make-belief and reality and at times he kicks up a mendicant high to great fortunes.Universal Creation, Preservation and Dissolution akin to waking, dreaming, and dreamless sleep sushupti appear in the Parameshwara Himself and on the ultimate state of the jeevatma merguing into Paramatma the Supreme Himself! Just as the huge expanse of sky could never be tarnished and polluted by clouds, smoke or dust , could the acts of Maha Maya which are so mysterious and complex otherwise affect the Inner Self whose mirror image is Parameshwara himself! A Being is a soft target to ‗sukha duhkhas‘, ‗mayaa vyamohas‘, ‗janma-maranas‘ and several problems and predilictions. When ‗ghata gagana‘ or ether fills dust in a jar another ether elsewhere at another place too does not fill up with dust. Similarly some human beings might have a tragedy and death in one house but in another street another house might be enjoying a wedding pary. Thus ‗sukha duhkhas‘ are dispersed; Parmeshwara is totally unaffected by Maha Maya and in fact He created her himself to assume the Task of Srishti-Sthiti-Samhaara reperitutively. Having dismissed the above misconception, Parameshwara also smashes up the ‗agjnaana‘ that the Individual Self or the Antarama is separate from Paramatma as the

169 fomer might be subjected to the pulls of panchendriyas and mind sustained by praana. The entire Universe is the amalgam of three ingredients viz. Prithivi-Prakriti and Maya and these correspond to the the gross, the subtle and the most subtle. From Prithvi to Maya this Universe is full of differences. Gold which could be in varied forms and shapes like belts, bracelets or rings and similarly in other metals like silver, copper and zinc or alloys thereof. The Supreme Parameshwara is pure, ever tranquil, ‗abheda‘ or undiffrentiated, ‗sama‘ or equable, ‗sakalam‘ or complete, ‗amritam‘ or ever lasting, ‗satyam‘ or the singular manifestation of Truth, that rests in Shakti who is the appearance of natural radiance. Enlightenment is three folded to know, to seek and attain. Only these Ichha-Jnaana-Kriya Shaktis are capable of accomplishing the Akaasha Kusuma the Parameshwara. Thus the Immortal Paramatma rests and depends on Maha Shakti. Parmeshwara has the facility of possessing the trident of Maha Shakti viz. the ‗iccha-jnaana-kriya Shaktis‘ with which He could bestow the Beings of Atma Darshana. Thus the Iccha-jnaana- kriya , the three Shaktis named as the trident versus their perfect victories of materialism and their combined manifestation of Maha Maya who further makes the merger of the Beings with Parameshwara, even while the latter is totally aware that both the entities are just the same. He acheives the task of external creation of three eggs more with their infinite variety in order to make way into the external world as several subjects and objects to the process of expansion of the balance of the trident Shatkis amalgamated with two further Shaktis viz. ‗Sat Chid Ananda‘ or the commanding power of Consciousness and that of Bliss coupled with the erstwhile Iccha-Jnaana-Kriya Shaktis this totalling five forms of Shiva-Shakti- Sadaashiva-Ishwara and Shuddha Vidya are together named Parameshwara.The Supreme Lord makes the wheel of Shakti and declares of ‗Ahmata‘ or the ‗I am-ness‘ showing various things in the mirror of the Universe the Maha Maaya. This is how the wheels of Shakti groups are revolved by Parameshwara as His eternal sport stating ‗Ahamta‘ or ‗Sarvaswam Ahameva; ‗It is Me‘ as the Universe is reflected like jars in a mirror. From me the entire Univese is derived in varied forms and feelings and essentially I alone am manifested in the bodies of all the Beings with panchandriyas and panchabutas with praana and mind besides all kinds of shades be it illumination or darkness akin to knowledge and ignorance. Besides the body and Indriyas, I create Shaktis in multi-faceted swarupas, and essentially by five principal forms with Sat-chit-ananda or the power pure consciousness and the might of bliss and so on. I am engaged in the play of the ‗Srishti Sthiti Samhara‘. In me the that the Univese is illuminated and I am the awakenness-dream stage-sushupti and paramartha saara.I am the Vishwa Rupa with hands feet and senses. Yet, even without body and Indriyas,I can see, hear sounds, breath, feel, think and move fastest. The entire Universe is my play ground and illuminate in all modes since the thread of unity ties in all beings like men and women, children , pashus , birds and inanimate beings too. Falsity besides the break of the cycle of births and deaths as also the limitations of ‗kaala maana‘ and so on get severed even as he finds himself in the effulgence of Pamameshwara Himself basking in the eternity of Surya! Once the physical body is destroyed then whither does he dwell especially the full force of Maya Shakti is freed for ever! Then the husk and bran of the grain of his erstwhile form has no further regermination and no further ‗aanava- maayiya and karma‘ tarnishings and defilements.He then attains a state of pure consciousness as of Lord Shiva Himself! Once the gems of Supreme Vision are collected in the treasure house of one‘a own mystic heart, which indeed is akin to that of Maheshwara‘s Himself , then in that state of ecstacy, the Self would tend to annuonce that : ‘I am all and everything‘! Liberation from the revelation of Maha Shakti that is basically embedded on one‘s own true Self is Moksha which severs the knots of ignorance. Agjnana or fantasy of ‗moha‘ or the perfect knot. This is what needs to be untied and then discover ‗atma swaatantra lakshama‘ or the true feature of freedom of the Self. That indeed is the Paramaardha Saara! As the bonds of ignorance are slashed and liberatoin has dawned, then

170 he realises that the bondage of physical body alone is the hindrance. Once the seed of life would be scorched it would not not be capable of rebirth. As the body once destroyed the limitation on buddhi would be off and the Innerconsciousness merges the unique Pure Consciousness. Once an enlightened person gets the awareness that he is but an agent of whatever is being performed by him is but of Paramatma‘s volition only and that he was only of mere insrumental nature. The jnaani who decides to execute an action of virtue gets inspired by his Atma Jyoti or the internal illumination. This is how, the Antaratma of the concerned person of whose spiritual consummation is attained yet continues to exist, albeit with neither fear nor favour yet enjoying the sublimity and the play of divinity on the stage of the materialistic Universe! Such a semi insentient Being moves about and behaves without any normal ‗deha vikaaraas‘ or bodily action-reaction syndromes like arrogance, happiness at achievemens, anger, lust, fear, avarice and delusion , and receipts of admiration from the onlookers and so on like a dumb and speechless one. How in illuminated person is totally unaffected much unlike the normal embodied person. How indeed, ‗mada‘ or conceit, ‗harsha‘ or happiness and such human limitations could affect a person of the radiance of Atma Jnaana as he would already have had the vision of the non-dual Self! He would as well declare that He would be different as He was the all pervasive Brahman himself!! Since the person in that state of he periphery of ‗atma jnaana‘ has no value of Brahma‘s worship, havana karyas, and of ‗dwaita tatwa‘; in that state of non duality, he has no need to worship of a secondary reality as He is Reality already. He has no need to visit Deva Mandiras. There is nothing distinct from Himself to which he has to greet, praise or worship any further! He would thus enjoin those ‗bhaktas‘ and praise or pray to since he is already a liberated Being! To a perfect and mature ‗jnaani‘, either his or of another‘s is stated as the abode of the Self. This abode comprises of ‗Shat Trimshat Tatwas‘ or thirty six Elements. Now, the tatwas are fully equipped with the respective senses too of the physical organism to percieve any external object.Thus the Jnaani realises his body is the temple of the Self. In other words one‘s own physical body is the abode of his self consciousness which is the ‗antaratma‘ itself. In other words the bodily temple is akin to an external temple itself! The prayer by way of japa symbolises the thirty six tatwas by way of Atma tatwa or Ishvara tatwa and as praana the viral force named Prana Shakti by way of inbreathing and outbreathing and the channel of the spinal chord resulting in ‗naada‘ the sound waves expressed as ‗anaahata naada‘ arising from ‗ckakra madhyama‘ and its apex called ‗Bindu‘. In other words when the ‗japa‘of a mantra aimed at a certain form of deity , one‘s consciouness moves the vital breath in a swing of up and down even without one‘s knowledge and the resultant low sound creates ripples of spritualism of varying degrees. Paramtma along with his intrinsic Shaktis, incessant worship by way of abhisheka, tarpana, archana, homa karyaas and so on would thius bestow ‗Atma Paraamamsha‘or self analysis! Who are the ‗parivaaraas‘ worshipped! These are ‗Chitanya kaarana bhuta shaktis of Chid-Ananda-Icchaa- Jnaana-Kriya-and Vaibhava Swarupis along ‗chakshu-rasana-vaak-ghraana-twak-shrotra indriyas‘. Thus the Unity of diversity of inherent Shaktis signifies ‗abheda-ananta-atma devata‘ and the ‗naivedya arpanas‘ are excuted by maamsa-rudhiramajjaadis at the samsaara-smashana shareera/ devaalayas!An enlightened spiritualist who could vision the totality of the Universe as a single entity and could harness his own consciouness into that of a ‗smashana‘ or the ultimate resting point of Beings should be able to realise his own body to be the symbol of the skeleton and drinks the essence of the Universe from his own skull with his own hands! This is the seemingly impossible but to a genuine spiritualist an easy austerity as a ‗Vrata‘. In other words a true spiritualist able to see his own dead body as but an example of nothingness and as a non- reality or Maha Maya at the threshold of Pure Concsious -ness represented by Pamameshwara ; thus an austerity in the form of a ‗vrata‘ towards seeking the Ultimate Truth of discovering the Inner Self as the Almighty alone manifests itself in countless forms and species! ‗---

171

Visiting a holy place or Tirtha yatras noboubt results in punya or merit and deaths in unholy huts of chandalas would invariably transfer the Soul to narakas. This indeed the usual belief. But in what way does an already person of proven enlightenment get affected by further visiting punya kshetraa. Just as a grain of rice if separated from the husk and bran would not be utilised for sprouting like other grains, the pure consciousness in the enlightened Beings when separated from their coverings viz. the six ‗kanchukaas‘ or coverings or the offsprings of Maya Shakti around , then the pure consciousness is like Shiva Himself.. The individuals are freed from the karmik and other defilements, then there is no reason as to why that seed would not sprout once again. The universe and its diverse objects is called by nescience or deep ignorance. The stages of a Being from the actuality or of awakenness-dream stage- sushupti- and finally the pragjnatwa despite the continuance of the physical body. However ‗taadaatnya‘ or merger is possible only afer the mortal body falls off. In other words, Samsaara begets Agjnana or Ignorance, swaatma jnaana as a result of the removal of the six kanchukas and three malas of aanava- mayiya-karma phalas, jeevan mrityu stage might be possible when the self feels like the Supreme but ‗tadaatmya‘ or final merger of the ‗Prajnatwa‘ only after the body falls only. : In respect of the generally ignorant persons at the critical time of death the state of destiny causes a merit or otherwise; this may be so not only for a human being but in respect of an animal, bird or reptile but to a person of constant purification of the self with the incessant practice of virtue and merit, the minute of departure would be perhaps as chosen; to such a spiritualist already surfiet with the the Maha Tatwa the moment of departure would not be the simple issue of transmigration from one self to another self as per the destiny. The Enlightened Self in him at that time of enlightenment visions the Supreme Self as a mirror image, even with or without the mortal body. Thus the embodied soul associated with the erstwhile karma and other blemishes, if any, would now not be adding further blemishes barring the past stock. Once the enlightened Self has the blessing of Paramatma to reveal Himself from mountain top as it were, that glimpse was no doubt invaluable from a distance. But the distant view is not visualised as the quintessence as all of the tatwas is not; the gradual steps reveal themselves as the mountain‘s elevations are crossed and clearer visions are facilitated. After experiencing the pleasures of swarga and higher lokas, the spiritualist, fallen midway on the path of yoga, returns again and again to human births to enable him to further pursue the yogic path in fits and starts. But to the extent of the practice as per the steps earlier crossed in erstwile births would be intact. Whatever had been gained and enjoyed is a running account of the previous births too. Therefore, who- soever could make all out efforts in as short number of repeated births and deaths as least needed instead prolonging the agonies of ‗adhibhouthika‘- adhyaatmika-and adhidaivika- natures.Hence the all pervasive Bliss of the Supreme Learning of Paaramatma.

Stanzas Twenty Four- and Twenty Five

Yadoshtaadashah syat tyaago bhavati shadvidhah, viparyayaah smritaa hyote mada doshah udaashitaah/ Shreyaamstu shadvidhastyaagastruteeyastatra dushkarah, tena duhkham taranteyva tasmisyakte jitam bhavet/

Sanatsuja then addressed King Dhritarashtra: Taamasika Agjnaana overshadows everything as being bind folded and often end up at stree sambhogaanuraagata. Loka dveshata is the antithesis of abhimaana and vinamrata. Praani peedana be for shareera poshana nimitta. Vaadopavaadaas be the kalahaa kaaranaas and ativaada be the nirardhaka pralaapakaarana.. Himsa Paritaapa be the vyardha chintakaarana.

172

Akshama and sukha duhkha dwandva sahana samardhyatata abhaava are stated as the offshoots of indriya vishaya chapalata and hence himsa karana. Now the concepts of ‗dama‘ and ‗mada‘. The dama dosha is rooted to anritaadi dosha paripurnata. Mada dosha is due to the ashtaadasha dosha kaarana. Anrita- paishuuna-truna- anukulata -abhaava- agjnaaa-pramaada-dweshabhaava with pratyeka praani- durabhimaana-vivaada-sarva praani utpeedana-parivaada-ativaada-paritaapa-akshama-adhruti-asiddhi- paapakarma and himsa; these are highlighted as the damadoshaas.

Further be perception of Tyaaga or giving up is an important concept found in the scriptures. It has two aspects: Giving away something to someone who needs it more. It is known as ‗daana‘ as prescribed as a duty for the householders. Giving up an object feeling that it is not a necessity or even an obstacle to the way of life one has chosen; indeed it is known as an essential qualification for one who aspires after the ashrama of sanyaasa dharma any way. The general definition of tyaaga be as giving up the fruits of all actions of Trigunaas Sattva is described as the fountain of Goodness and happiness in a pure form. Its colour is stated to be white standing for purity, integrity, happiness, contentment, forgiveness and faith. The Rajas Guna is stated to be red in colour and is featured as false pride, deceipt, avarice, hatred and selfishness. The Tamo Guna standing for black colour is stated to feature ignorance, lack of resources, anger, fear and quarrelsomeness. There is no set identity of the Gunas but are intermingled and rapidly changeable. A person who is Good basically might spurt out into anger and pride and change over in the same breath to fear. But surely the resultant impact would be disastrous. In other words Sattvika guna consists in performing one‘s prescribed duties but giving up attachment towards them as also the fruits thereof - Raajasika denotes giving up one‘s prescribed duties because they entail a lot of physical exertion is rājasika- and Taamasika - If the same is done out of delusion or confused understanding, it is Taamasikaa. Bhagadad Gita however, unequivocally declares that works like Yagjna-Daana- Tapasya should not be given up. On the contrary they must be performed as they always have a purifying effect.Yet the utmost significance be accorded by tyaaga

[ Vishleshana on Thyaaga vide 1. relevent excerpts of Bhagavad Gita- Adhyaaya Eighteen on Moksha Sanyaasa Yoga‘ 2. Thyaga -Karma parityaga from Brihadaaranyaka- Isha-Kaivalya-and Mundaka Upanishads

1. Bhagavad Gita‘s Moksha Sanyasa Yoga-Chapter Eighteen

Staanzas 1-40: Arjunauvaacha: Sanyaasasya Mahaabaaho! Tatvamicchaami veditum, tyaagasya cha Hrisheekesha! Prutthakkeshu nishudana/ Shri Bhagavanuvaacha: Kaamyaanaam karmanaa nyaasam sanyaasam kavayo viduh, sarva karma phalatyaagam praahustyaagam vichakshanaah/Tyaajyam doshavadityeke karma poraahurmaneeshanah, yagjnya daana tapah karma na tyaajyamitichaapare/ Nishchayam shrunume tatra tyaage Bharatasatthama, tyaagohi purushavyaaghra trividassampra keertitah/ Yagjna daana tapahkarma na tyaajyam kaaryamevatat, yagjno daanam tapaschaiva paavanaani maneeshinaam/ Yetaanyapi tu karmaani samgam tyaktvaa phalaanicha, kartavyaaneeti me Paartha! Nishchitammtamuttamam/ Niyatasya tu sanyaasah karmamo nopavadyate, mohaattasya parityaagah taamasah parikeertitah/ Duhkhamityeva yatkarma kaayakleshabhayaatyajet, na kritvaa raajasam thyaagam naiva tyaaga phalam labhet/ Kaaryamityeva yatkarma niyatam kriyaterjunah, samgam tyaktvaa phalamchaiva sa tyaaga saatvito matah/ Na dveshta kushalam karma kushale naanushajjate, tyaagee satva samaavishto medaavee cchinna samshayah/ Na hi dehabhritaa shyakyam tyaktum karmaanya sheshatah, yastu karma phala tyaagee na tyaageetyabhidheeyate/ Anishtamishtam

173 mishram cha trividham karmanah phalam bhavati tyaaginaam pr na tu sanyaasinaam kvachitetya/ Vam chaitaani mahabaho karanaani nibodha me, Saankhye kritaante proktaana suddhaye sarva karmanaam/ Adhishthaanam tathaa kartaa karanam cha prithagvidham, vivitaascha prithah cheshtaah daivam chaivaatra panchamam/ Shareeravaangmanobhirya karma praarabhate narah, nyaayyam vaa vipareetam vaa sanchaite tasya hetavah/ Tatraivanati kartaaram aatmaanam kevalam tu yah, pashyatya krita buddhitvaat na sha pashyati durmatih/ Yasya naaham krito bhaavo buddhiryaya na lipyate, hatvaapi sa imaan lokaan na hanti na nibadyate/ Jnaanam jneyam parijgnaataa trividhaa karmachodanaa, karanam karma karteti trividhah karma sangrahah/ Jnaanam karma cha kartaacha tridhiva gunabhedatah, prochyate guna sankhyaane yathaavacchrunu taanyapi/ Sarva bhuteshu yenaikam bhaavamavayameekshat, avibhaktam vibhakteshu tad jnaanam viddhi saatvikam/ Prithaktvena tu yad jnaanam naanaabhavaan prithakvidhaan, vetti sarveshu bhuteshu tad jnaanam viddhi raajasam/ Yatthu kritsnapadekasmin karye saktamahaitukam, atatvaarthapadalpam cha tatthaamasamuhaahritam/ Viyatam sangarahitam araaga dveshatah kritam, aphalaprepsunaa karma yatthasaatvikamuchyate/ Yatthu kaamepsunaa karma saahamkaarena vaa punah, kriyate bahusaayaasam tadraajamudaahritam/ Anubandham khayam himsaam anapeksya cha pourusham, mohaadaarabhyate karma yattattaamasaa muchyate/Mukta sangonahamvaadee dhrytutsaaha samanvitah, siddha siddhyornirvakaarah kartaa saatvika uchyate/ Raagee karma phalaprepsuh lubdho himshaamakoshuchih, harsha shokaanvitah kartaa raajasah parikeertitah/ Ayuktah praakritah stabdhah shatho naishrutikolasah, vishaadee deergha suutree cha kartaa taamasa uchyate/ Buddhherbhedam dhriteschaiva gunatasrividham shrunu prochyamaanam - asheshena prithaktvena Dhanamjaya/ Pravritthim cha nivrittimcha karyekarye bhayaabhaye, bandham mokshamcha yaa vetti buddhissasa Paathah saatvikee/ Yayaa dharmamadharmamcha kaaryam cha - akaryamevacha , ayadhaavatprajaanaati buhddhhissaa Paartha! Raajasee/ Adharmam dharmamitiyaa manyate tamasaavritaa, sarvaarthaan vipareetaamscha buddhissaa Paartha! Taamasee/ Dhrityaa yayaa dharayate nanah praanendriya kriyaah, yogenaapyabhichaarinyaa dhritissaa Paarthah saatvikee/ Yayaa tu dharma kaamaarthaan dhrityaa dhaarayeterjuna, prasangena phalaa kaankdhee dhritissaa Paartha! Raajasee/ Yayaa svapnam bhayam shokam vishaadam madamevacha, na vimunchati durmedhaa dhritissaa Paartha!taamasee/ Sukham tvidaaneem trvidham shunu me Baratashabha, abhyaasaadramate yatra duhkhaantam cha nigacchati’ Yattadagre saatvikam proktam atma buddhi prasaadajam/ Vishayen - driya samyogaat yattadagremritopamam, parinaame vcishamiva tatsukham raagasam smritam/ Yad agrechaanu baddhhe cha sukham mohanamaatmanah, nidraalasya pramaadottham tattaamasa mudaa - ahritam/ Na adasti prithivyaam vaa dvi deveshu vaa punah, satvam prakritijairyuktam adebhisyaa - tribhirgunaih/ Arjuna desires Bhagavan Krishna to re emphasise the concepts of sanyasa-karmanyasa- tyaga or the rejection of karm phala. Bhagavan reemphasizes that rejection of ‗kaamya karma‘ itself is as stated by maha jnaanis is sanyasa. Karma phala tyaga is truthful tyaaga.

Karma is broadly of three kinds: ‗nitya‘ karmas or normal duties or ‗naimittika karmas‘ say towards occcasional exigencies related to births- deaths- shraaddhas- yagjnas- vratas- and the attendant daana- dharmas and thirdly the Kaamya karmas or deeds meant for fulfillmemt of designated objectives say for ‗santaana‘- employment- health- weddings of progeny and so on in the on going life besides the post life wishes for svarga sukha etc.Now, some of the limited persons of maturity and vigjnaana do realise that all the kinds of karmas are subject to limitations, the consequent lapses and even the fallout sins, resort to ‗karma sanyaasa‘ ; yet some others strongly feel that ‗karmaacharana‘ would be inevitable and as such negation of karma would tatamount to escapism and as such endeavor most to perform perfectly as per established regulations within permissiable limitations. But Bhagavan Krishna emphasizes that the three

174 folded formula of yagjna-daana-tapas ought not be discarded or even infringed. These essentials would yield ‗chitta shuddhi‘ or purity of mind and thinking capability to the ‗sadhakas‘. Partha! proper execution of these essential karmas should according to me be executed properly without however ‗phalaapeksha‘ or the resultant fruits and this indeed is the ‗uttaama maarga‘ or the best possible path. ‗Kartavya Sanyaasa‘ tantamounts to pure escapism and is known as ‗taamasika sanyasa‘. The feeling of physical exertion and an aviodable option is known as ‗raajasika sanyaasa‘. Kaaryamityeva yatkarma niyatam kriyaterjunah, samgam tyaktvaa phalamchaiva sa tyaaga saatvito matah/ Arjuna! Vidyukta karma or the prescribed duty with interest but with least selfish desire of return fruit is the ‗saatvika tyaaga‘ or the self less dutiful self sacrifice. A ‗saatvika tyagi‘ is a straight forward , undoubting , ready initiator with excellence and perfection of decisiveness. Such cases of detrermination and grit may be nodoubt far to seek. Such exemplary persons are rare. In the context of ‗Sankhya ‘ following is the explanation: Adhishthaanam tathaa kartaa karanam cha prithagvidham, vivitaascha prithah cheshtaah daivam chaivaatra panchamam/ Adhishthaanam tathaa kartaa karanam cha prithagvidham, vivitaascha prithah cheshtaah daivam chaivaatra panchamam/ To facilitate ‗karmaacharana‘ or to address oneself to be dutiful, five factors are involved: one‘s body-the duty conscious person - the wherewithal of each of the karma-jnaanendriyas - the enabling interaction of Pancha Bhutas and the Panchendriyas - and most essentially the prarabdha karma as per the ‗daiva vidhi‘ or the balance sheet of the person concerned as decided celestially. These are the five folded factors to facilitate action with ‗trikarana shuddhi‘ or of Mano- vaakkaaya-karma shuddhi or Kaayika- Vaachika- Maanasika purity. Recalling Sankhya Siddhanta afore detailed: Sankhya and Yoga practitioners both strongly believe that of ‗nitya -anithaya viveka sutra‘ or the basis of permanancy and of fleeting natures and their target is the same of atma jnaana and their common dharma is ‗sadhana‘ or constant practice. Both jnaana and karmaacharana is like a slap sound of both the hands. Jnaana without Karmaacharana is not possible while ‗acharana and sadhana‘ or application and practice are of similar in nature. Partha! be it realised that those of‘ nishkaama karma yogaanushtaana‘ or practitioners of desireless deeds of yoga are denied of ‗karma sanyasaadhikarana‘ or the resultant fruits of rejection of karma practice. Basically, karma yoga phala is a quick step forward to Para Brahma Sthiti. Indeed the Supreme Paramatma cannot be held responsible for the action- reaction syndrome of an individual alone squarely and totally. Whoso ever is devoid of kattrutva- bhoktrutva or of activity and of result orientation as as good as dead in the public view but that person is definable as he is of outstanding stature far above the normal level. Jnaanam jneyam parijgnaataa trividhaa karma choda - naa, karanam karma karteti trividhah karma sangrahah/ For ‗karmaacharana‘ the basic mental orienta - tion is the prerequisite three foldedness conceptually of Jnaana- Jneya- Jnaata or the knowledge or awareness- the target of that awareness and most significantly the person who has to possess that awareness. In other words the three physical features are of Karta- Karma- Karana / Kriya. This is ‗kaaraa - charana‘ all about.

As per Sankhya Shaastra, the revelation of Prakriti Guna is explained by the awareness of jnaana- karma- karta; now these types of awareness is further explained by the three ‗Gunas‘ or Instincts of Satvika- Raajasika-Taamasikas. The respective traits prevalent among all the Beings in ‗srishti‘ are ‗satvikata‘ which is pure consciousness of the Antaratma or the Supreme Self far beyond the Mind and Panchendriyas of any Being of Body; that psyche is of true ‗Objectivity‘. This is Saatvika Jnaana. Be it realised that the awareness of various being have varied traits is Raajasika or of that feeling of subjectivity or of ‗me and yours‘; this generates ‗ahamkaara‘ or selfish ego of differental partiality. That one‘s own body, its traits and instincts are varied totally compared to others with a totally tarnished

175 selfishness subjected to bodily desire and the psyche of partaility, anger, envy and narrow outlook is what Tamasika Jnaana all about.

In terms of Phalaapeksha or the return fruits, the Satvikata denotes total denial, Rajasakata works more and more of returns and labors on and on with ego while Tamasika phalapeksha targets of success by even harming others , little realising one‘s own limited capability. Thus that outstanding human as saturated with moral responsibility alone and performs any task with total commitment and enthusiasm irrespective of success or failure as a duty but with no anticipated intention of prizes or praises is a genuine Satvika. Bur that person who is possessed of ambition, being conversant with the pros and cons of the task to take to and calculating the risks and conveniences involved and thus being aware of the consequences is the Rajasaka. But the arrogant, self opined, cheatful person, ready to harm the opponents openly and unreasonably is the patently vicious and cruel Tamasika. Dhananjaya! I shall now explain the Guna Buddhi and the consequent mindset of the human beings. Partha! Satvika Buddhi is replete with dharma - kartaakarya vichakshana or the feeling of what is to be performed or not, bhaya nirbhaya or the fear of sinfulness and the fearlessness of performing deeds of virtue and justice. Rajasa Buddhi is the ability of distinguishing dharmaadharma-kartavyaakartavya- yadhaardha or midhya viz. virtue and vice, duty or mischief, and actuality or mirage. Taamasa Buddhi is stuffed up with ignorance, darkness, inability to sift virtue or vice. Partha! Mano sthairya or of Mental Fortitude is os threed types. ‗Satvika Sthairya‘ is inclusive of balancing Yoga and Conrol of Mind along with inherent physical featues viz. of sense organs and praana the vital energy. Arjuna! ‗Raajasika Sthairya‘ entails the fortitude of dutifulness of observing ‗dharmaardhakaama moksha‘ and the expectation of ‗phalaakaanksha‘ or the resultant fruit of the effort. On the othert hand ‗Taamasika Sthairya‘ is what is still expected even despite of any effort , sleepish laziness, fear, worry and discontentmentt.

Thus Thyaaga denotes Trividha Sukhaas or three States of Happiness. The best one is difficult to accomplish but possible after constant practice and steadfastness but when finally realised it leads to ‗ambrosia like‘ fullfillment as that is termed of Saatvika Guna. The Pleasures as what one sees, smells, feels, hears or eases physically and are felt mentally as also the pains felt and encoun -tered are the traits of the Raajasika Guna. The feelings of sleepiness, tiresomeness, boredom, lethargy are the indulgences of ‗Tamasika Guna Sukha‘.Indeed there is none at all in Bhuloka, Swaragaadi Upper Lokas, and least of all the Underworld of Sapta Paataalaas who is free from the Prakriti Gunas as detailed.]

2. Thyaga -Karma parityaga from Brihadaaranyaka- Isha-Kaivalya-and Mundaka Upanishads

Brihadaaranyaka : Tapas-Dama-Shama-Daana-Dharma to attain Liberation

V.i.1-5: Tapa iti tapo naanashanaaparam yadvi param tapastad dhurdhusham tad dhuraadhasha tasmaad tapasi ramante/ Dama iti niyatam Brahmachaarinastatasmaad dame ramanti/ Shama itaranye Munas- tasmaadcchameramante/ Shama ityaranye muna yastasmaacchame ramante/ Daanamiti sarvaani bhutaani prashasanti daanaannaati dushkaram tasmaat daane ramante/ Dharmam iti Dharmena sarvamidam parigriheetam, Dharmaannaatidushcharam tasmaaddharme ramanti/

Several persons of virtue that ‗tapas‘or austerity is a sure gateway to liberation and thus follow the principle of austerity and be fully contented with It. But some others religiously follow the path of ‗dama‘ or detachment from the lure of Panchendriyas and the pleasures of the sensory organs and

176 pursue that principle of total withdrayal vigourously while revel in the promise of liberation. Yet others like hermits practising ‗shama‘ or calmsess and peace of mind in the surroundings of forests and delight themselves in the prized aspiration of ‗nirvana‘. A sizeable chunk of persons of virtue seek to the precept of ‗daana‘ of food, money, housing, kanyas, nava dhaanyas, ghee, and also several valuables made of gold and precious stones- to select and well deserved men of letters; such ‗daana kartas‘ no doubt aspire for Ultimate Paramananda! Strict followers of ‗Dharma‘ or overall Life of Virtue as per Scriptural Duties or what all is prescribed in Veda-Vedaanga-Puranopanishads to the greatest possible are happy, contented and aim at the post life path of ‗deva yaana‘ or the celestial path to finally accomplish Brahmatva and further to Bliss!

Brihadaaranyaka Upanishad is quoted in this connection:

V.ii.1) Trayaah Prajaapatyaah Prajapatau Pitari Brahmacharyam ushuh:- Devaa manushyaa asuraah; ushitvaa Brahmacharyam Devaa ueechuh, braveetu no bhavaan iti; tebhyo haitad aksharam uvaacha; da iti; vyaajaasishtaa iti, vyajnaasisshma iti hochuh, vyajnaasishmeti hochuh, daamyateti na aatteti Om iti hovaacha vyajnaasishteti/

( Now there is a three kinds of disciplines of Self control possible and necessary prescriptions were given by Prajapati / Viraja to three classes of his progeny viz. Devas, Manushyas and Asuras. After completing their ‗Brahmacharya‘ or Student Life, one after another class. First the Devas requested Prajapati for instructions as which discipline be pursued by them! Prajapati replied in a single letter word viz. Da! and asked the Deva Vidyarthis or Student- Probationers whether they have understood! They nodded their heads and repeated the ‗Upadesha‘ or the Sermon as Damayata / Control or Self Control) V.ii. 2) Atha hainam Manushyaa uucha: braveetu no bhavaan iti; tebhyo haitad evaaksharam uvaacha; da iti; vyaajnaa sisthataa iti, vaajnaasishma iti hochuh, dattaa iti na aattheti; Om itihovaacha vyagjnaasishteti/ (The Brahmacharis / Vidyardhis of Manushyas or human beings then approached Prajapati who again gave the single word instruction of Da and queried them whether they had correctly understood the instruction; they too nodded their heads and replied that theTeaching commanded by Prajapati as Daana / Charity!)

V.ii.3) Atha hainam Asuraa uuchuh, braveetu no bhavaan iti; tebhyo haitad evaaksharam uvaacha; da iti, vyagjnaa shishtaa iti; tebhyo haitad evaaksharam uvaacha;da iti, vyajnaa shishtaa iti, vyagjnaasishmaa iti hocuh, dayaadhvam iti na aattheti, Om iti hovaacha vyaajnaashishteti;tadetad evaisha Daivi vaag anuvaadati stanayitnuh; da, da, da, iti/ damyata, dutta, dayaadhvam iti/ Tad etat trayamshikshet DAMAM DAANAM DAMAYAM iti/

( Finally, the Asura probationers requested Prajapati to instruct them before they would assume the profession of Asuratwa and once again Prajapati gave the same single expression Da, but he was not sure whether the Asuras being fat minded they had readily understood the import of the word, and there were thunderous reveberations saying Control, Charity and Daya/ Compassion!

Isha Upanishad‘s very opening stanza states:

Om/ Ishaavaasyamodam sarvam yatkincha jagatyaam jagat, tena tyaktena bhunjeethaa maa gridhah kasyasviddhanam/

177 or Detachment and Deliberation are the rudiments of Reliasing theSupreme. The further stanzas teach the following: Righteous action irrespective of fruits begets further longevity to keep pursuing the path of enlightenment; Involvement of evil actions caused by panchendriyas like vision, hearing, touch, breathing, generation accentuated by mind blinds the Essentail Truth and the pace of recovery would be too slow even nil; Unity of Self and the Supreme is evident and harnessing body parts and senses is of paramountcy to reiterate that essential Truth; both the Inner Self and the Supreme are stable yet on the move, nearby yet distantly unrealised, right within but without calling for intense introspection; the Self has no hatred for others since the action-reaction syndrome does not affect it in the least and those Yogis when realise this Reality wonder where there is hatred and what is the love; As there is ‗tadaadmya‘ or absolute Identity, the Self and Supreme ought to be the same, irrespective of the play of senses and thoughts that the body carries; the Supreme is all pervading, unborn, bodyless yet allots clear instructions to follow by all entities; Pursuit of the path of Vidya and Avidya ie Knowledge against blind Ignorance needs to be distinguished since the latter enter the portals like rites, rituals and Sacrifices or get stuck to karma kaanda alone but Vidya is the higher plane of Learning ; Fruits of Vidya on the ascent path by wisdom, meditation and Karma or Work defined and duly blended;Knowledge and Ignorance both cross life and death but the former gets bliss while the latter gives rebirth; Prakriti or Maya and Purusha are manifest/ unmanifest but what is really worthy of worship be distinguished clearly; maya creates, preserves, destroys and recreates but the Driving Force is the Supreme; worship to Maya and Hiranyagarbha differs -one by ‗Karma‘ another by ‗dharmaacharana‘ and detachment; Truth and Immortality are concealed under the thick blanket of ignorance, may Surya open the Solar Orbit and let the golden vessel unveil Brahman or in other words worship to Solar Orbit reveals a golden disc and a Face within as Brahman ; solar Orbit discloses the Truth that Brahman is Surya Himself as it represents vision, the signs of death as also Bhur-Bhuvah-Swaha; Eternal Truth as divulged by worshipers is the Golden Disc or the Solar Orb and that the Supreme is Vayu the Vital Force; Vidya or Avidya, Deed or Misdeed, but the Ultimate Reality is Death and Agni. Thus Karmacharana be utilised to conquer ‗mrityu‘and and utilise atma jnaana to accomplish ‗Amritatva‘: Avidyayaa mrityumteertvaa, vidyaya amritamasnute//

Kaivalya Upanishad

Emphasises the fundamental necessity of overcoming the strong hold and clucthes of the Make Belief of Maya and Prakriti or Agjnaana or Ignorance and gradually ascend the steps of Arishad Vargas of Kaama- Krodha- Lobha-Moha- Mada- Matsaras and opening the successive screens of Intospection and opening the petals of the Hridaya Kamala. This is enabled by Yoga- dhyaana- Mrityunjaya Japa- Samsaara bandhana vimukti- vigjnaana- experience of Jaagrat-Swapna-Sushupta tri -avasthaas; overcoming the impact of Maya at each of the respective stages of normal life span- gradual resistance of the Pancha Karmendiyas and Pancha Jnaanendriyaas respectively of skin, eyes, ears, nose, and releases aside from sparsha,darshana, shrotra, shvaasa/ aagrhaana, and visarjana or the senses of touch- vision-hearing and speech- breathing and smelling and the relieving-- all motivated by mind and activised with praana the vital energy.

This apart, the roots established of the Pancheindriyas of the mortal bodies too get snapped with the mortal turning immortal. Yet, the Self re-enters in successive bodies yet again and again in the eternal Kaala maana the Time Cycle, repeatedly as a piece of grass, or an insect, a bird, a jalachara, an animal or the human being in thi charaachara jagat or the mobile or immobile. The process of rebirth is

178 fundamentally based on the Karma or the good or bad impact of the preceeding actions of the previous birth- death-rebirth series as what is called the ‗sanchita‘ or of the carry- forward pluses and minuses and of ‗prarabdha‘ or the on going life! As the Universe and its Charaachara Jagat, especially the human beings seek to happiness in their own ways and means; they pass through gradations of happines and contentment. These levels of flows vary in the three states of one‘s own consciousness while being awaken or dreams or dreamlessness of sub consciousness. Even birds, animals or fish might perhaps go into trances of such a stage of senselessness! These stages might be of drops to flows of streams- rivers and so on but finally submerge into oceans and the individual selves most ultimately onto Pure Consciousness and thus to Parama Shiva the Eternal! Thus the Singular Paramatma is the Ultimate from whom the Universe containing one and all from grass pieces to Devas-Trimurtis and their in born abilities is manifested or de-manifested as the Supreme with his better hallf

Kathopanishad vide II.iii.1 -5 is quoted:

Absolute Truth is the Unmisakable Unity of Supreme Self and the Self within, despite the mortal body and its influences; after death too the darkness of ignorance persists till the Realisation of their Unity!

II. iii.1) Urthva mulovaakshaakha eshoshvattah sanaatanah, tadeva shukram tad brahma, tad evaamritam uchyate, Tasmin lokaah shritaah sarve tadu naateti kaschana, etad vai tat/

(Now, the cause and effect manifestation is discussed since the gigantic peepul tree with its root emerging of Brahman the immortal and the worlds emerging therefrom. The sprawling tree is replete with innumerable extensions of features ranging from Pancha Bhutas of the Five Elements, Devas, Dishas, and Virtues on one side even along with defending energies of the Universe as relieving points and on the other hand a huge multitude of evils, births and deaths, old age, sorrows , diseases, struggles, besides material attractions all over! Yet Brahman puts the lid on the totality of situations, alike on the pluses and minuses, yet with the defined boundaries and the ground regulations well in place! Indeed That is That!)

II.iii.2-3) Yadidam kim cha jagat sarvam praana ejati nihsritam, Mahadbhayam vajramudyatam, ya etadviramritaaste bhavanti// Bhayaadasyaagnistapati bhayaattapati Suryah, Bhayaadinrascha Vaayuscha Mrityurdhaavati panchamah/

(It is due to the over all control of the Universe by Brahman that the latter is existent, emergent and ever active; He is an awe inspiring phenomenon of the nature of a ‗vajramudyatam‘ or an upraised thunderbolt. Those who knows of this reality are appreciated and blessed. It is a truism that owing to Brahman‘s dread that Fire burns, Sun shines, Indra, Air and Agni as also Dharma Raja or Death assume ther reponsibilities to the letter and spirit of His command!)

II.iii.4-5) Iha ched ashakad boddhum praak shareerasya visrasah, tatah sargeshu lokeshu shareeratvaayakalpate// Yathaadarshe tathaatmani yathaa svapne tathaa pitroloke, yathaapsu pareeva dadrishe tadhaa gandhava loke chaayaa tapayor iva brahmaloke/

(Having thus referred to the command of the Universe by Brahma, there is no escape from the inevitable cause and effect syndrome and whatever deeds are performed are wholly accountable before the body falls off and retributions and rewards are to follow inevitably. Hence efforts ought to be made for the realisation of the Self before the tenure of the body, considering the urgency of the temporary existence more so human life being the best opportunity and who knows whether this boon might recur or worsen!

179

Presuming that the intellectual level and the purity of mind of the body encasing the Self is fair and further considering that the degree of transparency or haziness of the mirror of the Self looking into, the person concerned could, as in the state of a dream, vision the images of pitru loka, loka, and even Brahma Loka in the Self‘s mirror!

Stanzas Twenty Six and Seventy Seven

Arhate yaachamaanaaya putraan vittam dadaati yat,ishtaapurtam dwiteeyam syaannityam vairaajgya yogatah/ Kaamasyaagascha rajendra sa triteeya iti smritah, apramaadee bhavedettaihi sa chaapya dushtaguno matah/

Once the dushtagunaas be destroyed away as then asatyaadi guna gunadoshaas be smashed off and likewise and eventually mada matsaryaa gunaas be too. All the same might mada gunaas be detailed! They be noted as the antithesis of Satya-Apaishuna-Atrishna-Anukuulata- Jnaana-Arati-dwesha abhhimaana raahitya- reupudiation of praani himsa- aparitaapa-kshama-dhruti- and siddhi.

Now, tyaaga as a conception be stated as os six folded and the third level uppermost model be the most difficult to achieve since that of triteeya nivritti kaaranaas of jagriti-swapna-and sushupti ; the state of ‗Sushupti‘ is of dense and deep sleep as differentiated from mere slumber in a state that is neither normal nor of dreams, desires, fears, feelings. This is the fulfledged state of ‗praajna‘ being the third sphere of the Self when awareness is overpowered and unable to differentiate things, happenings and ‗realities‘. In this dreamless sleep, the person concerned becomes undivided as of a Prajnaana ghana or of an undifferentiated mass of over all consciousess and as -ekeebhutah -since he is the specific host of duality as of the states of waking, dream, and other states of mental vibrations.

Now the tyaaga varnana as follows: ‗Dhanadaana‘ indeed be the foremost and that be the prime category of tyaaga guna. Ishtapoorti karmaacharana by maanavaas to co Beings be the dwiteeya tyaaga marga. Kaamana tyaaga be of the third kind as of vishuddha satva virakti kaarana as of the -‗ satya nyaasa kaarana.Real tyaga is adoption of righteousness and abandonment/detachment from unrighteousness. The right karma nodoubt is unavoidable. One must have the right spirit of tyaga. One type of tyaga is Tamasmika Tyaga as the renunciation of obligatory actions/duties is not proper. The abandonment of the same from delusion is declared to be Taamasika any way.The RajasikaTyaga is he who, because of fear of bodily trouble , abandons action because it is painful, thus performing a Rajaika or of passionate type of abandonment; thus obtains not the fruit of abandonment. Performance of one‘s obligatory duties is itself the most glorious of all forms of Tyaga.Real abandonment should always lead us to live a fuller , richer, joyful and quality life. Every real Tyaga will give us a nobler and holy status of fulfilment. The Satvika or pure abandonment is whatever obligatory action is done, because it ought to be done, abandoning attachment and also fruit. It is most decent life lived. It is Satvika type of relinquishment/detachment. The tyaga of the good or real tyaga means doing actions with the correct mental attitude. ‗How‘ is more important than ‗What‘ of Tyaga. The field of action is very important. Bhagavad Gita‘s concept of Tyaga is not abandonment of actions, but abandonment of such things within the subjective personality that block the free flow of one‘s own possibilities. Tyaga makes an active man a more potential worker in the world. Acting in the world outside, renouncing both the ego and the egocentric desires , an individual comes to exhaust his vasanas and grows in his inward purity. A pure man , purified through saatvic tyaga gains the highest spirtual experience. Such a person attains higher

180 and elevated level of living. He reaches higher level of awareness, consciousness and understanding. In conclusion the right karma is not to be abandoned.

Stanza Twenty Eight

Satyam dhyanam samaadhaanam chodyam vairaagyamevacha, asteyo brahmacharyam cha tathaa sangraham evacha/

Satyam: Truth alone is paramount! Truthfulness is bliss. Having accomplished Truthfulness none would ever slip down. Persons who attain it are named as ‗Sat‘ or persons who reach the pinnacle and they indeed are of Satyam or Truthfulness! The Self is achievable through the understanding as to what is truth and untruth as also tapsya or austerity with control of mind and senses, as indeed the best form of such tapasya is the control of mind and senses; it is out of this ‗samyak jnaana‘ or the knowledge in surfeit as backed by tapsya is the gateway to Enlightnenment; some of the essential inputs are ‗ brahma charya‘ or abstinence, straightforwardness, non pretentiousness, and falsehood, a clean and blemishless inner conscience leading to ‗Atmajyoti‘ or Self Illumination. That indeed is the Path of ‗Parama Nidhaana‘ which truly indeed is hiranmaya or the golden hued! The Unique Motto that Bharata Desha had rightly adopted is ‗Satyameva Jayate‘ or Truth triumphs and never the Untruth. It is by the path of Truth that Devas tread and thus is called Devayana. It is again that very path that Rishis and Seekers of the Eternal Truth ascend by to finally achieve its heights. Brahman is attainable only through the disciplines of Truthfulness and similar traits: It is ‗Divya‘ Self-Resplendent; ‗Achintya Rupam‘ or of Unimaginable Form; Sukshmantaram or Subtle like ‗Antariksha‘; Vibhaati or of such illumination of Surya Chandraadis; ‗sudure‘ or extremely distant to the ignorant since the wise are awareness as deep within quite nearby; and ‗guhaayam‘ or is deep in the cavity of everybody‘s Self, but imperceptible to the blind and ignorant. Indeed it is incomprehensible by the sensory organs and faculties of vision, speech, and so on except through the minds‘eye that too by intense ‗dhyana‘ fully backed by ‗Karma‘ and ‗Dharma‘; It is reachable by ‗jnaana prasaadena vishuddha sattva and jnaanamaya‘ or only through the favouable medium of knowledge and purity of thought and deed. The subtle Self is withn the heart where the Life Energy Praana enters the body of five forms of ‗praanaapaanodaana vyaana samaanas‘ into the subtle Self hidden by the sensory organs but attainable clearly by the vision within.‗Satyam‘ or the Truthfulness alone triumphs as the key factor as by virtue of ‗Satyam‘ alone as Vayu Deva blows wind, Bhaskara shines on the sky , speech and all other faculties of panchendriyas of Beings are manifested and indeed the essence of Truth alone would be the basic principle leading to Moksha. ‗Tapas‘ and penance again is an aid to the hard way of attainment which Maharshis practised to attain Bliss.Dama or forbearance and extreme self control which often Asuras too practised for a numberless years to seek fulfillment even of violent and vitueless desires or which Sages seek for Eternal Joy. ‗Shama‘ or of extreme disposition of calmness of body and extreme control of the ever changing mind and psyche, verging on ‗Ananda‘ and tranquility. ‗Daana-dakshina‘ at Sacrificial contexts and the spirit of philanthropy in general springing from the heart to the unfortunate sections of the Society‘s have-nots is too an aid to reach the gateway of fulfillment leading gradually the path of Permanent Joy!

Saadhaka purushaas be avoiding pramaada kaarana gunaas. Yachakaas for ‗supaatra suyogya nimitta vitta daana tyaaga‘ be ready to give away and that thereby involving the sarva prathama shtaana. The dwiteeya sthaana tyaaga would involve the ‗ishta poorta ishti karma even involving the tryaga of devataa nimittha sambandha yagjnya kaaryaas even. Vairaagya virakta bhaava yukta dhana sampatti tyaaga

181 involving ‗sat-nyaas‘. Bhikshaatana, Japa, Snaana, Dhyana, Shuddhi and Devarchana are the six major duties by Manu Smriti nirnaya.. But Shayaa nidra, Shuddha vastraas, Stree related matters, storing of materials, sleep during the day time and travel by vehicles are the causes of a Sanyasi‘s downfall. Also, Vridha Sambhashana, Parta lobha, Sanchayana, Sishya Sangrahana and Havya-Kavya Bhojana are forbidden. Yatis are to retain wooden or earthen vessels only; they should always observe Tirtha Nivasa, Deergha kaala Upavasaas and engage themselves in the studies of Vedarttha Granthas . As regards Sanyasa Dharmas: Yama Deva defines Sanyasa: Either due to the problems created by progeny or due to the deeds done by the Self, the discontentment experienced by a person burns off like burnt rice husk to gold Dakshan Prajapati affirms: On account of Sanyasa of a person in a vamsha, Pitru Devatas of thirty generations before and another thirty generations ahead would be saved from narakas! Samvarta Grandha classifies four types of Sanyasa viz. Kuteecha, Bahudaka, Hamsa and Paramahamsa. Bodhayana explains that Kuteecha after taking to Sanyasa retains shikha-yagnopaveeta and tridanda while practising Sahasra Gayatri would take food from relatives and friends. He should be absorbed in Japa- Dhyana- Pathana and concentrate on Paramatma always.Bahudaka after assuming sanyasa should severe family connections, take to bhiksha from seven houses and abstain from evening meal. Hamsa might retain yagnopaveeta, danda for self defence, and minimum cloth and spend most of the time in loneliness and meditation as food is non-significant. Yagnyavalkya describes: To a bhikshu, there are four objectives of existence viz. Dhyana, Shoucha, and Loneliness; there is no other fifth feaure except meditation to Paramatma Kanva Muni instructs: A Sanyasi should be on contant move, spending one nigh in a village or five nights in a town, but during the rainy season, he should chaatur maasya. Vyasa Maharshi states: Duly purified in body, mind and thought, a dvija having turned into a sanyasi should be like a burning wood covered with ash and finally absorb himself into Brahma Jyoti!

Thus the tyaaga prayojana siddhhi.Those purushaas who could imbibe the pratipaadita Satya-Dhyana- Saturka- Vairaagya- Asteya-Brahmacharya and Asangraha Ashta Guna Pravriddhi yuktaas indeed.

As per yadaardha bhashana, the truth should be that the person who could muster the chitta vritti sthirata yukta dhyaana be the essence. Pranava maanasika japa be indeed the outcome of adviteeyata of the Self and the Super Self and be the resultant feeling of ‗ Who am I‘- ‗ Who be the Else‘- And ‗ For which Purpose am I be existing! This type of Atma Tatva be indeed the paapa vinaashana kaarana. This be what one could lead to stree sambhandhi smarana- that charcha- that kreeda- that vision- that gopaneeyata and varta- that sankalpa vichaara- that yatnaapurvaka maanaika chanchalata be all about. Ashtavidha Maithuna : Referring to the tendencies of contacts with men in general and those males other than husbands in particular, Paraashara Smriti lists out Ashta Vidha Maithuna viz.Smarana or thoughts, keertana or praising, keli or being playful, prekshana or passing looks with desire at the opposite party, Guhya bhashana or whispers, Sankalpa or a kind of resolve, Athyavasaaya or trials for contact from a distance, Kriya nirvritti or intense desire, Vaak prerepana or inciting with small conversation, Udreka or infatuation, steady vision, rahasya sambhashana or secret conversation, Ubhaya prerepana or mutual physical contact, Resolve or the decision to mate and finally the copulation. These misdemeanors too would qualify for atonements! All the same, Complementary Invitability of Man and Woman be inevitable for the invigoration and boost assumes the never terminating cyclical process in the Universe viz. Srishti-Sthiti- Samhara or the Creation-Preservation- and Annihilation of the Universe. Parameshwara is of ‗sthaanu swarupa‘ devoid of movement or activity but once complemented by Shakti

182 gets energised to invincibility and supremacy as manifested in the distinct Tri Murti Swarupas of Brahma- Hari-Haras. Thus indeed is the ‗avinaabhava sambandha‘ of Man and Woman!

Stanzas Twenty Nine and Thirty

Evam doshaa damasyosthaataan doshaan parivarjayet, doshatyagepramaadah syaat sa chapyashtha guno matah/ Syaatmaa bhava Rajenda satye lokaah pratishthitaah, taamstu satyamukhaanaahuh satye hyamritamaahitam/

Sarva doshaas of the manushyaas be totally eradicated by virtue of satya dhyaana paripakvata. Sarva durgunaas be uprooted by ashtaadasha prakaara damatva. The dama shakti able to totally exterminated by offsetting by a) seven types of Sattva viz. Brahma Sattva, Mahendra Sattva, Varuna Sattva, Kubera Sattva, Gandharva Sattva, Yama Sattva and Rishi Sattva-b) six types of Rajas Sattva as of Asura Sattva, Rakshasa Sattva, Paisaca Sattva, Sarpa Sattva, Praita Sattva and Saguna Sattva c) three types of Tamas Sattva are Pasava Sattva, Matsya Sattva and Vanaspatya Sattva. Saatvika, Rajo Guna and Tamo Guna; the belief is that Brahma creates, Vishnu sustains and Shiva terminates; in other words the Tri Murtis perform Srishti-Sthiti-Samhara. Sattva is described as the fountain of Goodness and happiness in a pure form. Its colour is stated to be white standing for purity, integrity, happiness, contentment, forgiveness and faith. The Rajas Guna is stated to be red in colour and is featured as false pride, deceipt, avarice, hatred and selfishness. The Tamo Guna standing for black colour is stated to feature ignorance, lack of resources, anger, fear and quarrelsomeness. There is no set identity of the Gunas but are intermingled and rapidly changeable. A person who is Good basically might spurt out into anger and pride and change over in the same breath to fear. But surely the resultant impact would be disastrous. An unfullfilled desire would lead to anger. Anger leads to obsession. Obsession leads to failure of memory and focussed thinking and lack of memory leads to mental balance! Vishnu, Brahma and Siva are stated to represent Satvic, Rajasic and Tamasic Gunas respectively but the description is not fully represented in their cases; there is no water-tight segregation possible in their cases as in the case of human beings too. The illustration is of a lamp, but the wick, the oil and the flame together provide light. The three materials denoted the Rajas, Satvik and Tamas Gunas, just as each or any living being could-and normally would- synthesise the Gunas. There are two basic laws of the Gunas that are crucial in understanding their workings. The first nature of the trigunaas be by the law of inter change‘ as of dynamic inter-action. All three forces remain intertwined, affecting each other in various ways. Rajas and Tamas exist in the field of Sattva, Tamas and Sattva are found in the field of Rajas, and Sattva and Rajas move in the field of Tamas. The essence of the three qualities is their interplay. Rarely is seen pure Tamas, pure Rajas or pure Sattva. There must ever be readiness for the Gunas to change. The second law of the Gunas is ‗the law of continuity‘. The Gunas tend to hold their particular natures for a certain period once they come into dominance. Substances stabilize on the level of one of the three Gunas. While it is initially is difficult for Tamas to become Rajas, or for Rajas to become Sattva, once they do so they will continue in that same quality. Thus there are two basic laws of the Gunas that are crucial in understanding their workings. The first law of the Gunas is ‗the law of alternation‘. The three Gunas are ever in dynamic inter-action. All three forces remain intertwined, affecting each other in various ways. Rajas and Tamas exist in the field of Sattva, Tamas and Sattva are found in the field of Rajas, and Sattva and Rajas move in the field of Tamas. The essence of the three qualities is their interplay. Rarely is seen pure Tamas, pure Rajas or

183 pure Sattva. There must ever be readiness for the Gunas to change. The second law of the Gunas is ‗the law of continuity‘.

Having explained thus - Sanatsujata addresed King Dhritarashta thus: Rajendra! Be determined to always seek to anchor to Satya dharmaacharana only.Samasta lokaas be of the requirement of Satya Dharma aadhaara bhutaas indeed. Samasta lokaas be of sada satya shtitaas and pratishthitaas. ‗Satyo rakshati rakshitah‘ and ‗dharmo ralshati rakshitah‘ as well. As on the case of Dharma, Satya be too the sarva brahmaanda be abounding ever and ever!

Stanzas Thirty one and Two

Nivrittenaiva doshena tapovratamihaac haret, etad dhaatraa kritam vricham satyameva sataam vratam/ Doshairetairvimuktam tu gunairetaih samanvitaam, etatsamridvamatyartham tapo bhavati kevalam/

While recalling Stanza XV of this Chapter Two aboubt of krodhadis viz. Manasika Tapaas as related to Kama, Krodha, Bhaya, Dwesha, lobha, Moha, Vishada, Shoka, Asuya, Apamana, Irshya, Matsara etc. Parameshvara krita Satya Shaki in the form of the concept of Satya-Dhyana- Saturka- Vairaagya- Asteya- Brahmacharya and Asangraha Ashta Guna Pravriddhi yuktaas indeed as ‗Satyo Rakshati Satya Rakshitah‘

Satya mukha-satya pradhaana-satyaadhipatya by itself is stated as amrita mokasha prasthaapita. The phrase ‗Satyameva‘ also signifies the idioms ‗Sat‘ and ‗Tyat‘, viz. ‗Murtha‘ or Gross and ‗Amurtha‘ or Subtle; the gross body being ‗Pancha bhutaatmika‘ or of Five Elements. Satya Brahman also made the worlds for Himself and is unconquerable by enemies like the ‗Arishad vargas‘viz. Kaama-Krodha-Lobha- Moha- Mada-Matsaras as He is far beyond such complexities. Indeed Satya Brahman conquers all the worlds, he is the very first born, and all pervading! Among the various body attachments of the Individual Self with distinct features, back-up Devatwas, functional specialisations and so on, Mind happens to be the outstanding body asset. The Mind is considered as the interiormost chamber of the heart and is likened to the inner grain of say rice or barley. Mind reveals every thing and in fact the Individual Self is identified with it and its brightness. It is considered by Yogins as the prime commander of the various other body parts. Mental stamina and stability are the cause and effect alike of meditation to the Supreme; indeed mind is Brahman and identical since ‗ one becomes precisely as one meditates upon the Almighty‘! How do the worlds of Devils get involved by blinding human beings in deep darkness! Indeed this is due to the ignorance caused by the severe play of body adjuncts of Pancha Karmendriyas of eyes, ears, skin, nose, and reproductive organs and the Pancha Jnaanendriyas viz. vision, hearing, touch, breathing and generation acts- all guided by the ‗Manas‘ or Mind! These demonic and wicked influences tend to the hide the Reality of the Self and till such time the Panchendriyas are present in the body or till its termination! The nature of the Self is such that its consciousness is literally imprisoned from the sway of the Maya or hallucination or false sense of perception of the True Reality. Death and the pursuant trans -migration of the Self provide another opportunity for the enlightnement but alas, the influence of the Panchendriyas might in all probability would continue in the subsequent birth too! This being so, one would like to define what all this Self about any way! The experience of this ‗Antaratma‘ or the Self and its self declared superiority asserts that it is free from decay, disease and death! Unity of the Self and the Supreme is evident to body organs and senses in respect of the Self and the Universal Elements in reference to the Truth. This Individual Self which is common in all the Beings in Creation is equally

184 poised and placid within all and has no emotional impulse of hatred or liking since it is the same entity. Being conditioned by the same ‗Panchendriyas‘ in the respective bodies, the mind of the various beings would naturaly exhibit dissimilar actions and reactions as reflected by the cause and reaction syndrome yet the Self as such is totally immune from the same even while it remains as a mute evidence. Basically however the Self Consciousness is pure, untained, and transparent! Those Yogis and Siddhas realise their Antaratma as countless manifestations of the Singular ‗Thou‘ with ‗Samyak Drishti‘ or Common Vision called Atma Drishti or Inward Vision! Such yogis who discover me in them as elsewhere are near to THAT as THIS.As there is ‗tadaadmya‘ or absolute Identity, the Self and the Supreme ought to be the same, irrespective of the play of senses and thoughts that the body carries!

Stanzas Thirty Three and Thirty Four

Yamaam prucchhasi Rajendra sankshepaat tad vrapmi te, yetat paapaharam shuddhham janma mrityu jaraapaham/ Indriyehyasvka panchabhyo manasashchiva Bharata, ateetaanaagatebhyascha mukthashchet sa sukheebhavet/

Sanatsujaata then explained to King Dhritaraashtra further: You had vide staanza 14 earlier as to how a human being be able to transform the ‗kalmasha yukta kaaryaachana‘ be able to reverse the process of tranformation to nishlalmasha karya siddhi! Would that process be enabled by the concentrated tapasya as a result of vidya and the consequent of indriya nigrahatva and of such shubha kaaryaacharana.! ‗

Now, let this be clarified further: those maushyaas who would be the ‗sarva shubha lakshna yuktas‘ be ready to undertake all out endeavors with nishkaama buddhi be seeking to energize the ‗ sarva vidha prayatnaas‘ for ‗sarvaakaanksha vishayaateeta shunya manstatva ‗and be of‘ paapaarahita sadkaaryaacharana yuktaas‘. Raja!Those aspirants for jnaana praapti -and jigjnaana hridyas should seek to know what all one ought to know! Jnaana preeti hridayas be aware of the pancha vishaya sahita panchendriyaa-manas and bhuta bhavishya hridayaa spandanaas. The maanava shareera with the organs of action viz. tongue, hands, feet, arms and genitals and their objects of speech, catching, walking,and of joy have arisen from earth etc., respectively. Mind, Intellect, Egoism and Self-conscious mind are the four inner senses. Their scopes are volition and doubt, determination, affection, decision. The mind is at the tip of the neck, intellect at the face, egoism at the heart, self-conscious mind at the navel. Bone, skin, nerves, hair, flesh are parts of earth; urine, phlegm, blood, semen are of water; hunger, thirst, laziness, delusion and sex of fire; circulation, bursting, movement of the eye etc., of air; lust, anger, greed, delusion and fear are of ether. How, indeed be the jnaana prapti ! And hence the inevitable tool of jnaana praapti -and jigjnaana hridya with the tools of non-violence, truth, , continence and non-possession, absence of anger, service to elders, cleanliness, contentment and honesty, non-conceit, candour, faith and non-injury - are the qualities (effects) of Sattva. I am the doer, enjoyer, speaker, am conceited - these are of Rajas. Sleep, laziness, delusion, attachment, sex and theft - these are of Tamas. The person of Sattva is above, of Rajas is in the middle and of Tamas, low. Right knowledge is Sattvika; of rituals, Rajasa; blindness, Tamasa. First the waking state rests on the five organs of sense, the five of action and the four inner senses (being active). Dream depends on the four inner senses only; dreamless sleep has only mind as active instrument; the fourth state has only the soul (active).The knower is the empirical self, other than the supreme, stationed between awareness (of object) and indifference (to them). The five organs of sense and action with the five vital airs, the mind and intellect, go to make the Lingasarira. Mind, intellect, self-conscious principle, earth etc., are the eight Prakritis. There are sixteen others; the transformations of ear, skin, eyes,

185 tongue, and nose; arms, genitals, hands, feet, vocal organ; sound, touch, form, taste and smell. The twenty-three are the Tattvas (eternal verities) relating to Prakriti.The twenty-fourth is the Avyakta, the chief (Tattva). That which completes the group as the twenty-fifth is the Purusha (Self).

Stanzas Thirty Five and Thirty Six

Akhaananapanchamairvederbhuishtam katyate janah, tathaa chaanye chaturedaastrivedaascha tathaa pare, dwivedaascha anrutascha tathaa pare, yeteshu methikam bruuhi yamaham veda braahmanam/

One would normally vizualize that whosoever could digest the veda-itihaasa-puraanaa sahita jnana vigjnaataas be of the prime position. In the secondary status, be of the chaturveda panditaas. Thirdly be the trivedis, or dwivedis or atleast one veda jnaana pandita brahmanaas. The further gradations be of Upanishasds. [It is stated that there are as many as 108 Upanishads as follows: 1) Mukhyopanishads viz. Brihadaranya, Katha, Taittiriya, Isha, and Svetaashvara all belongning to Yajur Veda; Chhandogya and Kena to Saama Veda; Atreya and Kaushitaki to the Rig Veda School while Mundaka, Mandukya and Prashna are of the Atharvra Veda clan of Mukhya Upanishads; 2) Samanyopanishads: Atmabodha, Mudgala, Vajra , Mahad, Savitri, Sarvasvata, Skanda, Shariraka, Ekaakshara, Akshi, Praanaagnihotra, Subala, Manitraka, Niraalamba, Pingala, Adhyatmika, Muktika, Surya, Atma Upanishads; 3) Sanyasopanishads: Nirvana, Aruneya, Maitreyani, Maitreya, Sanyasa, Kundika, Brahma, Garbha, Tejobindu, , Katha Rudra, Varaha, Jabala, Parama hamsa, Advaya taraka, Bhikshu, Turiyaatika, Yagnyavalkya, Satyayani, Narada Parivrajaka, Parama hamsa parivrajaka, Parabrahma, Tripura Upanishads; 4) Shaakteyopanishads: Tripuyra, Soubhagya, Bahvarcha, Saraswati Rahasya, , Annapurana, Devi, Tripuraatapaani, Bhavana Upanidhads; 5) Vaishnavopanishads: Vaasudeva, Avyakta, Narayana, santaarana, Taaraasaara, Narasimhataapani, Tripadvibhuti, Rama -rahasya, Ramaataapani, Gopaalataapani, Krishna, Hayagriva, Dattatreya, Garuda Upanishads; 6) Shaivopanishads: Akshamaalika, , Jaabala, Swetashvatara, Kaivalya, Kalagni Rudra, Dakshinamurti, Rudra hridaya, Pancha Brahma, Shira, Atharva shikha, Brihad Jabala, , Bhava, Ganapati; and 7) Yogopa - nishads:Nadabindu, Yogakundalini, Hamsa, Trishikhi, Mandala Brahmana, , Paashupata, Maha Vakya and so on. ] Yet the further gradations be the Puraana-Itihaasaas too.

Now from this view point, should one be of the swabhaava of agjnaanis and naastikaas! Nastikas or Non- Believers-much less to persons deviod of bhakti, guru seva, and envious of Paramaatmikata. Indeed, tapas or introspective characte -ristic and ability leads to mental stability. Bhakti distances from the the mental dirt and uncouthness as also of the preponderance of rajasikatamasika nature and the abnormality of ego and lack of coveteousness. The degree of faith determines the depth of devotion, since seedings and saplings on barren lands yield no plants and trees. To whosoever of bhaktas of sincerity and faith that their instructions should most certainly yield excellent crops. Should this truthfully be not so, asked King Dhitarashtra as Mahatma Sanatsujaata replied thus.

Stanza Thirty Seven

Ekavedasya chaagjnaanaad vedaste bahavobhavan, Satrasyaikasya Rajendra satye kashchidvasthitah/

186

Rajendra! What ever be the anuchita vyakya manushyaas be uttered as of agjnaanis and of nastikata! And indeed be much against the Brahma nishtha paraayana braahmana vettaas! Those vidvajanaas be on their own swabhaava siddha sacchhidaananda-adviteeya Brahmabhaava avasthitaas and be mentioned as the brahma nishtha paripurna yuktaas. Those who seek to be contrarily raise their fingers be merely try to agjnaana moolatva pradarshitaas. Rajendra! Be this realised that even a single veda purnata vedya rupa jnaana be sufficient. In other words those of viveka purna purushaas be of satya dharma pratishthitaas. Since even one Veda be to yield the explicit and unequivocal clarity, then Brahma had visioned four vedaas in a flow which Mahatma Veda Vyasa had divisioned as of Rik-Yajus-Saama-Adhrva for the commonality of the dwijaas viz. Brahmana- Kshatriya- Vaishyaas worthy of upanayana samskaaraas and gayatri smarana of AUM.

That be the reason for the Veda Pathana and the assertion of Parama Tatva and of Satya Dharma Pratishthata. While any of dwijas while no doubt should learn Vedas to enable them to absorb the essence of dharmas as that should enable them to observe their respective vidhis, it indeed is the duty of Brahmanas to teach them and explain the nuances of Vedas. The latter ouaght to learn the way of providing themselves the art of subsistense to maintain their family needs. Thus they preserve dharma by sacrifices and exreme abstinence and become the role models of the Society and the most superior of all. The Society comprises of only chaturvarnas of brahmana-kshatriya-vaishya-and the fourth class and none else. That again be the Vedaangaas too as the means of knowledge to attain Mukti viz. Siksha Sangeeta- Kalpa Grandha-Vyakarana-Niruta Varnana-Chhanda Shastra- Jyotisha Shastra / Jaataka Skandha.

Rajendra! That again be the reason why the mukhya kaarana of a single yet the singular raison d'être or basis of Chaturveda vibhakti. Vedarupa vidyavaan be thus of veda upayogata kaarana, be enabled to accomplish atmajnaana prapti as the saakshaat saadhana rupa siddhi.

Stanza Thirty Eight

Ya enam veda tat satyam praagjno bhavati nityadaa, daanamadhyayanam yagjno lobhaadeva pravartate/

The parama rahasya of the Avyakta- Shaasvata- Ananta- Aja and Ayaaha Parmatma Swarpa be the ‗Veda‘ - literally meaning ‗to know‘- the ‗knowledge or ‗wisdom‘. What Veda Vyasa had stated to have made the division of the Chatur Vedas comprised Rig Veda containing mantras and hymns for happiness, health and wisdom, including the famous Gayatri mantra- the Saama Veda being a collection of musical hymns and mantras that form the basis for the devotional chanting of .- Yajur Veda - the instructional handbook for the technical aspects of ceremonies, sacrificial acts and worship of the deities as used by Vedic priests and Athrva Veda , a collection of magical rites and spells to dispel demons and disease, as well as hymns for marriage and cremation. Thus Parabrahma paramatma‘ atma swarupa upalabdhi karana be the Veda. Hence be the Vid-vichaara--vid artha-vid jnaanaardha dhaatu prayoga. Further explained be the Veda swarupa. Veda Swarupa is the Para Brahma‘s Satya-Jnaana-and Ananta. Para Brahma is the Unique and Adviteeya the Indivisible as of the Shruti vaakyaas. Satya and Eka Veda Swarupa Brahma Tatwa as of the Vedopalabhdha jnaana. Raja Dhritarashtra! You too be of this ukta prakaara Brahma Tatva Swarupa praapta jnaana! Those vidwan purushaas who are satiated with Atma Tatwa nirantara Brahmabhaava, be likewise known to you too by the nirantara daana-adhyana and yagjnaadi karma as of nirlobha-nirmoha- karma vishesha.

187

[ Vishleshana vide Taittireeya Aranyaka -1. Meditation to Paramatma and Antaratma as both appear to have a Five fold nature in common -2. OM is truly symbolic of Paramatma- 3. Significance of Svadhyaaya as the key to Dharmaacharana 3. Knowledge of Vedas leads to Self Realisation as being identical to the Supreme 4. Duties, deeds, deep discovery within the Self

1.Meditation

I.vii.1) Prithvyantariksham dyaur disho vaa avantara dishaah, Agnirvaayuradityah chandramaa nakshatraani, apa oshadhayah vanaspataya aakaasha Atamaa ityadhibhutam/ Athaadhyaatmam, Praano vyaanopaana udaanah samaanah, Chakshu shrotram mano vaak tvak, charma maamsam snaavaasthi majjaa etad adhividhyaaya Rishiravochat/ Panktam vaa idam sarvam panktenaiva paanktah sprunoteeti/ (The Sages confirmed that Meditation and Sacrifice are five fold viz. the Divine factors, natural factors, physical factors, human factors and moral factors. The Earth,Sky, Heaven, then Primary Quarters and the secondary Placesof Existence; Fire, Air, the Sun, the Moon and the Stars as also water, herbs, trees, and the Insrtument of Srishthi viz. Virat Swarupa. Besides the ‗Adhi Daivika‘ causation, then the Adhi Bhoutika and Adhyaatmika causes are narrated: of these are physical and human factors; to start with the five vital forces , five sensory organs, five senses and so on in a row or Pankti! This was what Rishis underlined: Panktam vaaidam sarvam, panktenaiva paanktah sphrunoteeti/ (The Totality is indeed constituted by five factors in a row, one filling up with five (external) and five (internal). Thus there are different kinds of meditation: one to Hiranyagarbha as referred to thus far with the latter identified with ‗vyahritis‘and the five entities of Bhuh-Bhuvah-Svah-Mahah and the body trunk of Hiranyagarbha. Another type of meditation is to the Pancha Pranas viz. Praana-Vyaana-Apaana-Udaana-Samaanas or the Vital Force performing exhaling, pervading, inhaling, leaving the body and digesting. Yet another one is stated as ‗Pankti‘ or the five feet/ five lettered ‗Chandhobhaga‘ or Prosody the devoted to poetry and prose scripting. Further meditation is for the welfare of Pancha Karmendriyas and Pancha Jnanendriyas of eyes-ears-mouth-nose and skin and the counter part senses of vision, hearing, speech, smell and touch. The Pankti or the row of five possessions that a father counsels to his son as the former draws nears his death and the five possessions acquired worthy of sacrifice were his wife, sons, human wealth, divine wealth and the Self! Essentially thus the Universe is made of Pancha Bhutas or Five Gross Elements that Prajapati Himself is all about!)

2. OM is truly symbolic of Paramatma

I.viii.1) Omiti Brahma Omiti Sarvam Omityetad anukritirha sma vaa aapyo shraavatyetraa shraavayanti/ Omiti Saamaani gaayanti, Omshomiti shastraani shamshanti, Omityaradharyuh pratigaram pratigruh - nati/ Omiti Brahma prasouti Omityagnihotram anujaaneeti, Omiti Brahmanah pratyakshan aaha Brahmopaapna vaaneeti Brahmmaivopaapnoti/ (Om is the most distinguishing expression summing up and signifying the Reality yet unknown! It is the Sum of anything and everything even as it is the beginning and the end of Creation, occuring again and again. By the mere sound, the word Pranava is empirical but supplemented with the Supreme, it envelopes the Universe plus more! Hence Om is Brahman. When Priests offer oblations to Agni along with the chanting of relevant mantras to specified Devatas, all the formule and established procedures are practised accordingly:Rig Veda mantras set to tune are the Saamas ie. those that are not so set are the Shastras. The recitation of ‗Saamas‘ with Om as in the case of ‗Om Shom‘. The priest Adharvu for eg. in

188 charge of Rik mantras seeks permission with the request ‗may we pray!‘ and the reply would be : Om, this would please us! In other words: ‗Omitya -dharyuvuh pratigara pratigruhnaati‘ Thus the permission to perform the Sacrifice is secured with the word OM. When the prayer is thus offered with veneration to attain Brahman then indeed the Karta would attain Brahman for sure! The relevant passage of the Verse does signify the word of OM!)

3.Significance of Svadhyaaya as the key to Dharmaacharana

I.ix.1) Rutamcha svadhyaaya pravachane cha, Satyam cha svadhya pravachane cha, Tapascha svaadhyaaya pravachanecha, damascha svadhyaaya pracachanecha, shamascha svaadhyaaya pravachanecha, Agnayascha svaadhyaaya pravachanecha, Agnihotrascha svaadhyaaya pravachanecha, Atithayascha svadhyaaya pravachanecha, Manushyam cha svaadhyaaya pravachanecha, prajaa cha svaadhyaayana pravachanecha, Prajanascha svaadhyaaya pravachanecha, Prajapatischa svaadhyaya pravachanecha, Satyamiti Satyavachaa Raathitarah, tapa iti Taponityah Paurushishtih, svaathyaaya pravachane eveti Naako Maudgulyah, taddhi tapastaddhi tapah/ An earlier statement of this Upanishad emphasised possession of Knowledge (I.vi) is of paramount importance for the attainment of sovereignty. This however is certainly not misconstrued to step-down the significance of ‗svaadhyaya‘ or practice of retention along with ‗pravachana‘/ ‗adhyapana‘ or teaching to next generations , dama or self-control of physical and internal organs, learning and teaching, saama or inherent balance of thought and deed , Agnihotra or Sacrifice, practice of austerites, adoration of ‗Athithis‘, discrete procreation as per precribed regulations and in short ‗Dharma paalana‘ as per ‗Varnashrama‘. This is possible with ‗svadhyaya‘ which reminds the principles of Dharma; it is very important to learn but another to absorb, but most significant is to practise which originates from Svadhyaya and Svadhyaya in essence to ensure practice of austerities. Truth is the key to Brahman says Satyavacha of the lineage of Rathitara; austerity is the unique input of Dharma as firmly convinced by Taponitya, the son of Purushisht; learning and teaching knowledge is emphasised by Naaka the son of Mudgala. Indeed austerity is what righteousness is all about, one concludes!)

4.Knowledge of Vedas leads to Self Realisation as being identical to the Supreme

I.x.1) Aham vrikshasya rerivaa, kirtih prishtham gireriva,urdhva pavitro vaajineeva svamritamasmi/ Dravinam sarvachasam, sumedhaa amritokshitah, iti trishankor vedaanuvaachanam/ (It is a truth of the Universe that knowledge is the product of a mind purified by Self-denial. The Veda knowledge aptly describes that the Universe is likened to the eternal Tree signifying Brahma; the knowedge of Vedas and Smritis enumerating the obligatory duties of human beings with no selfish ends whatsoever certainly leads up the ladder to reach the top of the Tree of Life to discover Brahman; this is what the Great Seer of Trishanku- as Sage experienced-came to realise Brahman within his own Self! This is why the Seer states Aham vrikshasya rerivaa/ ‘I am the one to tackle the Tree as my effort is like reaching the mountain peak and even as exalted as the Sun on the Sky; indeed the Self of mine is supremely effulgent comparable only to Surya; I am replete with knowledge, faith, confidence, capability to attain the Status of Immortality and Permanence! The Self is ‗urthva pavitram vaajini eva’, or of peak like purity, saturated with food, wealth, varchasam or splendour and extaordinary wisdom and fulfillment!‘

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5. Duties, deeds, deep discovery within the Self

I.xi.1) Vedam anuchyaachaaryontevaasinam anushaasti,Satyam vada, Dharmam chara, Svaadhyaayaan maa pramadaha, Acharyaaya priyam dhanam aahritya prajaatantum maa vyavacchetseeh, Satyaan na pramaditavyam, dharmaan na pramaditavyam, kushalaan na pramaaditavyam, dharmaan na pramaaditavyam, bhutyai pramaadiavyam, svaadhyaaya pravachinaabhyaam na pamaditavyam, deva- pitru-karmaabhyaam na pramaditavyam/ (After teaching Vedas, the Preceptor imparts a set of duties to speak Truth always and pracitise righteousness.He exhorts not to neglect ‗Svadhyaya‘ or constant Study; not to snap the ties with him or his family once gifting him gifts and wealth; never to deviate from virtue; not to inflect from duties and ignore basic tenets like: Satyam vada, Dharmam chara, Svaadhyayanmaa pramadah/ As an affectionate one with paternal care, the Teacher instructs the students not to neglect their well being and health! Then emphasis is made on dharma, bhuta daya, deva-pitru duties and deeds. The implied exhortation to the disciples would be to introspect within the Self and realise Brahman)]

Stanza 39.

Satyaat pracchcvamaananaanaam sankalpaa vitathaabhavan, tatah karma prataayet satyasthaanavadhaarayat/

As the general ignoramus be deviod of truthfulness, their sankalpa shakti too be dwindling away. Thus the satya dharma nishchayata would be dissolved affecting ‗karma kartruva vistaarata‘. And hence the manushyas be in the vicious circle of desire and more desire- anger and anguish- petty mindedness- avarice-arrogance and quarrelsomeness and so on. Satya swarupa paramatma be thus be getting distant and more distant. Sankalpa shakti heenatva be impacting the swabhava siddha Brahma swarupa viksheenata. Dehendraadi anitya-kshana bhangura vastu bhaavana be denying the karmaacharana as of yagjna-daana-japa-tapa nitya vidhis. Once a Being is born and thereafter through out the stages of like such as ‗baalya- vidyartha- youvana- vivaahika- vaarthakyaas‘ or the childhood-studentship- youth- married life-and old age respectively, the play and sway of ‗Maya‘ gets more and more intense stagewise and so does the desire for food-drink- sex and kaleiodoscopic charms and attractions. As long as the Satya Jnaanaadi lakshana yukta Parabrahma Paramatma‘s samuchitayaavabodha be distancing till then the atma swarupa darshana be distancing too. In other words, as long as the pranis be disabled to overcome the adhyaatmika- aadhi daivika-and aadhi bhoutika taapatrayaakraanta dwesha dwandwas be pulling away, till then the moha vasheebhuta sankalpa-vikalpa bhaavanaas be distancing the Paramatma bhaavana.In fact this indeed the very pattern of Srishthi too as the praanis are disabled to distance away from the Parama Tatwa Bhavana.

[ Vishlashana as explained vide 1. Brahmanada and 2. Maha Bhagavata

1. Brahmanda Purana is quoted :

Brahma then meditated for long before taking up Srishti and Avidya or Ignorance came to emerge in Five Forms viz. Tamo Moho Maha Mohastaamisrodhyandha Sanjnitah/ (The five Knots of Avidya were Tamas, Moha, Maha Moha, Tamisra and Andha Misra viz. Darkness, Delusion, Great Delusion, Pitch

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Darkness and Blind Darkness). He desired to intitiate Creation and meditated; as there was darkness all around, he made the First‗Abhavika Srishti‘ of aimless and causual nature and the result was of purposeless vegetation around mountains and trees; the thought of the Second ‗Tiryaksrota‘ or a Zig-zag flow (srota is a flow and tiryak is wavery) flashed in his mind and the persons produced were ignorant and egoistic. Brahma then meditated further and the result was of ‗Satvika‘ or ‗Urthwa Srota Srishti‘, the Third in the Series of Creation; the Superior and Divine Beings thus created were highly virtuous, ever- happy, truthful and full of Satva Guna and they were Devas, whose Chief Mentor was Brahma himself. This Srishti was no doubt very satisfactory and Brahma was contented but he felt that there should also be the Fourth Creation of an ‗Arvaak (Abhimuka) Srotas‘ titled ‗Sadhaka Sarga‘ with a mix of Satvika and Rajasika nature with Tamasika features as well; the end products were Siddhas, Gandharva-like Beings and Manushyas. The Fifth Creation is titled Anugraha (Blessings) Sarga comprising four divisions viz. (Loss of Awareness), Shakti (Strength), Siddha (Accomplishment) and Mukhya (Principal); in other words Persons in these categories have little consciouness to begin with , gain strength, reach the Goal and then join the blessed category but they all are in the cycle of births and deaths. The Sixth Category related to the Bhutaadi Srishti of Creatures and Elements. Put it differently: Para Brahma‘s first Creation was that of ‗Mahat‘or The Primary Principle; the Second was that of Tanmatras called Bhuta Sarga; the Third was Vaikarika Creation or Aindria Srishti relevant to Sense Organs as Prakruta creations evolved by full consciousness and fore-knowledge; the Fourth Category was Mukhya Sarga related to the Creation of Immobiles; the Fifth was of Tiryak Srota of animals and lower species; the Sixth was Urthva Srota of Divine nature viz. Devatas; the Seventh was of Arvak Srota or Sadhakas including Manushyas; and the Eighth was of Anugraha Sarga as per the four classifications afore-mentioned. The Ninth category was of Kaumara Sarga of the Manasa Putras of Brahma viz. Sanaka, Sanandana, Sanaatana and Sanat Kumaras of extreme brilliance but were ‗Viraktaas‘ or dis-interested in and dis-associated from the Deed of Creation as they excelled in the quest of Paramatma.The subsequent Srishti related to ‗Sthaanaatmas‘ or Deities of their own Positions like Water, Fire, Earth, Air, Sky, Antariksha / Ether, Swarga, Diks (Directions), Oceans, Rivers, Vegetables, Medicinal and other herbs and medicines, Kaala of Measures of Time, Days and Nights, Weeks, Fortnights, Months, Years,Yugas, Maha Yugas and Kalpas. Brahma then created Devatas, Pitru Devas, Nine Manasa Putras named Bhrigu, Angira, Marichi, Pulastya, Pulaha, Kratu, Daksha, Atri and Vasishtha who were acclaimed as Nava Brahmas. He created Rudra from his anger; created the concepts of Sankalpa ( Conception), Dharma (Virtue) and Vyavasaya (Endeavour and Enterprise). Out of the Pancha Praanaas or Five branches of Life‘s breath viz. Praana-Udana- Vyaana-Samana-and Apaana, Daksha was created from the speech, Marichi from the eyes, Angirasa from the head, Bhrigu from the heart and Atri from the ears, all from Brahma‘s Praana Vayu; besides Pulastya from Udana Vayu, Pulaha from his Vyana Vayu, Vasishtha from his Samaana Vayu and Kratu from Apaana Vayu. Brahma continued Srishti of Devas from his mouth, Pitras from his chest, human beings from his organ of generation, Asuraas from his buttocks ; Brahmanas from his face, Kshatriyas from his chest, Vaishyas from his thighs and others from his feet. He also created lightning, thunder, clouds, rainbows, Mantras of Rig-Yajur-Saama Vedas, Yaksha-Piscacha-Gandharva-Apsara-Kinnara-Raakshaas; birds, animals, reptiles and seeds.

2. Maha Bhagavata:

Shrishti by Virat Purusha as follows:

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Described as ‗Purusha‘, the Primeval Force of Creation possesses countless heads, eyes and feet pervading the entire Universe, far beyond the miniscule level of human comprehension.He is Omni- present, omniscient and omni-potent. He is immortal, intangible, and inexpressible. Whatever has been described, visualised or imagined by way of His Glory is far surpassed. It is stated in Purusha Suktham(a Vedic compilation of Hymns) that hardly one quarter of the Purusha is comprehended as the totality of His Creation and the rest of Him is unmanifested. From the manifested part sprang the ‗Brahmanda‘ or the Cosmos, the countless forms of living or non-living species and the Five Elements (Earth, Water, Fire, Air, and Sky) as also the Divine Architect,‘Visva Karma‘, The Master-Builder.The Gigantic and Collosal Manifestation of the Material World be likened with the Body of The Absolute Truth, wherein the concepts of Time-The Past, The Present and The Future-converge into One. Sages concieved the ‗Virat Swarupa‘ or The Body comprising Various Limbs: The Bottoms of The Feet as ‗Patala‘; the Heels and Toes as the Planets named ‗Rasatala‘; Ankles as ‗Mahatala‘ Planets; the Shanks as ‗Talatala‘ Planets; The Knees as the ‗Mahatala‘ Planets; the two Thighs as ‗Atala‘ and ‗Vitala‘ Planets; The Hips as the ‗Mahitala‘ Planets and the Navel as the Inter- Space. The Chest of The Giant Body is likened to the Luminary Planetery System, The Neck as the ‗Mahar‘Planets; and The Mouth and Forehead are the ‗Janas‘ and ‗Tapas‘ Planetery Systems respectively.The Sages described the Topmost Planetary Structure comprising Thousand Heads as ‗Satya Loka‘; His Arms as Demi-Gods (‗Devatas‘) conducted by ‗Indra‘as the Chief; the Ten Directional Sides as His Ears; the Physical Sound as Sense of Hearing; the Two Nostrils as Aswini Kumars; Material Fragrance as The Sense of Smell; His Throat as the Blistering Fire; His Eyepits as the Outer Space; Eye Balls as the Power of Vision (The Sun); Eye Lids as Day and Night; Eye Brows are the Places where Brahma and Super Personalities Reside; His Palate is the Director of Water ‗Varuna‘; and His Toungue is the Spring of Juices or the Sense of Taste; Cerebral Passage are the Vedas; His Jaws of Teeth are the Lord ‗Yama‘, the Dispenser of Death and Justice; The Set of Teeth is the Art of Affection; His Smile is the most fascinating and deceptive Material Energy; Upper Portion of His Lips is Modesty; His Chin is the Craving and Thirst; His Breast is Religion and His Back Irreligion; His Genitals the Brahma or the Creator; His Two Testicles are Mitra-Varunas; His Waist is the Ocean; His Bones are the Hills and Mountains; The Veins of His Gigantic Body are the Rivers; His Body Hairs are Trees;His Breath is the Omnipotent Air; His Movements are Passing Ages; His Actions are the Reactions or the Three Modes of Material Nature; Hairs on His Head are the Clouds carrying water / rain; His Intelligence is the Supreme Cause of Material Creation; His Mind is the Moon or the Reservoir of all Changes; His Ego is Rudradeva; His Residence is Humanity; His Musical Rhythm is the Celestial Existence of ‗Gandharvas‘ ‗Vidyadharas‘ and Angels; and so on. The Face of the Gigantic Body is of ‗Brahmanas‘, Arms are ‗Khsatriyas‘, Thighs are ‗Vaisyas‘ and Feet are under the protection of ‗Sudras‘. The ‗Virat Purusha‘ has no beginning or end; is all powerful and all-prevading. ]

Stanzas Forty and Forty One

Vidvaan bahu pathantam tu bahuvaagiti braahmanam, ya eva satyaannapaiti sa jneyo brahmanastayaa/ Chandaamsi naama dwipadaam varishtha swacchhandayogena bhavanti tatra, cchhandovidastena cha taanadheetya gataa hi vedaya na vedyamaayaaryah/

Vidvan Bramanas be well noted as of ‗mahonnata pathana yukta vaktaashiromanis‘ and be never distant from the ‗satya dharma vidhi vichaaraas‘. Bahu pathana involves Chhando shaastra yukta vedaangaas too besides veda pathana as that would normally vizualize that whosoever could digest the upanishad-itihasa-

192 puraanaa sahita jnana vigjnaataas be of the prime position. In the Primary status, be of the chaturveda panditaas. Then theTrivedis, or dwivedis or atleast one veda jnaana pandita brahmanaas. The further gradations be of Upanishasds and so on. As a result of such massive pathana yogyata should lead to ‗vaktrtva vigjnaana saadhana‘. Then how such vidvans and brahma nishtha paraayanaas be away from parama brahma nishtha! Those maha purushaas be most certainly be of satyaasatya rupa brahma bhava nipunatva paraayanaas. Thus Satya Dharma be the resultant of nirantara dharma pravritthi saadhaka paraayanata. And, King Dhritaraashtra! the sum and substance be of Vedokta prakaaa karma paripakvata be the resultant of ‗ Brahma tatwa siddhi‘. Vedaas thus be the resultant Para Brahma Paramatma prati paadanaas. Vedagjna arya pramukhas should resort to swaadhyaaya and the tatsambhandha pratipaadita Brahma tatwa saakshaatkaara paripurnita too. Swatantra bhaava sambhandhata and yatheshta swacchhandita swadheenata be of the vedaprapnaanaas. That Paramatma be essentially of veda vakya praanaanya paripaalita. Samsaara vastu kshana bhangura apavitrata and duhkha mishrita midhya swarupata be readily exposed by the Vedaas. Those who are of Veda swatantrarupas be ever of paramatma pramaana rupaas and be designated as of shreshtha panditaas or as of Brahma vetta purushaas.

Stanza Forty Two

Na Vedaanaam viditaa kaschidasti vedena vedam na vidurna vedyam, yo veda vedam sa cha veda vedyam na sa veda satyam/

Those who are bereft of manosahita veda jnaana would be ever encircled in the kaala chakra of janma- marana-punar janma repetitively. Contrarily, those who could succeed the veda jnaana and vedya rupa prapancha jnaana be possibly attain paramaardhika vigjnaana subject to the offsetting the maya shakti pragalbhata and the ability to digest the veda vidya janita atma jnana. Veda pathana-manana- nidhidyaasa be the tools or the means with which to overcome the inhibiting evils as be readily swarming in and around. These very effective means be as of the Brahma Mukha janita veda pravaahaas as Veda Vyaasa vibhajita chaturvedas of Rig-Yajur-Saama -Adharvanaas broadly as metioned here below:

[ Vishleshana on the broad aspects of Rig-Yajur- Saama-Adharva chatur shaakhaas as under

Chatur Vedas: Originally there was only one Unique Veda from the face of Lord Brahma but Vyasa Maharshi felt that the Single Veda covering all the aspects of Existence would be difficult to absorb by the successive generations and hence facilitated the division into Chatur Vedas viz. Rik-Yajur-Saama- Atharvana. Vedas are the beacon lights to search the ways and means to achieve the ‗Purusharthas‘ of Dharma, Artha, Kama and Moksha. The four Vedas viz. Rig, Yajur, Saama and Atharva Vedas put together are stated to total one lakh Mantras.

Rigveda contains two distinct ‗Shaakhaas‘ or branches, viz. ‗Sankhyayana‘ and ‗Ashvala -ayana‘and together contains one thousand Mantras, while Rigvediya Brahmana Bhhaga contains two thousand Mantras. Maharshis like Shri Krishna Dwaipayana took Rigveda as ‗Pramana‘ (Standard) Veda.

Yajur Veda contains nineteen thousand Mantras. Of these, the Brahmana Grandhas have one thousand Mantras and the Shaakhas have one thousand six hundred and eight Mantras. In Yajurveda the main

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Shaakhaas are ‗Kanvi‘, ‗Maadhyanandini‘, ‗Kathi‘, ‗Maadhya Kathi‘, ‗Maitraayani‘, ‗Taittireeya‘ and ‗Vaishampaaniya‘.

Saama Veda has two main Shakhas viz. ‗Kouthuma‘ and ‗Aatharvaayani‘or Raamaayaniya‘ and these contain ‗Veda‘, ‗Aaranyaka‘, ‗Uktha‘ and ‗Vuuh‘ ‗Gaanaas‘ or Verses. Saama Veda has nine thousand four hundred twenty five Mantras-all stated to be related to Brahma.

Atharva Veda has Rishi-oriented Shaakhaas like Sumantu, Jaajali, Shlokaayani, Shounaka, Pippalaad and Munjakesha. These contain sixteen thousand Mantras and hundred ‗Upanishads‘.

The Shaakha differentiation of Vedas and of Itihaasaas and Puraanas was stated to have been done by Vishnu Himself and were of Vishnu Swarupa. Vyaasa preached Puranas to Lomaharshana and to Suta by way of ‗Purana Pravachana‘.The main ‗Sishyas‘ of Vyasa were Sumati, Agnivarcha, Shimshapaayan, Kritavrata and Saavarni. Shimshapaayan and others were engaged in constructing ‗Samhitaas‘.( Source: Agni Purana) Vishnu Purana explains in detail about Veda Vriksha, Veda Vyaasas, Veda vibhajana, Vedangas and Purana, Vidyas. Maharshi Parashara presented an analysis of Vedas to Maitreya Maha Muni as to how various Veda Vyasaas of different Yugas attempted divisions of Vedas. He compared Vedas as a Maha Vriksha comprising Veda Shaakhaas (Branches) in thousands and it would be impossible to declare classifications as they vary by Yugas, Times and Situations. Even in Dwapara Yuga there were variations as noticed in different Manvantaras. But one fact appeared to be clear that Bhagavan Vishnu created Veda Vyasaas of his own ‗Amsha‘or Alternatives who kept in viewthe contexts and exigencies of Loka Kalyana made the best possible variations from the Single Veda now in Four ‗Shakhaas‘. In the evolution of the twenty eight Dwapara Yugas, as many Vyasaas emerged from the positions of Brahma, Prajapati, Shukracharya, Brihaspati, Surya, Mrityu, Indra, Vasishtha, Sarasvata, Tridhama, Trishikha, Bharadwaja, Antariksha, Varni, Traiyaruna, Dhananjaya, Kratigjna, Jaya, Bharadwaja, Gautama, Haryatma, Vaajashravaa Muni, Somavamsha‘s Trina Bindu, Riksha, / Valmiki, Shakti, Jatukarna and the latest Krishna Dwaipayana (the son of Maharshi Parashara). The Maharshi stated that after his son Krishna Dwaipayana, the next Vyasa woud be Ashwatthaama. Having prefaced thus about the Evolution of Veda Vyasaas, Parasara Maharshi defined and conceptualised the ‗Avinaashi Ekaakshara Mantra‘ OMas Brahma. This Pranava Brahma represents Bhuloka-Bhuvarloka-Swarloka; that Pranava Brahma also represents Ruk-Yajur- Saama and Atharvana Shakhas of the Paramaika Veda Vriksha. Rig Veda Shakha: As prompted by Lord Brahma, Mahatma Krishna Dwaipaayana Vyasa took the assistance of four of his disciples to fully assimilate the Totality of the Single Veda and entrusted the task to Maha Munis viz. Paila in regard to Rig Veda, Vaishampayana to Yajur Veda, to Saama Veda and Sumantu to Atharva Veda; besides Vyasa entrusted the task of and Puranas to Maha Muni Lomaharshana. In the days of yore, there was only Yajur Veda and that was divided as four Vedas on the basis of ‗Yagna-anushthana Vyavasta‘ or the Procedures of Performing Yagnas and the Chyatur hotra Vidhi was as follows: Yajur Veda Vidhi by Adhvaryu, Ruk Veda Vidhi by Hota, Sama Veda Vidhi by Udgata and Atharva Veda Karma by Brahma. Subsequently, Vyasa did the editing of Ruk and Yajur Vedas and part-scripting of Sama Veda; through Atharva Veda,Vyasa then established the Raja Karma and Brahmatwa. Thus Vyasa had done the distribution of the Chatur Vedas in the form of Four Veda Vrikshas from the Maha Veda Vriksha. As regards the Rig Veda Vriksha, Maharshi Paila divided this Veda into two Shaakhaas and made his Sishyas Indraprimiti and Bashkala responsible to read them.

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Bashkala made further division into four Upa Shakhaas which in turn were subdivided among four further Sishyas viz. Bodhya, Agni maadhak, Yajnyavalkyaand Parashara (ie the present Purana Karta of Vishnu Purana). Further on, Indraprimiti taught his son Manduka Muni. In this Parampara( link) of Sishya- Prasishyaas, Shakalya Veda Mitra scripted Samhitaas or Annotations and sub divided the same among five further sub-branches and taught these to Mudgala, Gomukha, Vaatsya and Shaaliya. Yet another of his upils called Shakapurna prepared three Veda and a fourth Grandha on ‗Nirukta‘. And thus the Sishyas carried on the Samhitas further. Yajur Veda Shakha: Maharshi Vaishampayana who was entrusted Yajur Veda by Veda Vyasa converted the Shakha into a Tree which got twenty seven Shakhas. One of the most intelligent Sishyas of the Maharshi was called Yagnavalkya. Once the Guru could not to reach a Meet of all the co-Students at an appointed time and date failing which the punishment was to be Brahma hatya pataka; the Guru and requested his Sishyas to perform a Vrata as an atonement. But the egoistic Yagnavalkya boasted that he alone was enough to perform the Vrata and the enraged Vaishampayana cursed Yagnavalkyaand asked him to vomit whatever was learnt by him since he talked as thoughhe was Supreme and others were useless !Yagnavalkya apologised no doubt but Guru did not relent; although the former said that he himself could do the Vrata out of veneration and devotion to his Guru but did not out of arrogance nor out of spite for his co-students! Any way, Yagnavalkya pulled out Yajurveda in the form of a blood-stained Murti and left the Guru. The Sishyas consumed the remains of what Yagnavalkya vomitted by assuming the forms of ‗Tithiris‘ or partridges and hence that part of Veda is called Titthiriya! Yagnavalkya then extolled Surya Deva stating: Namassavitrey dwaaraaya Mukteyramita tejasey, Rugyajussaama bhutaaya Trayee dhaamney cha tey Namah/---and as the latter appeared before the Muni in the form of an ‗Ashvya‘ horse and bestowed to him the Yajur Veda in Vajapa / form thus called Vajapa Yajur Veda, which even Vaishampayana was not conversant with!(Yaagnyavalkyastadaa praaha pranipatya Divaakaram, Yajumshi taani mey dehi yaani santi na mey Gurou!) The Vaaja Shrutis that Kanva and other Maharshis realised were of as many as fifteen Shaakhaas which indeed were of Yagna-valkya‘s own ‗Pravritti‘ or distinction. Saama Veda Shaakha: Jaimini‘s son Sumantu and his son Sukarma dealt with one each of the branches of Sama Veda. Then Sukarma made thousand sub branches of Sama Veda and taught some to KausalyaHiranya Nabha and the rest to another Sishya named Paushpanji. Hiranyanabha had five hundred Sishyas and they learnt Udeechya Saamaga. Hiranya naabha also propagated Praachya Saamaga. Paushpanji had four main Sishyas viz. Lokaakshi,Naudhami, Kakshivaan and Laangali and these and their next generations popularised their own Samhitas. Hiranyanabha‘s yet another disciple Maha Muni Kriti and his pupils taught twenty four Samhitaas further.‘ Adharva Veda Shaakha: Sumantu Muni taught Atharva Veda to his pupil Kabandha and the latter taught one branch of Atharva Veda to each to Deva darsha and Patthya. Deva Darsha‘s sishyas were Megha, Brahmabali, Shoaulkaayani and Pippala. Pathya‘s students were Jaabaali, Kumudaadi and Shounaka and they were responsible to segregate Samhitaas. Shounaka sub-divided his Samhitas to Vibhru and Saindhava. The latter‘s sishya Munjikesha further distributed his Samhitaas into five Kalpaas named Nakshatra Kalpa, Veda Kalpa, Samhitaa Kalpa, Angirasa Kalpa and Shanti Kalpa; it is stated that the ‗Ruchaas‘or Hymns of these Kalpaas are among the popular Vikalpas.]

Substance of Stanza Forty Two as follows

Notwithstanding the afore stated means of the Vedas and their pathana, the further aspects of niddhdyaasa or the aacharana be lacking indeed. The tools be there but the active practice be apparently

195 hidden by the mayaajanita human weakneses be pulling off in various directions. Could the Rigyaadi Veda janita paramaardhika jnaanaaacharana be ever getting diluted and the veda janita atmajnaa be increasingly ineffective. Mitra Dhritaraashtra! Atma Darshana- Shravana-Jnaana Vigjnaana- are all indeed of shabda grahana merely and wastefully maatra but in the practical terminology be merely chasing the silhouettes and mirages.

Stanza Forty Three

Yo veda vedaan sa cha veda dedyaam na tam vidurvedaidito n vedaah, tathaapi vedena vidanti vedam ye Braahmana vedavido bhavanti/

Normally an ‗anaatmagjna vyakti‘ be seeking to describe the ‗asiddha prapancha varnana‘ and might feel the pulls and pressures of the samsaara thus be yielding to the on going daily occurences. In other words that person steeped in ignorance would be reconciling to the situations and develop thick skinned passivity attitude and carry on the samsaara samudra nouka yatra. On the other hand that distinguished vyakti would react to the dull and dark happenings. As a dwija, especially as a brahmana be on the look out to the path of vidya and take to the higher learning of Vedya Vidya. It is the learning process the vyakti be seeking to realise the Reality and the play of Maaya and of Prakriti. In other words, Paramatma‘s vedyayogya vishayaas be not be able to be learnt due to the Maya Prabalata . Some persons of perverted thinking argue that this universe is a ‗Make Believe‘, that there is no Creator responsible to draw the contours of it and the creation takes place due to the union of male and female as no other third intervention is ever existent! By being self-convinced some petty minded ignoramus blatantly perform all devilish activities and tread the path of irrecoverable slide down! Indeed, such inhuman humans with not even a modicum of thinking power to distinguish the dark and bright situations, do get attracted into the vortex of ever repeating births and deaths for ever! Prakriti or Maya is the driving force of Creating- Preserving, Destroying and Creating again while the Real Owner of the Chariot of the Universe is the Supreme Brahman Himself!

The Svetaashvatara Upa. IV.10 clarifies lucidly: ‗Maayaam tu prakritim viddhi, Maayinaam tu Maheshvaram, Tasyaavayava bhutah tu vyaaptam sarvam idam jagat’; in other words: Maya as Prakriti is the material cause which is derived from Conciousness and follows the behest as a limiting adjunct of the Supreme Brahman; put in another way Prakriti the Maya is the tool of the Almighty to conceal His Reality and the Great Truth! The Mother of the Universe in totality creates the real and unreal nature of it, protects it from the interplay of, and balancing between, the Tri Gunas of Satvika-Raajasa and Taamasika features and withdraws it periodically as perkaala maana decided by the Over Lord, even without ever affecting Him! In other words, Devi Bhagavata Purana (I.ii.5) declares: ‘Srishtvaakhilam jagadidam sadasad swarupam, Shaktyaa svayaa trigunyaa paripaati Vishvam, Samhartya kalpa samaye ramate tathaikaa, Taam Sarva Vishva jananeem manasaa smaraami/( This Universe of Truth and Untruth Forms is controlled by the wielding power of Maya; she indeed is the plenipotentiary as it were of Brahman the Supreme conferring all powers to act independently as originated by Him without bothering Him unnecessarily)!

This is why the Veda pramanita- upanishad pramaanita when one should be able to understand the normally run of the mill prajaaneekaas: indeed: tadaapi vedena vidanti vedam/ Realization

196 of Paramatma Vishaya be certainly not be the vishaya vaancchaa parampara of pancha bhuta janita panchendriyaas and the tanmaatraas there of like shabda-sparsha-ghraana-drishyas but by the sadaachara and brahma nishtha vedajnaas merely.

Stanzas Forty Four and Five

Yamaamshabhaagasya tathaa he vedaa yathaa hi shaakhaa cha maheeruhasya, samvedane chaiva yathaamananti tasmin hi nitye parmat,anorthe/ Abhijaanaami brahmanamaaravtataaram vichakshanam, evam yobhivijaanaati sa jaanaati param hi tat/

It is only by the nirantata brahma nishtha paraayanaas be enabled to delve deep and deeper that could vision the paaramaardhika vishaya but certainly not be any of the panchendriya vishayaas. This is on the analogy of the vriksha shaakha and the chandra kala. That be how, the panchendiya vyavritti janita manushya and the magnificent sarva rupaatmika -shashvata-parama purushrdha swarupa -paripuna jnaana. This again like a dog barking on the purnachanda glittering on the high sky! Where again is an massive elepkant and a fly! Would the ever sprawling maha vrisha shaakhas be aware of the seed that they had sprouted from! In that manner the vedavidita veda swarupa pratipaadana be possible only by the buddhimaan brahma nishtha paraayanaas. This ‗samsaara‘ is comparable to the illustrious Ashvattha Tree with its roots protrud upwards yet the branches hang down and is stated as indestructible.The leaves of this grand tree are stated as Vedas and only He who truly realises the significance appropriately is a Jnaani! The branches of this gigantic tree are sprawling upwards and downwards too reflecting truly the prakriti gunas or the natural traits with strengh and spread out. The natural tendency of desires, passions, grit and grip ever with multiplying effects like very many tender leaves; indeed the roots are strong and ever speading too deep and dense! These deep roots are like the ‗punya-paapa karma bandhaas‘ or of the gritty knots of virtuous and viscious acts of the countless Beings!! The true features of this gigantic ‗ashvattha vriksha‘ is never realised by the various beings in tha ‗samsara‘ neither of the beginnings nor terminations and not even of its stability and perpetuation! As this tree is ths deeprooted with unique strength, only the possible solution to get away with it is ‗Vairagya‘ or the total withdrawal from ‗samsaara‘ and its prides and prejudices, desires and nonfulfillng failures and the consequent anger, anguish, hatreds, jealousies and further adversities. This ‗vairagya‘ needs to be pratised with equally powerful antidote of shama-dama-saadhana- to resist, renounce, reject the hallucinations of the ever sprawling and sprouting desires!‘Adhyaatma jnaana nishthata-kaama rahitatva-abhimaana varjita ta, sukha duhkha dvandvatikramanatva‘ or the truthful awareness of one‘s Inner Consciousness, total negation of desires, destruction of egotism, eqanimity and overcoming of impulses of pleasures and pains, are some of the tools of the armoury that might help the nearness of the target!

[ Brief explanation vide Kathopanishad on Urthvamoola- the mortal body and realisation post death]

II. iii.1) Urthva mulovaakshaakha eshoshvattah sanaatanah, tadeva shukram tad brahma, tad evaamritam uchyate, Tasmin lokaah shritaah sarve tadu naateti kaschana, etad vai tat/ (Now, the cause and effect manifestation is discussed since the gigantic peepul tree with its root emerging of Brahman the immortal and the worlds emerging therefrom. The sprawling tree is replete with innumerable extensions of features ranging from Pancha Bhutas of the Five Elements, Devas, Dishas, and Virtues on one side even along with defending energies of the Universe as relieving points and on the other hand a huge multitude of evils, births and deaths, old age, sorrows , diseases, struggles, besides material attractions all over! Yet Brahman puts the lid on the totality of situations, alike on the pluses and minuses, yet with the defined boundaries and the ground regulations well in place! Indeed That is That!)]

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Absolute Truth is thus the Unmisakable Unity of Supreme Self and the Self within, despite the mortal body and its influences; after death too the darkness of ignorance persists till the Realisation of their Unity!

Stanza Forty Six

Naasya paryeshanam gachhet pratyayamshu kadaachana, avichivinmiyam vede tatah pashyati tam prabhum/

Thus those who could be of tatva paripuurnata be able to attain the jnaana for realizing what Paramatma be all about. Those maha purushaas replete with veda pratipaadita prakriya jnaana be the worthy pandita shiromanis. By discarding the balya maanasika chanchalata be able to changa the curve of attaining the atma rupa sthiti. How indeed be defined one as a true brahmana ‗ not by birth alone but be the veda vyaakyaakhayana nipunata alone. Veda vigjnaana be abe to become aware of parabrahma paramatma saakshaatkara nipunata. Further, vishayaaschaindraapyeva dehohankaara eva cha, bahyaa aabyhantaraa ghoraah shatray yogina smritaa/ Vishaya-indriya samudaaya-shareera and ahamkaara be considered as baahyaantara rupa shatrus. This type of analysis be enabled to atma tatva‘s ‗ pratyrthee patipaksha bhuta shareerndriya and shabdaadi vishaya pariveshana or anveshana‘ be alone possible. The upanishad saaraasa would explain the concept of ‗tatvamasi‘ or Thou are Thou.

[ Vishleshana vide Chandogya Upanishad vide Chapter Six of sixteen sections:

( Subtance of the Chapter i) Futility of Teachings lands in arrogance but not the realisation of Truth ii) ‗Adviteeya‘ or the singularity of existence manifests surprising plurality all rolled out of the same Uniqueness iii) Andaja, Jeevaja and Udbhuja or born out of eggs, reproduction or sprouts iv) Having explained ommissions of Sun, Moon , Lightnings, the three folded forms of Agni, Aapas and Prithvi, the three basic colours of red-white-black have been highlighted for merger into Oneness v) Three folded forms of Food-Water- Heat as evidenced by and emerging from Manas or Mind-Breathing and Speech vi) Svetaketu however doubted as to how mind was the product of food vii) Mind indeed is the dominant factor for the survival of food viii) Uddalaka explains to Svetketu about TAT TWAM ASI ix) Like bees collect honey from flowers, Truth or that Antaratma of all the Beings is similar too x) Rivers flow in th same direction and so do various Beings remain as the same species as they are born, yet the common thread of Antaratma is retained always xi) The illustration of a live banyan tree since got dried up is dead but the Eternal Soul moves on further xii) Tiny and wasteful seed of a massive banyan tree is realisable only by the mind and faith as that explains its subtle essence of the Self in which indeed is the truth! xiii) More explicitly explained is the salt dissloved in water which is the Supreme Self as AHAM BRAHMA ASMI! xiv) Practical knowledge reveals that how a kidnapped Gandhara citizen once freed was restored back home by his own general awaremess, guidance and required action as that is the Subtle Essence of regaining the Self; indeed That isThat! xv) A dying person loses speech, mind, energy and body warmth ready for merger into the Subtle Essence xvi) In the mortal world, justice is delayed but never denied; retribution and recompense are real and definite; indeed THOU ART THAT! THAT IS THE TRUTH AND THE SELF!)

More explicitly as under

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Uddaalaka explains to his son Svetaketu about basic needs of human existence as opposed to the Inner Self and deduces the origin, context and connotation of TAT TVAM ASI or THOU ART THOU!

VI.viii.1-2) Uddaalako haarunih Svetaketum putram uvaacha, swapnaantam me Saumya, vijaaneehiti, yatraitat purushah svapiti naama, Sataa Soumya, tadaa sdampanno bhavati, svam apito bhavati, tasmaad enam svapiteeti achakshate, sva hi apeeto bhavati, tasmaad enam svapititi achakshate, svam hi apeeto bhavati// Sa yathaa Shaakinih sutrena prabaddho disham disham patitvaanyatraayatanam alabdhwaa praanam evopashraayate, praana-bandhanam iti//

(Uddalaka Aruni asked his son Svetaketu to learn from him about deep sleep; he would then be considered that his mind entered his Individual Concsiousness or Soul as though the person enterd into a mirror in the form of a reflection, or like the reflection of Sun in water. It is in that state, his individual self is identified with his mind and the thought process gets adjusted to varying situations , besides all his actions like hearing, seeing, talking, running, enjoying or lamenting, singing, crying, becoming jealous or liberal, etc. are all enacted as per the dictates of his dreams. In that dream situation, the mind flies in various directions as though a bird or a kite is tied to a string which indeed is like the Praana or Vital Force! Mind is what surpasses the Praana but is deeply rooted into it!)

VI.viii.3-4) Ashana pipaase me, Saumya, Vijaaneehiti, yadraitat purusho ashishishati naama, aapaeva tad ashatam nayante: tad yathaa gonaayo shvaanaayah purushanaaya iti, evam tad apa aachakshateshanaayeti, tatraitacchngam utpatitam, Saumya, vijaaneehi, nedam amuulam bhavishaya- teeti// Tasya kva mulam syad anyatraannaat, evam khalu, Saumya, annena shungenaapo mulam anviccha, adbhih, Saumya, shungena san mulam anviccha, san mulaah, Saumya, imaah sarvaah prajaah sad-aayatanah sat pratishthah//

( Then Uddalaka after sensitising about mind and praana, taught his son Svetaketu about hunger and thirst: when a person is hungry, then water leads him to food, like a leader who for instance as a leader of horses, cattle, men etc. Thus as in the case of a body too, the roots demand offshoots to spring up since after all the laws of Nature so demand invariably. In the same manner as an offshoot for food, the tendency calls for an off shoot for water, or heat, or a Being ! Indeed for every Being, its Existence has to have a root too and all the places of existence are the places of merger called ‗satpratishtha‘; truly all such abodes of Existence are the merger points of culmination and dissolution too!)

VI.viii.5-7) Atha yatraitat purushah pipaasati naama, teja eva tat peetamnayate, tad yathaa gonaayoshvanaayah purushanaaya iti, evam tat teja aachashta udanyeti,tatraitad eva shungam utpatitam, Saumya, vijaaneehi nedam amulam bhavishyateeti// Tasya kva mulam syaad anyatra adbhyaha, aabhih Saumya,shungena san mulam anviccha; san mulah, Saumya, imaah sarvaah prajaah saayatanaah, satpratishthaah, yathaa nu khalu, Saumya, imaas tisro Devataah purusham praapya trivrit trivrityekaikaa bhavati, tad uktam purastaad eva bhavati, asya, Saumya, purushasya prayato vaan manasi sampadyate,manah praane, praanas tejasi,tejah parashyaam devataayam/ Sa ya eshonimaa aitad aatmyam idam sarvam, tat satyam, sa aatmnaa: Tat tvam asi, Shvetaketo, iti;bhuya eva maa bhagavaan vigjnaapayatva iti, tathaa, Saumya, iti hovaacha/

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(Referring to the aspect of thirst, the urge for quenching it due to dehydration arises from Fire and hence the latter is called the leader of water just as one calls a leader of cattle, or horses or men! Also, water is known as the sprout of Fire which is the root! Similarly all kinds of existence have an origin as theire root. Existence is called the abode as also the place of merger, besides being the rot or origin. This is how each of the Gods viz. Food ,Water and Heat merging into Mind-Vital Force and Speech manifest as three fold and three fold as these Deities come inti contact with a Self! As soon as a self or a person departs from a body, then speech is withdrawn into mind, mind into praana, praana into Fire and Fire into the Supreme! This is therefore so that body is the sprout of fire, water and earth/ food as existence.

As Brihadaranyaka Upanishad stated (vide III.VIII.11): Tad vaa etad aksharam, Gargi, adrushtam drashtur, ashrutam shrotru, amanram mantru, avigjnaatam vigjnyatru;naanyadatosti drashtu, naanyadatosti shrotru, naanyadastoti mantru, naanyadatosti vigjnyaatru, yetasminnu khalakshare Gargyakaasha otascha protischeti:

Gargi! This Absolute Power is seen by none as it is not a sense object and as such, it is its own evidence since it is the ability of vision by itself; similarly it is never heard as it is not an object of hearing by itself; it is never the thought as it is not the object of thinking, but is the Unique Thinker and personification of thought. Thus, finally it is this existence that is the subtle essence and all that merges into That or The Self! And that indeed is the Self: TAT TWAM ASI or THAT IS THE SELF and truly THAT IS THE TRUTH. THAT IS THE SELF AND THOU ART THOU! )]

Stanzas Forty Seven -Forty Eight- Forty Nine

Tooshneembhuta upaaseet na chechhenmanasaa api, abhyaavartait Brahmaasme bahvanantara - maanyuyaat/ Mounaadvi munurbhavati naaranyavasanaanmunih, aksharam tam tu yo veda sa munishreshtha ucchyaye/ Sarvaarthaanaamvyaakaranaadvaiyaakarana uchyate, tanmoolato vyaakaranam vyaakaroteeniti tatthataa/

‗Samagra karma patityaaga and upaasana as also manovishaya chintana sudoora lakshanaavalambata is indeed the essential prerequisites of brahama swarupa prakarana. Those who could be the paripurna nirantara mouna vrataavalamambitaas and nitya upaasana merely aiming at the Paramatma‘s avyayaananta nirgunata be stated as the mumuksha jeevees. ‗

[ Vishleshana on Bhagavad Gita‘s Karma Sanyaasa Yoga - Adhyaya Five

Stanza 1: Arjuna uvaacha: Sanyaasam karmanaam Krishna! Punaryogam cha shamsasi, Yacchreya yetayorekam tanme bruuhi sunishchitam/

It appears that you are in the same sweep contradicting yourself as earlier you affirmed that Karma Yoga was ideal and at the same time now you are complementing the superority of Adhyatmika Jnaana Yoga by discarding Karma Sanyasa !

Stanzas 2-13: Bhagavaanuvaacha: Sanyaasah kama yogascha nisshreya sakaraapubhou, tayostu karma sanyaasaat karma yogo vishishyate/Jneyassa nitya sanyaasee yo na dveshti na kaanksati, nirdvandyo hi mamaa baaho, sukham bandhaatpramuchyate/ Saankhya yogou prithak paalaah pravadanti na panditaah, ekamapyaasthitassamyak ubhayorvindite phalam/ Yatsaankhaih praapyate sthaanam

200 tadyogairapi gamyate, ekam saankhyamcha yogam cha yah pashyati sa pashyati/ Sanyaasastu Maha baaho duhkhamaaptu mayogatah, yogamukto munirrahma na chirenaadhigacchati/ Yogayukto vishuddaatmaa vijitaatmaa jitendriyah, sarva bhutaatma bhutaatmaa kurvannapi na lipyate/ Naiva kinchitkaromeeti yukto manyeta tatvavit, pashyan shrunvan sprushan jighran ashnan gacchhan svapanshvasan/ Pralapan visrujan grihnan unmishan nimishannapi, indriyaaneendriyaartheshu vartanta iti dhaarayan/ Brahmanyaadhaaya karmaani sangam tyaktvaa karoti yah, lipyate na sa paapena padmapatramivaanbhasaa/ Yuktah karma phalam tyakvaa shaantimaapnoti naishthikeem, ayuktah kaama kaarena phale sakto nibadhyate/ Sarva karmaani manasaa sanyastaaste sukham vashee, nava dwaare pure deheenaiva kurvannakaarayan/ \

Shri Krishna clarified to Arjuna that both karma yoga and karma sanyasa by way of renunciation are commendable in their own contexts, but comparatively stated karma yoga would be superior in the present scenario. Each and every human being would and should aspire for ‗loka kalyana‘ foremost even as one‘s statement that ‗ jnaana‘ as the next significant step in a subjective mode. Indeed, this is certainly not an aspersion on Arjuna and his well deserved ‗jnaana marga‘ surely . Arjuna was not so foolish as not to realise this essential reality of human existence and its outstanding utility!- it is apparently to apprise the readers who might need to be alerted to bestow the correct perspective. Arjuna of Indramsha having visited swarga loka and got pleased by Maha Deva Himself while recalling the story of Arjuna‘s penance and was tested by Lord Shiva disguised as a hunter and attacked Mukaasura in the form of a boar while the arrows of Arjuna hit the face of the animal and the hunter‘s arrow simultaneously the rear side of it and the claims and counter claims as to who killed it resulted in Shiva‘s real form and the latter was pleased with Arjuna‘s penance and blessed him with pashupata astra! Such was Arjuna‘s intrepedity and fame.! Continuing Krishna‘s ‗pravachana‘ to Arjuna, the former asserted that who so ever could conquer ‗raga dveshas‘ or one‘s intense desires and detesta -tions is reputed as a sanyasi or ‗sat nyaasi‘ or the absorber of Truth and is capable of easily untying the knots of ‗Karma‘. Further such rare humans are well aware of the concepts of saankhya, yoga of karma and jnaana. Once they gain mastery of one of these approaches then they would gain the fruits of the other approaches too. The sankhyas reach the destination of Yogatva and eventually realise that these two approaches are similar, after all. Sankhya and Yoga practitioners both strongly believe that of ‗nitya -anithaya viveka sutra‘ or the basis of permanancy and of fleeting natures and their target is the same of atma jnaana and their common dharma is ‗sadhana‘ or constant practice. Both jnaana and karmaacharana is like a slap sound of both the hands. Jnaana without Karmaacharana is not possible while ‗acharana and sadhana‘ or application and practice are of similar in nature. Partha! be it realised that those of‘ ‗nishkaama karma yogaanushtaana‘ or practitioners of desireless deeds of yoga are denied of ‗karma sanyasaadhikarana‘ or the resultant fruits of rejection of karma practice. Basically, karma yoga phala is a quick step forward to Para Brahma Sthiti. To Sanyasa too nishkama karma is the bedcrock of Attainment as in the case of Yogabhyaasa. Furthermore a Karma yogi with a clean conscience and mind control realise that all the individual selves are just the same and Paramatma in the form of Antaratma is singular among all the Beings. And to Him there are neither karmas nor karma phalaas. Tatvavettas and Saadhakas of self discipline realise the commonality of natural instincts and feelings of seeing-hearing-smell-taste-sleep-breathe-talk- and visarjana besides natural tendencies like eye flapping, hand clapping, heart pacing, digestion and blood circulation of body apart from mind driven ‗arishad vargas‘ and theit fall - outs of ego, outbursts of feelings , suspicions, and complexes of inferiority besides superiority feelings. Brahmanyaadhaaya karmaani sangam tyaktvaa karoti yah, lipyate na sa paapena padmapatram ivaam bhasaa/ Is is that human being who dedicates all

201 one‘s actions to Prakriti the Nature or to Ishvara the Unknown and follows the natural behavioural pattren and acts like water drops on a lotus leaf is stated a practical ‗sthita pragjna‘! Yogis with clean bodies and hearts keep running their indispensable and crucial physical activities with purity leaving the fruits of desireless acts and even so the fruits of such actions do implant the hurdles of their deeds. After all human body with ‗navarandhras‘ or of the nine common leakage points with exraordinary mental resistance too is unable to plug in the discharges. .

Stanzas 14-26: Na kartutvam na karmaani lokasya srijati Prabhu, na karma phala samyogam svabhaa - vastu pravartate/ Naa datte kasyachitpaapam na chaiva sukritam vibhuh, agjnaanenaavritam jnaanam tena muhyanti jantavah/ Jnaanena tutadagjnaanam yeshaam naashitamaatmanah, teshaamaadityavad jnaanam prakaashayati tatparam/ Tad buddhayastadaatmaanah tannishthaastatparaayanaah, gacchaantyu punaraavrittim jnaana nirdhuta kalmashaah/ Vidyaa vinaye sampanne braahmane gani hastini, shunichaivashvapaake cha panditaassamadarshinah/ Ihauvatairjitassagoyeshaam saamye sthitam manah, nirdosham hi samam Brahma tasmaad brahmani te shtitaah/ Na prahrishyetpriyam praapyanodvijet praapya chaapriyam, sthira buddhirasammuudho brahmavidbrahmani sthitah/ Baahya sparsheshya saktaatmaa vindadtyaatmani yatsukham, sa Brahmayoga yuktaatmaa sukham akshaya - mashnute/ Ye hi samsparshajaa bhogaa duhkhayonaya evate, aadyantapantah kounteya na teshu ramate buddhah/ Shaknoteehaiva yasphodum praakchareera vimokshanaat, kaama krodhodbhavam vegam sa yuktassa sukhee narah/ Yontassukhontah aaraamastathaan antarjyotireva yah, sa yogee Brahma - nirvaanam Brahma bhutodhigacchati/ Labhante Brahma nirvaanam rishayah ksheena kalmashaah, cchhinnadvaidhaa yataatmaanah sarva buta hite rataah/ Kaama krodhodbhavam vegam sa yuktassa sukhee narah/ Yontassukhontaraaraamas tatha antar jyotirevayah, sa yogee brahma nirvaanam brahmabhutodhigacchati/ ‗

Bhagavan never entrusts to Beings either of the kartuva or of karmaacharana or do‘s or don‘t‘s to perform nor the end results of what the Jeevaas perform . These are all of one‘s own ‗prakriti svabhaavas‘ or of natural phenomena inbuilt into them. Besides the Society and the surroundings play an active role in their likes and dislikes and as such this is all the resultant charactertics of the play of Prakriti and Make Belief. Once born, in the childhood stage, the selfish motive would be just nascent and are influenced by the parents but gradually egoistic tendencies grow with age and so the desires, their denial leads to anger, then frustration or passing joys on fulfilment, complexes of inferiority or superiority with comparisons of neighbours or friends and non fulfilment leads to imbalance of behavior, moodiness and so on. Thus desireis the root cause. But Parameshwara never accepts or rejects the pluses and minuses of a Being and the ignorant Beings are drowned in ignorance and desires. They hardly accomplish ‗jnaana‘ and the radiance of ‗samyak dristhti‘ or of balanced view becomes illusive like a mirage. Yet, once the clouds of ignorance are illuminated by Jnaana Surya or celestial awareness which leads to the eventuality of rebirth. ‗Samadrishti‘ or of the viewpoint of impartiality and composure accords to the jnaana in essence is the awareness of a wellversed Pandita or a dog meat eating lowest chandala, or a pig or a cow; such indeed is the sama buddhi or sama drishti! Explained other wise : Maheshwara never accepts nor compromises puny-paapaas or the balance sheet of minuses and much less the pluses either The jeevas in samsara are invarially the victims of the varying shades of agjnaana or darkness. Only when the agjnaana is totally dissolved, then only the radiance of Jnaana Surya is able to fructify and evolve ‗Samyak Drishti‘ or the Vision of All Round Equilibrium. The punya paapa accounts of anybody have to be accounted for by one‘s self and indeed these are most certainly to be paid for. Lord Ishwara Himself is the Evidence. Due to agjnana, Individuals might be self misdirected in this behalf and get illusory. As soon as the cover of

202 illusion is cleared then like dark clouds get cleared and the radiance reveals clearly the reality of vastu tarwa or of the materialistic world! Thus the self experience of a person of spirituality is ever pure and he himself awakens the essence of divinity.

Arjuna! The interaction of the impulses of the sensory organs and material attractions are quite transcient and momentary and so are the end results. Hence persons of maturity are either not too happy nor unhappy at the passing phases of life. Once before the death, resistance and disregard to such experiences as caused by kama krodhaadi mental aberrations and of equanimity of mind is a true Yogi with ‗atma shanti‘ or true peace of mind. Eventually, he assumes the characteristics of Prara Brahma swarupa and the resultant parh of kaivalya. Thus the gradual dissipation of the impact of kamakrodhaadi enemies to the Self come off victorious in the battle of materialism are well- qualified for Brahma kaivalya. One might not ever brood over that stage of bliss only after death, but most certainly experienced right within one‘s life. Maheshwara never accepts nor compromises puny-paapaas or the balance sheet of minuses and much less the pluses either The jeevas in samsara are invariably the victims of the varying shades of agjnaana or darkness. Only when the agjnaana is totally dissolved, then only the radiance of Jnaana Surya is able to fructify and evolve ‗Samyak Drishti‘ or the Vision of All Round Equilibrium. The punya paapa accounts of anybody have to be accounted for by one‘s self and indeed these are most certainly to be paid for. Lord Ishwara Himself is the Evidence. Due to agjnana, Individuals might be self misdirected in this behalf and get illusory. As soon as the cover of illusion is cleared then like dark clouds get cleared and the radiance reveals clearly the reality of vastu tarwa or of the materialistic world! Thus the self experience of a person of spirituality is ever pure and he himself awakens the essence of divinity.

Partha! Who so ever acquires the magnificent experince of peace and contentment and in whom the enlightenment of Internal Awakening and its ‗Atma nishtha‘, he is dedined as a parama yogi well qualified for Brahma Kaivalya. Those sinless and beliefless sthira chitthaas or steady minded ones with sama drishti, having succeeded the ‗arishad vargas‘ are called ‗jeevan muktas‘ as one need not feel of moksha after death only. Jeevan Mukti or the State of Liberationis a state that radically changes one‘s nature, features and the behaviou pattern; Narada Parivraajaka Upanishad explains that the personality concerned has endurance of disrespecrful language and physical treatment; replies softly against cruelty, but ever of Truth; is immune from praises and compliments; harms none but reliprocates with kindness, contented with charities of food and physical rest, believes neither in prayers and sermons, practices nither yoga nor mantra tantras; no prostrations and worship of Deva Devis, let alone elderes or Gurus; but is ever self contented as a personification of a humble,ever alert, kind, indifferent yet of sweet tongue and demeanor.]

Substanace of Stanza Forty Eight as follows:

Those who could be the paripurna nirantara mouna vrataavalamambitaas and nitya upaasana merely aiming at the Paramatma‘s avyayaananta nirgunata be stated as the mumuksha jeevees. Mouna dhaarana is the most indispensable and fundanental ingredient of mumukshatva. Mouna alone is the manasshaati pradaata as the causation of silence despite the shada-drishya - sparsha- naasika-vaachaka and finally maanasika tanmaatra prayogaas. Mouna is the gateway to kalpanaarahita vyardha pralaapaas. Mouna is the manasshaanti kaarana. Mouna again is the sankalpa shakti siddhi pradaata since as th vaani prayoga niyantrana kaarana. Mouna again be the Satya suraksha and the praakrita swabhaava vichakshana jnaana pradaata. And finally the Paaramaardhika prerana yukta! Sahanasheetata, sarva samarpana and mouna dharana upayogitaa‘s moolaardha be destibed as of milk-butter milk-butter and ghee ; likewise karma- vyavahaara- guna spandana and filally the mouna dhaarana as of maanasika ekaagrata moola kaarana

203 indeed. Akaarana vaada vivaada suduurata-swayam prashamsha tyagaavalambana maanasikata-taditara bhashana sahana shakti yogyata-vyaktitva are defined as the characteristics of mouna dharana.Now ‗Antar Mouna‘ works with the activities of the waking consciousness. The practitioner learns to witness his thoughts and feelings in a neutral way and realizes how he can reduce the congestion of the mind and bring about calmness and develop concentration. is a concentration technique than can lead the practitioner from simple physical awareness to highest states of meditation. The technique consists of breath awareness, visualization as well as mental and eventually spontaneous repetition of the universal mantra soham .Trataka includes fixing the gaze (internal and external) on a chosen object. The goal is to gather the scattered mind and concentrate on one object.

Substance of Stanza Forty Nine as follows:

Sarvaarthaanaamvyaakaranaadvaiyaakarana uchyate, tanmoolato vyaakaranam vyaakaroteeniti tatthataa/

As explained vide Forty Seven and Forty Ehghtrt earlier Mouna dharana nodoubt the chief ingredient : ‗Samagra karma patityaaga and upaasana as also manovishaya chintana sudoora lakshanaavalambata‘ is indeed the essential prerequisite of ‗brahama swarupa prakarana‘ But that sadhaka be required to take up Karma Sanyaas as explained by BhagavanShri Krishna vide Stanza Forty Seven. Mouna dhaarana thus would imply the ‗tooshnee bhaava poorvaka vidvaan purusha lakshana maatra‘. ‗Nisshaba - Shabda‘ or mouna or silence as againt sound are the essensials of life of not merely of manushyas but of animals- jala vayu and sarva bhucharaas. Vaiyaakaranas are indeed aware of the enevitability of sound be it of vedaas - vedaangaas and whar ever. Omkaara is sated as Sound produced due to the fast movement of Earth, Planets, and Galaxy or the Milky Way, with some 100,000 million Stars. The Galaxy, the Moon and the Earth-all revolving around the Sun-each moving on their own axis at a mind boggling velocity of 20,000 miles per second, produce the Sound and the Sages named the Super Sound as OM. The Sum of the Gayatri Mantra states: The Earth (*Bhur), the Planets (*Bhuvaha), and the Galaxy (* Swaha) are rotating on their own axis at a great velocity as the Sound OM, which is the Formless Entity. The total Kinetic Energy genrated by these movements balance the over-all energy consumption of Cosmos and this is named the ‗Pranava‘ or the Body Energy ie Mass of Galaxies multiplied by two: Mass x Velocity x 2. That Supreme Entity (God) who manifests in the Form of Utmost Radiance (The San or Savitur) is indeed worthy of surrender (Varenyam). One should meditate (Dheemahi) upon the Light (Bhargo) of that Entity (Devasya) and perform the chanting of OM .Brahma Deva rendred the flow of Vedas by the His utterences. Vaiyaakaranaas had specified that the root of sound be of vedaanagaas of six Vedangas constituted the ‗‘or the means to accomplish Mukti, viz. Siksha, Kalpa, Vyakarana, Nirukti, Chhandas and Jyotisha. The utmost magnitude and consequence of Sound is unparalleled universally no doubt but on the other hand mouna swabava for a saadhaka be quintessential. Those very renowned vaiyaakaranaas be too seek to admit that in the context of akshara brahmaanveshana sheela mahaanibhaavaas be most certainly fallen in line. This is indeed be the pattern of tarka shastra and the meemaamsa maagaan -veshana‘ as explained vide Brahma Sutraas as follows:

[Explanation vide the gist of Brahma Sutras : 1. Samanvaya 2. Avirodha 3. Saadhana 4. Phala

1.Samanvaya:

Understanding by Interpretation by only those who are appropriately equipped by some knowledge of Scriptures and awareness of Brahman. Indeed such interpretations of revelation of the Unknown are possible by Upanishads which seek to imply the very purport of Vedas. These comprehend the basis of Awareness about the original cause of Existence and of the Universe. It is only by that Supreme Conciousness that the Ancient Sciptures seek to comprehend but not by a secondary Source of what is

204 loosly designated as the Self Consciousness or Pradhana as Sankhya Yogas seek to interpret; indeed Pradhana is not the meaning of the Self as an individual is Brahman and is not a separate entity either.This is what Upanishads and Sciptures based on the ancient Scripts handed down the ages about the awareness of Brahman from whom the Universe originates, sustains, terminates and regerminates again and again; it is that Supreme Energy as the Source of Vedas, which is the uniform topic of Vedanta Scripts, who is admitted to be the Cause of the World as argued and decidedly established.

2.Avirodha or Inconsistency or Discrepancy of Scriptures is being examined:

Indeed, if Brahman is not accepted as the cause of the Universe and the concept of Pradhana is interpreted as the origin of Mind, Breathing, Food, the One in the Cave of One‘s on heart, the Vision, the Five elements, Atman / Vishwanara then the authenticity of the Scriptures is questioned ; but that is not so and these is no mention of Pradhana as the cause of any of these supported by the Scriptures. The Sankhya Theory is countered on various counts, that Air is not originated by Pradhana; origin of Brahman is certainly not due to Pradhana if there were any like him; origin of water, earth, Gods, Creation or Dissolution, Intellect, cycle of births and deaths, capacity of assessing the Soul as its agent, Soul as both the wood and the carpenter, Soul‘s relationship vis-à-vis the Supreme, Soul‘s ‗sukshmatva‘ or atomicity in relation to the body, its attributes, the level of mutual contacts, possession of all powers, concepts of partiality or otherwise

3.Sadhana or Enabling Spiritual Practice

The earlier Chapter on Avirodha or Non Contradictions of what Brahman is all about and explanations on reconciliations of various Concepts as per Vedic Sciptures propounding the fundamentals of Hindu Dharma Texts. The Current Chapter entitled ‗Saadhana‘ or Spiritual Practice deals with ‗Vairagya‘ or Dispassion and subsequently with ‗Mumukshatwa‘ or Extreme Spiritual Practice or Concentrated and Ripened Endeavour. The Prathama Paada or the First Section deals with imperfections of Existence and as an inducement to Ideal Living the doctrine of . The Second paada defines the nature of an individual and Brahman. The Third one deals with kinds of Meditation and finally the fourth one a discussion on Moksha or Liberation. In the First Section, the First Praadhikarana details the dissolution of a body of the Individual Soul as accompanied by Subtle Elements, Indriayas and Praanas all of which attached to the Soul. In the Second Pradhikarana, the merits of the just concluded life of the body are assessed and the nature of the new mortal life is analysed at the resting Lokas concerned. Similarly the demerits are analysed as well in the Third Praadhikarana. The subsequent Three Pradhi-karanas describe the methodology of the descent of the Subtle Body and the related Self by ether and so on for entering the maternal body concerned.

Section I: This Section deals with the Individual Soul‘s three States viz. that of awakenness, dream, deep sleep with a view to inculcate Vairagya or Dispassion; that fourth and final State is stated to be of ‗Turiya‘or of Super Consciousness which is described as of Tat twam asi or ‗you are that‘. The First Adhikarana describes the Soul as of Dream State which tends to create objects as real in a fleeting experience as knowledge and power of reality are obscured. The second Adhikarana teaches the Individual Soul abiding within Brahman. The Third deals with the Self‘s identity recalling the dream state with its memories and experiences transformed with Reality, that is, dreams turning into awakening. The fourth one describes the state of swoon or half deep sleep bordering with half death or partial non- existence. The Fifth is of the process of the meger of Individual Soul in deep sleep that is Brahman a unique mass of Supreme Consciousness, being devoid of distinctive attributes as ‗Nirvishesha‘ or without

205 remainders, forms, comparisons, and except for the sake of ‗Upasana‘or meditation and worship. The Sixth Adhikarana discusses the aspect of ‗’ or ‗Not This not That‘, of ‗Bheda bhavas‘or differences of opinions. The seventh Adhikarana delineates Brahman‘s role of a bridge or causeway between Reality and Samsara while the Eighth Adhikarana discusses the fruits of Action and of Brahman being the Unique and Supreme Dispenser and Protector.

Section II: Having established in the earlier part of this Section that Jeevatma the Individual Soul and Paramatma the Supreme Soul are the same on the analogy of ‗Tat-Twam-Asi‘ or ‗ Thou Art Thou‘ or ‗You are as I am‘ being of the same homogenous group, the ensuing Part deals with various kinds of Upasana or Vidyas being the Methodologies of Worship; most of these have ‗Pratikas‘ or Symbols like Vaishwanara or Virat, Surya, Akasha, Food or Praana to facilitate approaching Brahman as ‗Saguna‘or with attributes of mind for rendering the gross as subtle and pointed form for easy meditation. These Vidyas are taught in different ‗Shaakhas‘or recensions of Vedas and all have the same objective of realizing Brahman as the Unique Goal.

Section III: That Knowledge or deep understanding of what Brahman is all about and meditation to Him is certainly far more effective than mere Karmakanda which no doubt is required for purification of thought and heart thus serving a subsidiary end of liberating the Self. This has been stressed by Maharshi on the strength of Vedic Texts. Indeed, the texts of Vedas do signify the Rites but only to subserve the merit of Knowledge and the resultant power of meditation. The Brahma Sutras in the current Section seek to establish this very aspect: of the seventeen Adhikaranas of as many as fifty- two Sutras; the facets covered include the primacy of Knowledge and Meditation supported by action-orientd Rites and Sacrifices; Sanyasa or Total Renunciation as an effective tool to learn intensified Brahma Vidya; episodes recorded in Upanishads to support rituals to complement the intensityof meditation; resrictions and relaxations in the intake of food for survival; observe duties of the Ashram of Sanyasa; the highlight of celibacy as a hall mark of an irreversible and life-long vow; exclusion from the Society to shun the non complaince of the vow; meditations connected with the subordinate acts of Sacrifices only to be conducted by Priests and not by themselves; Mouna or abstinence from speech, child like state of non worldliness, innocence of mind and Panditya or erudtion coupled with equanimity and finally the state of Liberation and Realisation of Brahman.

4. Phala or Accomplishment:

Section I: Having discussed certain ‗Sadhanas‘ or practices connected with meditations and other means of worship to the Supreme Self and the Individual Self or Absolute Brahman and the Embodied Self, further discussion ensues about the results or Fruits of such worship. Discussion on a few more other Sadhanas now are being further continued in the present chapter, as the fruits or end-results of the various means of such Vidyas and practices constitute purification of the senses and the realization of the Self itself as Brahman.

Section II. In the earlier Section, the process of Jeevan Mukti has been discussed as at the termnation of the fruits of Karmas or Actions of both the Prarabdha and Sanchita or the recent and ongoing and accumulated nature. Now, the ensuing Section describes the mode of departure of the Soul towards ‗Deva yaana‘ or the Divine Course. The departure entails merger of organs into Mind, functions of Mind into Praana the Vital Force, Praana into the Individual Soul or the Jeevatma, the Soul into the Subtle Elements viz. Earth, Fire, Water, Air and Sky; and thereafter into the Rays of Surya. The time of the process of

206

Merger during the course of Surya in is stated to be fruitful with beneficient and pro-active results to the concerned Individual thus departed and the the results are not encouraging in the Southern Course of the Sun.

Section III: Devayaana or the Path of Gods connected to Brahma Loka is indeed a unique experience of the Individual Soul which is but the reflection of Brahman the Supreme who is Avyaktam-Shaswatam- Vishnum-Anantam-Ajam-Avyayam. However the ultimate that the Soul could traverse into the identity of that Supreme is perhaps to accomplish Saguna Brahma or the Embodied Brahma. Now that the Soul needs to achieve that Hiranyagarbha himself is almost non possible, if at all! Through that Divine Path which is at once possible or not possible has no dimensions of time, distance, direction, range of imagination and possibility.That Goal is purely based on Anubhuti or Experience. This is stated to visualize on way the inter-faces of the following Deities viz. Illumination, Vayu Deva, Varuna Deva, and halt at connected to Stations for worship them ‗en route‘. Finally, the Soul merges into Brahma. The Siddhantha as believed by Badarayana Maharshi is that the ultimate merger of the Soul happens with the Saguna Brahma, while Maharshi Jaimini opines that the Soul merges into the Supreme Nirguna Brahman Itself.

Section III: The Individual Soul attaining Brahma Loka visualizes Sadguna Brahman and finally manifests its true nature as ‗Avibhaaga‘ or Unseparated from the Self, ‗Apahata paapamatwa‘ or Freedom from sins and blemishes, ‗Satya sankalpatwa‘ or of Its own volition and thus totally Liberated, and ‗Chaitanya‘ with Pure and Absolute Intelligence and Freedom. Badarayana thus feels that both the Entities are just the same; these are at once relative and transcendental. The liberated Soul can attain the effects of Saguna and Nirguna on volition; it can exist in Brahmaloka or elsewhere with or without manifestation; it can animate several bodies in any Loka with Lordly powers and is since an integral part of that Supreme.]

Stanzas Fifty and Fifty One

Pratyaksha darshee lokaanaam sarvadarshee bhanennarah, satye vai Brahmaani tishtthamstadvidvan sarvadbhavet/ Jnaanaadishu sthitopyeyam kshatriya brahma pashyati, vedaanaam chaarapurnena chaiaadvidvaan brameevite/

May we thus be able to realize the distiction of this naama rupaatmika prapancha pratyaksha pradarshana on one hand and on the other of the sarva vyaapaka vyaakaroteeta tatvajnaana akshara avinaashi parama tatva jnaana!

King Dhritaraashtra! in this manner the Satya Jnaana sthita purushaas be able to realize the sadguna parama tatva and there after as a consequence of futher grilling of japa tapa layers be enabled to the nirguna niraakaara paramaanubhuti. In other words as a jeevan mukta and further the status of Thou Art Thou as of the sarvaikyata.In other words : Just as a grain of rice if separated from the husk and bran would not be utilised for sprouting like other grains, the pure consciousness in the enlightened Beings when separated from their coverings viz. the six ‗kanchukaas‘ or coverings or the offsprings of Maya Shakti around , then the pure consciousness is like the Supreme Self. Once the individuals are freed from the karmik and other defilements, then there is no reason as to why that seed would not sprout once again. In other words the universe and its diverse objects is called by nescience or deep ignorance. The stages of a Being from the actuality or of awakenness-dream stage-sushupti- and finally the pragjnatwa

207 despite the continuance of the physical body. However ‗taadaatnya‘ or merger is possible only afer the mortal body falls off. In other words, Samsaara begets Agjnana or Ignorance, swaatma jnaana as a result of the removal of the six kanchukas and three malas of ‗aanava-mayiya-karma phalas‘, jeevan mrityu stage might be possible when the self feels like the Supreme but ‗tadaatmya‘ or final merger of the Prajnatwa after the body falls only.

Raja! Hence the Jnaanaadi sadhana yukta vidvaans having followed vedaanta sambhandi shravana- mananaadi saadhana yukta sthitas and seek to attain mumuksha purusha brahma saakshaaraara. Saadhana. Therefore, who soever could make all out efforts in as short number of repeated births and deaths as least needed instead prolonging the agonies of ‗adhibhouthika‘-adhyaatmika-and adhidaivika- natures.‗Shiva dharmottata Purana‘ advises: ‗ One should search for the path whereby one attains liberation from this world in one birth, instead of being interested in liberation over many births!

Chapter Three

Stanzas One - Two and Three

Dhritaraashtra uvaacha/ Sanatsujaata yadimaam paraarthaam Brahmeem vaaacham vasasi hi vishvarupaam, paraam hi kaarteshu sudurlabhaam kathaam prabruuhi me vaakyamevam kumaara/ Sanatsujaata uvaacha/ Naitad Brahma twaramaanena labhyam yanmaam prucchhasyabhishangena Rajan, buddhou praleena manasi pracchintyaa vidyaa hi saa brahmacharyena lampaa/ Aadyaam vidyaamvidyaam vadasi satyarupaam yaa praapyate brahmacharyena sadbhih, yaam praapyanam martyabhaamvam tyajanti yaa vai vidyaa guruvidveshu nityaa/

King Dhritarashtra asked Sanatsujaata as to how the ‗utkrishta vilakshana brahma vidya‘ which be stated as not possible to achieve to the ‗praapanchika vishaanubhuta prajaaeekaas‘. Hence the saamaanya vykatis be never possible as they be under the spell of maayaa janita arishad varga prakampanaa. Therefore do very kindly teach me as to how indeed the vicious circle of having to break the syndrome of birth-death and rebirth agaiin and yet again. Hence my abhyardhana be to enlighten me for the mukti saadhana

Sanatsujaata replied: Raja! You are asking me as of providing me the key to the unshaatterable brahma jnaana maha dwaara and the flood gate of paramata vigjnana amrita dhaara pravaahaas! My reply be as follows : Brahma vidya is rooted to brahmacharya. Brahmacharya be intended to encourage one‘s energy for a higher purpose than for external desires, such as sex. However, Brahmacharya has slightly different meanings based on the context of Ashrama especially as Vidyaardhi ashramaa.. In this context, Brahmacharya is known as the stage of vidyaardhi.. Yet even in the grihasti ashrama that be known as the virtue of fidelty, let alone in the vaanaprastya and sanyaasi. The literal meaning of brahmacharya or clebacy is : Brahma which means the Unknown and the ‗charya‘ means the awareness of Nature ie thinking of not only of the body and its causations but the Parama Vidya. Sex is a part of life, but an obsession with sex is something that hinders spiritual progress. Such a person‘s energy is low; they create a thick and dull vibration around them that nobody likes. This weakens the mind and there is no vigor or commitment in life.’Brahmacharya pratishtayam veeryalabaha”. Great strength comes when you are in Brahmacharya. A true Brahmachari be not indulging in sensual pleasures like sex but also the touch,

208 taste, smell and vision.. Then one would be feeling the body bur of the Pure Consciousness the Unknown. Hence Brahmacharya be the the one to be firmly established in you, as you become the vast and by mighty.Thus the sankalpa vikalpaatmaka maanasika vishaya nivritti buddhi be generated for atmaswarupa nishchalata and hence the atmavishaya jignaasa kaarana.

Stanzas four-five and six

Dhritarashtra uvaacha/ Brahmacharyena yaa vidyaa shakya veditumajasaa,tatkatham brahmacharyam syaadetadvidvin braveehime/

Sanatsujaata uvaacha/ Aachaaryayogenimiha ye pravishya bhtvaa garbham brahmacharyam charanti, ihaiva te shaashtrakaaraa bhavanti vihaaya deham paramam yaanti satyam/

Asmilloke vijayanteeha kaamaan Bahmeensthitimanugateetikshamaanaah, ta atmaanam nirhantteh dehaanununjaadishokaaniva dheera bhaavaat/

King Dhritarashtra then asked Sanaatsujata that nodoubt brahmacharya could be the singular way of parabrahma prapti. Yet, the paramaartha saara bhuta brahma vidya to jigjnaana vyaktis as of myself be kindly preached to me . Midhya prapanchabhuta vastu sambhandha manushyas be how indeed could be rid of janma mrityu vicious circle. In other words dharma karyaas like daana-yagjna satkaryaacharana and satya pravartana be not useful for tha atma jyoti darshana?

Then Sanatsujata responded as follows: Those tatva jignaasu purushaas who be of the ‗achaarya sameepa shishyrika and veda shastra saarabhuta vidya utteernata kaarana paanditha sampaadana‘ from the upanayanaadi dasha to garhatatyaadis be too could achieve atmajyoti darshana, no doubt. All the same , ‗indriya nigrahata and satkarmaacharana‘ too be the underflow of jignaansa. Brahmasthitha jnaanis be in any case need to steer clear of panchendriya doshas and ramifications as of sukha duhkhaas but with clean bhaavanaas of maanasika and buddhi janita durbalataas. Such jignaasus-viveka purvaka shanti swabhaavaas with the most essential prequisites of ‗Damayita-Daana-Daya‘ or Control-Charity- Compassion constituting the three seeds of Virtue. Then meditation is targetted to Brahman as his ‗Hridaya‘ or Intellect; further qualification of that Hridaya-Intellect-Brahman pertains to Truth as well. That Truth is Satya Brahman; the expression ‗tat‘ or ‗that‘ is repetitive since Hridaya, Intellect, Brahman and now Truth all refer to just the same. The phrase ‗Satyameva‘ also signifies the idioms SAT and TYAT, viz. ‗Murtha‘ or Gross and ‗Amurtha‘ or Subtle; the gross body being ‗Pancha bhutaatmika‘ or of Five Elements. Satya Brahman also made the worlds for Himself and is unconquerable by enemies like the ‗Arishad vargas‘viz. Kaama-Krodha-Lobha-Moha- Mada-Matsaras as He is far beyond such complexities. Indeed Satya Brahman conquers all the worlds, he is the very first born, and all pervading!

Thus the Jigjnaavettaas be ultimately enabled due to viveka purvaka prashanta sthita pragjnasya be succeeding the vijaya saadhana with swacchha dehendriya samyama kaarana.

Stanza Seven:

Shareerametou kuruhah pitaa maataa cha bharaha, aachaaraya tasti yajjanma tatsangatya vai tathaamtitam/

209

Brahma sambhanda sthita paramaanadaanubhava and the consequent stree purusha samgoga janita shaareerika sukhaanubhava be the resultant of purusha janma.and the child thus born be readiily able to withstand the sheetoshnaadi rupa dwanvaas. Then that sahana bhava be the resultant of dehendriya maanasika buddhi kaarana, little being aware of the kshana bhangura vyakti vivekata. The maaya janita vishaya vancchaa- avaancchaa of the newly born be unable to resist the swift currents the deha bhava. This is on the analogy of the outer layer of husk and kernel. Then the breast milk of the mother and subsequently of the annaaadi rupa pancha koshaas viz. five Sheaths of Human Body called Annamaya (Physical Energy), Praanamaya (Vital Energy), Manomaya (Mental Faculty), Vigyanamaya (Buddhi or Sharpness of Discrimination) and Ananda maya (Bliss) of the child now turned as a male or female. Now hence the atma swarupa of the body be hidden due the over powering of maya and its paraphernaliya in bits and pieces. Maha Maya obstructing the clear vision of Pure Consciousness due to ‗Shad Kanchukas‘ or Six Layers / Coverings and ‗Malaas‘ or defilements of Aaanava, Maayiya and Karma nature, being the inner most, the interior and the outer parts of the husk that cover in three layers before obtaining the pure grain or antaratma with neither desirable nor the totally free from the stains of the pristine Self! Pancha Bhutas, Panchendriyas and Tri-Tatwas viz. Manas, Buddhi and Ahamkara total up to Prakriti. Prakriti is the totality of the 23 products, each produced from the cause and effect cycle and together Prakriti and Purusha activise the entite universe compose of the tatwas . Thus from Prakriti upto Earth, creation encases ‗Chaitanyam‘ or the Pure Conscious -ness by ‗dehabhava‘ as concealed, just as chaff covering the food grain. This Chaitanyam is covered by Maya aided by indriyas or the sense organs or ‗kalaas‘ to specific gross physical elements. Just as the huge expanse of sky could never be tarnished and polluted by clouds, smoke or dust , could the acts of Maha Maya which are so mysterious and complex otherwise affect the Inner Self whose mirror image is Parameshwara himself! A Being is a soft target to ‗sukha duhkhas‘, ‗mayaa vyamohas‘, ‗janma-maranas‘ and several problems and predilictions. When ‗ghata gagana‘ or ether fills dust in a jar another ether elsewhere at another place too does not fill up with dust. Similarly some human beings might have a tragedy and death in one house but in another street another house might be enjoying a wedding pary. Thus ‗sukha duhkhas‘ are dispersed; Parmeshwara is totally unaffected by Maha Maya and in fact He created her himself to assume the Task of Srishti-Sthiti- Samhaara reperitutively. Thus be the process of Creation.

Now the ‗angushtha maatra Parama Purusha‘ be explained: ‗He‘ is the antaryaami as being present in the samasta praanikoti hridaya sthita recalling the analogy of the outer layer of husk and kernel.That ‗He‘be everpresent in the jeeva shareera and the ‗daharaakaasha‘

[ Vishleshanaas on 1. Angushta maatra Purusha vide Maha Narayanopanishad and 2. On Daharaakaasha vide Chhandogya Upanishad

1.on Angushtamaatra Purusha

III.xiii-xv) Angushtha maatrah purushontaraatmaa sadaa janaanaam hridaye sannivishthah, hridaa manveesho manasaabhi klipto yadaa etad vidur amritaaste bhananti// Sahasra sheershaa purushah sahasraahshah ahasra paat,sabhumin vishvato vritwaa ati atisthad dashaangulam// Purusha evedamsarvam yad bhutam yaccha bhavyam utaamritatavasyeshaano yad annenaatirohati//

(The Inner Self is hardly of thumb size always resident of his heart the hub of distributing evergy arising from Praana the breathing; mind is the charioteer of the organs and senses. Those who realise the significance of the Self knows it all. The Virat Purusha or the Cosmic Person is stated to have endless

210 number of heads, eyes, and feet of far reaching command and the numerical thousand each of these body parts is by way of suggestive magnitude. The Maha Purusha Ishvara encompasses and envelopes Bhumi on all the sides, but again this is an undersratement of ‗dashangulam‘ or of ten inches seeking to express in brief as that expression briefly covers Sapta Lokas, Sapta Paataalas, Sapta Dvipas, Sapta Samudras, Sapta Parvatas, and so on apart from the ‗Kaalamaana‘ the Eternal Time Schedule! Purusha eve vedam sarvam/ or the Maha Purusha Parameshwara is indeed the totality of the Cosmos, of whateever has been, is and will certainly be too!He is the Over Lord of the Universe and of Immortality quite irrespective of the considerations of the Past-Present and Future and what ever grows ‗annatarena‘ or based on the basis of food and the resultant vital energy ! Incidentally, the Inner Self is no doubt well within the Body and its actions but clearly unaffected by its acts and their consequences)

Cosmic Person being the Antaratma is unaffectd by the Individual body‘s actions!

III.xvi-xxi) Sarvatah paani paadam tat sarvatokshi shiro mukham, sarvata shrutimalloke sarvam aavritya tishthati// Sarvendriya gunaabhaasam sarvendriya vivarjitam, sarvasya Prabhum Ishaanam sarvaya sharanam brihat// Nava dvaare pure dehee hamso leelaayate bahih, vashee sarvasyalokasya sthaavarasya charasya cha//A-paani paado javanograheeyaa pashyatyachakshusa shrunoti akarnah, so vetti vedyam na cha tasyaasti vetaa, tam aahur agrayam Purusham mahaantam// Anor aneeyaan mahato maheeyaan aatmaa guhaayaam nihitosya jantoh, tam akratum pashyati vita shoko dhaatuh prasaadaan mahimaanam Ishaam// Vedaaham etam ajaram puraanam sarvaatmaanam sarva gatam vibhutvaat, Janma nirodham pravadanti yasya brahmavaadinobhivadanti nityam//

(The Maha Purusha stands encompassing the entire Universe with His hands and feet on either side, His eyes on either side and ears all over! Parama Purusha is indeed the singular point of shelter as truly representing the traits of senses as present among all the human another beings and at the same time is totally devoid of any features or gunas whatsoever. That is, Bhagavan although is nirguna swarupa or devoid of gunas or characteristics yet he experiences, just for the sake of human and other Beings allows the Antaratma to simulate the experiences of the organs and senses and does allow the same sensations! The next stanza of the Upanishad explains that the Embodied Inner Self or the ‗Antaratma‘ also possesses the experience of the ‗nava dvaaras‘ or nine body gates and supervises the momements of the body organs enabling the two way traffic of the entry and exit points. The Antaraatma of the Being concerned is like the one who renounces the responsibilities of the body‘s nine gate ways and keeps specific neutrality of the actions but remains unffected. The human body comprises of the nine gates viz. seven gates on the head itself besides two more on the lower body like the nine gates of th body temple all directed by the mind; indeed the Self or th Inner Conscience is not responsible to the acts of omission and commision but remain as a mute spectator as eventually the Being with the body and its senses would have to experience the sins or virtues and the resultant fruits but the blame or blessing are due to the Individual but not his or her Conscience!

2. Daharaakaasha vide Chhandoogya Upanishad

Despite the non-dual Reality of the Self and the Supreme as exists in the Lotus Heart of ‗Daharaakaasha‘ or the Small Space, one‘s own body parts are responsible for deeds and the Self is but a mute spectator !

VIII.i.1) Harih Om, atha yad idam asmin Brahmapure daharam pundarikam veshma, daharosminn anta- raakaasha, tasmin yad antah, tad anveshtavyam, tad vaa va vijijnaasitavyam/ ( Harih Om! There is a

211 need to enable normal undersanding to identify the Individual Self with the Absolute and Superlative Self; this is especially to conceive the Object with qualites like organs and senses in the mortal world viz. the Self, as juxtaposed with the Ultimate Reality in terms of Space, Time and other derivative features of the Pancha Bhutas or Five Elements. This is why normal knowledge of mortal conditons vis-à-vis the macro view of higher and applied situation becomes needed. Therefore then, a lotus like small space viz. ‗daharaakaasa‘within the dwelling place of Brahman is viewed for the understanding.The inference is that Brahman has manifested himself in the form of an Individual Soul called Existence and even as the latter is totally detached, there are officials of that abode who are responsible for the maintenance of that abode which is purely temporary ; once that Individual Soul-which is but a reflection of Brahman himself- is transferred then a new abode gets ready and the Manifested Brahman called Individual Self- is migrated too again on temporary duty. Thus the mirror images of the Original Brahman keep moving to varying abodes on purely temporary basis! But the original is always intact and the duplicate reflections are in circulation from birth to birth of the mortal bodies!) VIII.i.2-3) Tam ched brhuyuh, yad idam asmin Brahma Puredaharam punadikam veshma, daharosminn atharaakaashah kim tad atra vidyate yad anvesh –tavyam yad vaa va vijijnaasitavyamiti sa bruyaat // Sa bruyaat: yaavaan vaa ayam akaashah, taavan eshontarhridaya aakaasha; ubhe asmin dyaavaa prithvi antar eva saaahite, ubhavagnischa vaayuscha Surya Chandramasaav ubhau, vidyun nakshatraani yacchaasyehaasti yaccha naasti sarvam tad asmin saahitam iti/ (As one enquires that since at the abode of Brahman there was a lotus space then what would be that small space that would have to be realised! The reply has to be as follows: That specific space within the heart is as huge and cosmic as space outside within which are enveloped the heaven and earth, Fire and Air, Surya and Chandra, lightnings and Stardom, and so on! Whatever one perceives in the Universe is but a part of the unknown!) VIII.i.4-5) Tam ched bruyuh asminsched idam Brahma pure sarvam smaahitam sarvaani cha bhutaani sarve cha kaamaah yadaitajjaraa vaapnoti pradhvamsate vaa, kim tatotishisyataiti// Sa bruyaat: naasya jaraayaitajjeeryati, na vadhenaasya hanyate; etat Satyam Brahma puram asmin kaamaah samaahitaah; esha atmaa-pahata-paapmaa vijaro vimrutyur vishoko viji- ghaastopipaasah, satya kaamah satya sankalpah, yathaa hi eveha prajaa anvaavishanti yatha anushasha -sanam, yam yam antam abhikaama bhavanti yam janapadam, yam kshetra bhaagam, taam tam evopa jeevanti// ( The next query would be that if all aspirations and desires of the Beings are fulfilled in the abode of Brahman, then how about old age, diseases and such problems occurred, and what would be the answer to such natural mis-happenings!Then the answer would be that Brahman would not be victim of age, disease, death. Indeed this is always so in the true abode of Brahman where only positive blessings are derived. This is Brahman or the Self that has no decay, disease and death; it would be free from sins, and the resultant negative impact of sorrow, hunger, thirst, unfulfiled desires and unfailing will. But if the mind which is the head of body limbs misdirects vision, speech and the concerned senses, understandably the serving agents would obey their master and sins or virtues as the case might be are recorded on the balance sheet of Fate, while the Self or the Inner Conscience which for sure is not responsible for the acts of ommission and commission would remain as a mute spectator! Eventually the Being with its body adjuncts would have to suffer or enjoy the consequences; the blame or blessing is thus not, repeat not, due to the Self or Brahman since both being the same of Purity, but perhaps to what is called Fate or the balance sheet account on the basis of the body actions!) VIII.i.6) Tad yatheha karmajito lokah kheeyate, evam evaamutra punyajito loakaah kshayite; tad ya ihaatmaanam ananuvidyaa vrajanti etamscha satyaan kamaan, teshaam sarveshu lokeshvakaama charo bhavati; atha ya ihaatmaanam anuvidya vrajanti etaamscha satyaankamaan, teshaam sarveshu lokeshu kaamcharo bhavati/(Just as the deeds of evil are exhausted the results get diminished, the impact of virtuous deeds too gets lessened. Therefore,

212 those who depart from this world without realising the Self as instructed by teachers or on their own efforts continue to be in the endless chain of births and deaths . But the select handful who succeed enjoy freedom of movement and enjoy bliss)]

Further substance of Stanza Seven

One‘s own Achaarya be then the third most significant pratyaksha daiva next onl the maatru-pitru pratyaksha daiva swarupaas to the manushyaas as the Acharya alone could explain and more so undertake the practice of kama dharmaas of a vidyarthi maanava since the Acharya be well equipped to do so. Raja Dhritaraashtra! - explained the mentor Sanatsujaata- just as in the case of shareerotpatti karana, the satkarmaacharana paalana be the in the realm of the Acharya the Preceptor of the ways and means of paramatma‘s parama saara , its ways ans means of accomplshing‘ That‘ as the ‗Satya and Nitya‘.

[ Vishleshana vide Taittireeya Upanishad‘s Universal Commands for Good Living

I.xi-2-4) Deva pitru karyaabhyaam na pramaditavyam/ Matru devo bhava, Pitrudevo bhava, Acharya devo bhava, Atithi devo bhava, yani anavadyani karmaani taani sevitavyaani no itaraani, yaani asmaakam sucharitaani, taani tvasyopasyaani, no itaraani// Ye ke chaasmcchreyaamso Brahmaah teshaam tvayaasanena prashavasitavyam, Shraddhayaa deyam ashraddhayaadeyam shriyaa deyam, kriyaa deyam, bhiyaa deyam samvidaa deyam/ Atha yadi te karmavichikitsaa vaa vritta vichikit saa vaasyaat// Ye tatra Brahnamaah sammarshinaah yuktaa aayuktaah alukshaa dharma kaamaahsyuh, yathaa te teshu varteran tathaa teshu vartethaah// Esha aadeshah, esha upadeshah, esha Vedopanishat, yetadanushaashanam, yetamupaasitavyam, ekamu chaitadupaasyam// (Having underlined that there should not be any excuse to abstain from the duties of worshipping Devas and Pitru Devatas, on the level ground, the duties are to one‘s own mother to have given birth and nourishment, father for one‘s upbringing , tradition and discipline, the Teacher to provide him education and training to face life besides opening gates for Knowledge-Samsara-Dharma-Karma-and Liberation. The ‗Atithi‘ or the revered guest too is of divine nature, and one should offer him a seat, remove the fatigue in reaching one‘s home, receive them with respect and honour becoming of the stature of the host, and make befitting offerings not out of bravado and superior feeling but with modesty and friendliness with equal status. This kind of treatment is specially stressed in respect of Brahmanas who are particularly experienced in rendering their duties and customs with faith and dedication. These are indeed the instructions of Vedas and the established principles of Dharma. As regards ‗Karma‘ or Scriptural rites and duties, aided by knowledge, these are required to be practised as per their perscribed procedures backed up be relevant Mantras or Stanzas, and on the basis of time-proven customs. But, it is essential to realise that acquisition of the fruits of the Karma is an on going process through a chain of births and deaths and it would be too naive to imagine that the karmas of one or successive lives would lead to ‗Brahmatva‘in one go! Chhandogya Upanishad (VIII.i.6) clarifies: Tad yatheha karmajito lokah ksheeyate, evam evaamutra punyajito lokah khseeyate, tad ya ihaatmaanam ananuvidyaa vrajanti etaamscha satyaan kamaan, tesham sarveshu lokeshvakaamchaaro bhavati, atha ya ihaatmaanam anuvidyaa vrajanti etamscha satyaankaamaan, tesham sarveshu lokeshu kaamcharo bhavati/(Just as the deeds of evil are exhausted by the results of virtues gained, those who depart from the world, without realising that the Self would secure positive gains and a select handful succeed as instructed by theirTeachers in attaining freedom of movement and enjoy bliss!) Moreover the fruits of Karma are multi-impacted like happiness of progeny,

213 heaven, glory, prosperity; no doubt, ‗Satkarma‘ too is stored and piled up but the balance surplus effect is what matters to lead up the heights of Brahmatva! ]

Stanza Eight

Sa aavrunotyamrutam samprayacchhantas,ai na druhyot kritamasya jaanan, gurum shishyo nithyamabhivaadeeyot swaadhadhyaayaayamicchhecchhecya sadaapramattah/

In this samsaara the pancha bhutaatmika shareera be ushered in due to the interaction of a mother and father yet the antaraatma inside the bhoutika shareera be immune thereof. This could be explained by one‘s own aacharya appropriately who be able to explain about the sthuula-sukshma swarupaas and about the ephemeral and eternal conceptuations. In this context Prahnopanishad is worthy of reference:

[ Vishleshana vide Prashnopanishad vide TheThird Question: From where and whence Life is born, sustained and then departs!

III.1-2) Atha hainam Kaushalyascha Ashvalaayanah papraccha, Bhagavan, kuta esha praano jaayate, katham aayaati asmimschareere, aatmaanam vaa pravibhajya katham pratishthate, kenotkraamate, katham baahyam abhidhatte, katham aadhyaatmam iti// Tasmai sa hovaacha, atiprashnaan prucchasi, brahmishthoseeti tasmaat teham braveemi/

(Kausalya, the son of Ashvala asked requested Maharshi Pippalaada a typical and searching question as to wherefrom and whence human life would be born, how would Praana enter the body, how does it distribute itself and settle in the body; in what way would it depart‘ what are its external supports and would indeed connect iself with the Individual Self! Considering the mystical and transcendental nature of the question, the Maharshi exclaimed that the enquirer ought to be a true Seeker of Brahman for his subtle enquiries and agreed to reply as succintly as possible).

III.3- 5) Atmaanaa esha praano jaayate, yathaishaa purushe chhaayai tasminn etad aatatam, mano kritena aayaati asmin shareere// yathaa samraadevaadhikritaan viniyunkte, etaan graamaan etaan graamaan adhitishthasveti, evam evaisha pranah itaraan paanaan pruthak pradhag eva sannidhatte// Paayuupasthe apaanam, chakshuh shrotre mukha naasikaabhyaam praanah svayam pratishthe, madhye tu samaanah esha hyetaddhutam annam samam nayati, tasmaad etah saptarchisho bhavanti//

(From One‘s own Self or the Inner Consciouness viz. the Maha Purusha, Praana or Life is generated and fixed and as an effect of the body and mind as also the resultant actions follow. also sounds similarly vide II.i.2-3: Divyo hi amurtah Purushah sa baahyantaro hi ajah, Apraanohi amaanah shubhrohya aksharaatn aparah paraah/ or Purusha or the all pervasive yet resident of one‘s heart or the Antaratma is the self effulgent, formless, existent within and without, unborn, devoid of praana, mind and thoughts but by his decision materialised pure-imperishable-incomprehensible yet Realisable reflection of the Self. In Brihadaaranyaka Upanishad vide IV.iii.7 Maharshi Yagnyavalkya visualised as was asked about the Self replied: Katama Astmeti! Yoyam vignaanamayah: praaneshu hridayaantarajjotih Purushah; sa samanaah sannubhau lokaavanusancharati dhyaayateebalelaayateeva,sa hi svaapno bhutvevam lokamatikraamati mrityrupaani/ or the person called Self comprises awareness of the senses of vision, hearing capacity, touch, smell-all directed to and emerging from his own heart and the light within. Even being steady and stable, he remains where he exists and wander by way of imagination or in a dream state of mind. He exists here yet imagines in a non- real phase of mind by sheeer ignorance and

214 flight of fantasy! Brihadaaranyaka Upanishad vide II.i.18 describes the dream stage: Sa yadraitaya svapnaayaacharati, te haasyaa lokaahaah; tadyuteva maharaajo bhavati; utaiva mahaa brahmanah, utte vocchaavaacham nigacchati; sa yathaa mahaa raajo jaanapadaan griheetvaa sve janapade yathaa kaamam parivartet, evamevaisha hetat praanaan griheetvaa sve shareere yathaa kaamaan parivartate/ (As the Self is passing through the phase of dream state, then he feels on top of the world like an emperor sometimes like an ideal and virtuous brahmana as though he is carrying all his subjects freely; just as his ‗praanaan griheetvaa sve sharire yathaa kaamam parivartate‘ or his ‗praanas‘ or breaths and senses moves about in his body as he pleases! Brihadaranyaka Upanisdhad vide IV.iv.6 further explains that Action follows Action; as the Individual Self transmigrates from one birth to another, the erstwhile subtle body or its subtle mind is transferred to the new gross body‘s mind and then the previous desires and works get terminated and a fresh account of paapa punyas gets created! Now in the fresh birth, ‗ yathaa saamrat eva viniyukte‘ or as the King orders his officers, then ‗ Praanaah samnidhatte prithak prithak eva itaraan praanaan‘ or the Principal Praana engages the other pranas or the organs accordingly seperately! The ‗apaana‘ or the out breath is located in the organs of excretion and generation, Praana, the chief of the main life breath is in the eyes, ears, mouth and the nose; the ‗Samaana‘ or the equalising breath is in the middle and that is what receives food as that has the cause for distributing energy all through the body from the seven flames in the stomach , when as that digestive energy reaches the heart and as per the directives of the brain in the head the channels of distribution are despached to seven organs viz. the two each of eyes, ears, nostrils and the mouth.)

III. 6-7) Hridi hyesha Atmaa, atraitad ekashatam naadeenaam taasaam shatam shatam ekaikaashyam dvaa saptatir dvaasaptatih pratishakhaa naadee sahasraani bhavanti, aasu vyaanascharati// Athaika - yordhva udaanah, punyena punyalokam nayati, paapena paapam, ubdhaabhyaam eva manushya lokam//

(The heart in the subtle Self is connected to some hundred and one nerves of importance each one of these is described as with hundred divisions and each of such divisions is stated to be of 72000 sub- branches or arteries, among which permeates ‗Vyana‘ of the Pancha Pranaas, activising the various directions of the heart spreading all over the joints, shoulders and vital parts. It is this Vyana of the Pancha Pranaas that demands of the body parts of deeds that require strength to perform. Chhandogya Upanishad vide VIII.vi.6) Shatam chaikaa cha hridayasya naadyah taasaam murdhaanaam abhinih abhinishtraika tayordhvam ayann amritatvam eti vishvavam anya utkramane bhavanti/ In the context of the process of death, the status of the physical nerves and how Sun influences these is described: the veins of the body issuing out of the fleshy bulge called lotus shaped heart is charged with juices of varied colours akin to human desires. The heat of the Sun causes bile which when comes into contact with phlegm in the nerves assuming different colours as accentuated by wind contacts. As life departs, the Self goes upwards through the Sun rays and the praani reaches the Sun within the time that mind travels. The nerves connected to the heart are hundred and one. At the time of departure, one of the nerves-Brahma Nadi- of the blessed ones reaches the crown of the head . While the opening of that nerve enables Immortality, vyana through other exit points totalling nine indicates definite return to the cycle of rebirths. Now the reference to Udaana; this vital force moves everywhere in the body from top to toe. When it takes an upward trend it leads to Deva Lokas and as it takes a downward trend it leads to ‗ manushya loka if it is ‗ubdhaabhyameva‘; or as a result of paapa- punyaas or sins and virtues)

III.8-9) Adityo ha vai baahya praana udayati, esha hyenam chaakshusham praanam anugrahnaanah prithivyaam ya Devataa saishaa purushasyaapaanam avashtabhyaantaraah yad aakaakaashas sa

215 samaano vaayur vyaanah// Tejo ha vai udaanah tasmaad upashaanta tejaah punarbhavam indriyair manasi sampadyamaanaih//

(Surya indeed is the external praana which ascends in favour of Praana that is present in the eye. The Deity of Earth favours attracting the ‗apaana‘ in a human being. The Antariksha as signified by Vayu Deva is ‗Samaana‘ and Vyana is Air in the common parlance. The interpretation is that while Surya- Bhumi-Antariksha are stated as of the divine context, Praana-Apaana-Samaana are stated as eyes, exiting wind of human beings and common Air respectively. As regards Udaana, Tejas and common light are the divine and human forms respectively. As explained above,Udaana is the cause of death too, besides all the deeds requiring force in the normal course of life.)

III.10-12) Yatchistastenaisha praanam aayaati, praanaastejasaa yuktah sahaatmaanaa yathaa samkalpitam lokam nayati// Ya evam vidvaan praanamveda na haasya prajaa heeyate, amrito bhavati, tadesha shlokah: // Utpattim aayatim shtaanam vibhutvam chaiva panchadhaa,adhyaatmam chaiva praanasya vijnaayaamritam ashnute, vijnaayaamritam ashnute, iti//

(Whatever frame of mind and thoughts occur to a human being at the time of the end of life, indeed those very thoughts and feelings along with the functioning of the organs similarly attuned do surface then. Then the prime Praana of the dying person along with Udaana , the Consciuosness tapers off and ‗ praana yuktah tejasaa nayati lokam yathaasankalpitam‘ or the Life Force along with the light within leads to the lokas as felt and deserved! Any person of knowledge who understands of what praana as all about certainly knows that the Departed Soul or the Antaratma then merges in its own origin. In this context, there is a relevant verse: A person of knowledge of Praana would thus be sensitised with its origin, entry, place of residence and the process of exit by achi eving its next destination as per one‘s own actions of a mix of virtues and vices; very few attain Immortality and the majority return back to Life again; this is the Truth of Life and that indeed again is the Truth of Life!)]

Stanzaa Eight further continued

Having explained to King Dhritaraashtra thus, Sanatsujaata stated further as follows: Thus once the sudguru would impart the way and means of crossing the hurdles and the awareness of sthuula-sukshma swarupaas and about the ephemeral and eternal conceptuations, then the avidyaaatmika maya be crossed over. In this respect the Apastamba Dharma Sutraas had repeatedly emphasised the utter need for a Guru and the swaadhyaaya dharma of what all veda vidya was taught to the Shishya. In other words, the sadguru‘s amritha tulya vidya daana to the shishya be suitably fructified by the sustenance of swaadhyaaya as of an ever lasting fruitfulness. The need for swaadhyaaya thus be of the paramabrahma‘s atmarupa pradaana to a buddhimaan shishya as explained by an acharya to a shishya . How ever,the Apastamba Dharma Sutras had warned against swadhyaaya in certain circumstances such as the following: The brahmachari should avoid vedaadhyayana on a high-road, squares and the like, unless smeared that specified area with cow-dung. Vedaadhyana be rejected in smashaana nor anywhere near it within the throw of a Samya, the Samya is either the pin in the bullock's yoke or the round stick, about a foot and a half in length, which is used for the preparation of Vedis. If a village has been built over a cremation-round or its surface has been cultivated as an agricultural land, the recitation of Vedas in such a place b0e not prohibited. A low class of the chaturvarnas or an an outcast are in a procession to a smashaana then again swadhyaaya be avouded.. Even if the swadhyaayi might notice a low class woman, much less a person noticed union with that kind of a woman the recitation of the Veda must be interrupted

216 forthwith. If he, who is about to study the Veda, might wish to talk to a menstruating woman, he should first speak to the Brahmaṇa and then to her, then again speak to a Brahmaṇa, and afterwards resume the swadhyaaya while blessing the children o the brahmana couple concerned.. Svadhyaya be discontinued if there were a dead body in the neighbourhood, especially of chandalas, robbers, and hunters. While mounted on elephants, horses or carriages swadhyaaya be discarded. And so be the first two days/ nights past amavasya of any month too.

[ Vishleshana on the significance of Swaadhyaaya vide 1.Taittireeya Aaranyaka 2.9. 1-2 : and 2. The Taittireeya Brahnana respectively:

1.

Ajaan ha vai prushreeyams- tapasyamaanaan, Brahma svayambhava bhyaanarshatta, rishayo bhavant- dishtinaamrurushitam, taam Davataamupatthishthant yagjnakaamasta etam Brahma Yagjnamapashyanta -maaharantenaa yajant/ Yadvachodhyargeeshata taah paya aahutayo Devaanaambhavan, yadyajuamshi ghritaahutayo yatsaamaani somaahutayo yadatharvaangiraso madhvaahutayo yad brahmanaaneet - itihaasaan puraanaani kalpangaadhaam naaaraashamseermedaahutayo, Devaanaambhavataabhih kshudam paapmaanpaaghrinnapahitapaapmaanol Devaah svargam lokamaanyan braahmanah saayujya- mrishayogacchan /

Swayambhu Prajapati having assumed a huge human form and appeared before a few persons deeply engrossed in realisation of Truth and they were free from the shackles of Kaala Maana or the Cycle of Time thus with freedom from death and rebirth as they were the symbols of Purity. Those few came to be known as RISHIS as of the status of rishitva; indeed no human being is born as a Rishi but requires to earn the title after endless spiritual fulfillment. They decided to congregate and perform deep meditation as they visualised ‗Brahma Yagjna‘. Then as they converted their inner feelings as Rik Mantras and practised as ‗Svaadhyaaya‘ or self study; the Mantras got apapted as per Shiksha including ‗Chhandas‘ and thus emerged as a ‗Vedandga‘. They offered cow- milk as Deva Swarupas emerged in the Prajapati‘s forms. Then some of the Rishis paved the way to Yajur Mantras and offered ‗ghrita‘ the cow ghee was offered. With the art of chanting in tuneful mantras, Saama Veda mantras emerged and side by side ‗Shiksha‘ Vedanga with ‗Sangeeta‘ got shaped up and the offerings were of Soma. Then the Atharva Angirasa Maharshi with Atharva Mantras performed offerings to Deva Swarupas with honey. Thus for generations Vedic Hymns came to be offered to Deva Forms of Swayambhu with Rik-Yajus-Saama- Atharva Mantras while Veda Vyasa suggested the Four Vedas separately for the convenience of the posterity. Side by side ‗Shad Vedangas‘ viz. Shiksha-Vyakarana-Kalpa Grandha- Nirukta- Chhandas and Jyotisha too evolved gradually.Eventually, learned Rishis scripted Itihaasaas, Puranas,Kalpas, Gaadhaas and so

2.

Taittireeya Brahmana describes the Significance of Svadhyaaya as the key to Dharmaacharana :

I.ix.1) Rutamcha svadhyaaya pravachane cha, Satyam cha svadhya pravachane cha, Tapascha svaadhyaaya pravachanecha, damascha svadhyaaya pracachanecha, shamascha svaadhyaaya pravachanecha, Agnayascha svaadhyaaya pravachanecha, Agnihotrascha svaadhyaaya pravachanecha, Atithayascha svadhyaaya pravachanecha, Manushyam cha svaadhyaaya pravachanecha, prajaa cha

217 svaadhyaayana pravachanecha, Prajanascha svaadhyaaya pravachanecha, Prajapatischa svaadhyaya pravachanecha, Satyamiti Satyavachaa Raathitarah, tapa iti Taponityah Paurushishtih, svaathyaaya pravachane eveti Naako Maudgulyah, taddhi tapastaddhi tapah/

(An earlier statement of this Upanishad emphasised possession of Knowledge (I.vi) is of paramount importance for the attainment of sovereignty. This however is certainly not misconstrued to step-down the significance of ‗svaadhyaya‘ or practice of retention along with ‗pravachana‘/ ‗adhyapana‘ or teaching to next generations , dama or self-control of physical and internal organs, learning and teaching, saama or inherent balance of thought and deed , Agnihotra or Sacrifice, practice of austerites, adoration of ‗Athithis‘, discrete procreation as per precribed regulations and in short ‗Dharma paalana‘ as per ‗Varnashrama‘. This is possible with ‗svadhyaya‘ which reminds the principles of Dharma; it is very important to learn but another to absorb, but most significant is to practise which originates from Svadhyaya and Svadhyaya in essence to ensure practice of austerities. Truth is the key to Brahman says Satyavacha of the lineage of Rathitara; austerity is the unique input of Dharma as firmly convinced by Taponitya, the son of Purushisht; learning and teaching knowledge is emphasised by Naaka the son of Mudgala. Indeed austerity is what righteousness is all about, one concludes!) Knowledge of Vedas leads to Self Realisation as being identical to the Supreme:

I.x.1) Aham vrikshasya rerivaa, kirtih prishtham gireriva,urdhva pavitro vaajineeva svamritamasmi/ Dravinam sarvachasam, sumedhaa amritokshitah, iti trishankor vedaanuvaachanam/

(It is a truth of the Universe that knowledge is the product of a mind purified by Self-denial. The Veda knowledge aptly describes that the Universe is likened to the eternal Tree signifying Brahma; the knowedge of Vedas and Smritis enumerating the obligatory duties of human beings with no selfish ends whatsoever certainly leads up the ladder to reach the top of the Tree of Life to discover Brahman; this is what the Great Seer of Trishanku- as Sage Vamadeva experienced-came to realise Brahman within his own Self! This is why the Seer states Aham vrikshasya rerivaa/ ‘I am the one to tackle the Tree as my effort is like reaching the mountain peak and even as exalted as the Sun on the Sky; indeed the Self of mine is supremely effulgent comparable only to Surya; I am replete with knowledge, faith, confidence, capability to attain the Status of Immortality and Permanence! The Self is ‗urthva pavitram vaajini eva’, or of peak like purity, saturated with food, wealth, varchasam or splendour and extaordinary wisdom and fulfillment!‘]-

Stanza Nine

Shishya vrittikramenaiva vidyaamaapnoti yah shuchihi, brahmachatya vratasyasya prathamah paada ucchyate /

None indeed be the dosha bhaavaacharana yuktaas. As one be replete parama bhakti vinamrataas to to Deva Devis, so be to in respect of one‘s guru deva too as guru bhakti ; the goodhaarha be the certain means of ‘hridaya prakaasha spandana kaarana‘. The same was emphasized by Aapastamba Maharshi. Aapastamba Kalpataru asserts as follows:

[ Explanation vide Aapastamba Sutras

Vidyardhi Dharmas include their vesha bhaashaas- shubhrata- aashrama- bhojana nirnayas- brahmacharya- gayatri / nithya agni kaaryaas- Guru shushrusha-saanghika pravartana- veda pathana-

218 sikshana- guru bharya putra putrika vyavaharana- swaadhyaaya- saanghika pravartaana- and finally brahmachryaashrama . Then would grihastaashrama-vivaha- stree sangama- griha nirvahana- bhojana nirnaya-atithi seva- swaadhyaya- nithya dhaarmika pravritti-daana dharmas- dhanaarjana- putra putrika nirvahana- vamsha paaramparya and saanghika kartavya- rajyanga kartavyas- nyaayaadhedesha kartavya nirvahana-maataa pitru seva- sodara-sodari sabhyatas- bandhu sneha karyaas- pirtu tarpana vidhis and so on followed by vaanaprastha-sanyasa dharmaacharana. Tasmād dharmān ācinoti sa ācāryaḥ / He from whom one gathers knowledge of Dharma is called the ‗aachaarya‘ the preceptor. tasmai na druhyet kadācana/. The teacher should never be offended in any way. sa hi vidyātastaṃ janayati / For he gives a second birth to the student by [imparting to him] sacred learning. tacchreṣṭhaṃ janma / As this second birth is the best as it paves the path of spiritual progress as leading to salvation, and hence the guru is considered a pitru deva and and the disciples as his spiritual sons. The disciples between themselves have the relationship of ‗guru sahodara‘ too. śarīram eva mātā-pitarau janayataḥ/ As the parents together create body only, which is a mere product of matter and is a‘ jeevaatma vaahana‘ or the vehicle for the jeevatma. The initiation might be then taken to the role as a Brahmachari in the Guru Nivasa. Manu Smriti 2:164 explains: aṣṭācatvāriṃśad varṣāṇi For forty-eight years- if he learns all the four Vedas for a quarter less than for thirty-six years , ardhena /Or less by half ie. for twenty-four years, tribhir vā / Or three quarters less ie. for twelve years, dvādaśa avara ardhyam/ Twelve years being be the shortest time for his residence with his teacher. na brahmacāriṇo vidyā arthasya para upavāso- ‘asti/ A vidyaarthi who studies the sacred vedic knowledge should not dwell with anybody else other than his teacher. ‗A student who learns the Veda shall not fast in order to obtain heaven‘. ‗atha vidhiḥ/ Thus the regulation of studentship as the shishya be ever under the vigilance of the Guru ever constantly as strictly under the his instructions of the Guru as per the dictum : Maatrudevo bhava-Pitru Devo bhava- Aacharayadevo bhava/ in that sequence. Acharya adhinaḥ syaad anyatra pataneeyebhyaḥ / The vidhyarthi should ever obey his teacher, except order to commit crimes which would cause loss of Brahmanatva. ‗Hitakaari guror apratilomayan vaacha/ He should be ‗adha aasana shaayi‘ or be seated politley seatrd the guru‘s feet. Naanudeshyam bhunjeetaa/ He be offered the ‗ naivewdya prasaada‘ of the remains of offerrings to Deva-Pitru Devas. ‘tathā kṣāra-lavaṇa madhu māṃsāni/ He be never consume the intake of pungent condiments, salt, honey or meat as these be prohibited. He should not sleep in the day-time ,nor use perfumes and never indulge in ‗ maithunaṃ na caret’. Wash not his body with hot water for pleasure. In case his body is soiled by unclean things, he should clean it with earth or water, in a place where one is not seen. ‗ na-apsu ślāghamānaḥ snāyād yadi snāyād daṇḍavat plavet‘. The ‗mekhala‘ or the girdle be made of Muñja grass, consisting of three strings as twisted to the right. jyaa raajanyasya. A bowstring should be the girdle of a Kshatriya, Mounjee vaayomishraa/ The girdle of Muñja grass be tied up to with some pieces of iron. Aavee sutraṃ vaishyasya /. A wool thread be the girdle of a Vaishya, shairi tamaali vetyeke/ Or in the case of the vaishyas, a rope used for yoking the oxen to the plough, or a string- made of Tamala vriksha bark.Paalaasho dando bvrahmanasya naiyagrodhaskakandanojotvaa ingro raajasya baadara oudumbaro vaa vaishya vaakshom danda ityavarnana samyogeneka upadeshanti, palaasho danda ityaa-varnasamyogonaika upadeshanti/ The staff carried by a Brahmaṇa should be made of Palaasa wood, that of a Kshatriya of a branch of the Banyan tree, which grows downwards, that of a Vaishya of Bādara or Udumbara wood. Some declare, without any reference to caste, that the staff of a student should be made of the wood of a tree. Vaasah/ One should wear a ‗koupeena‘ or a cloth to cover the loins. Shaaneekshoumaajeenaani/Thus as peer the ‗varna vyastha‘ the ‗koupeena vastra‘ be worn atlesast by ‗pavitra pashu charma‘. Kaashaayam chaike vastramupadishati/ Some of the aachaara brahmanas do wear kaashaya vastras too. A Brahmaṇa is stated

219

to have stated: A devout brahmachaari taking to bhikshaatana from a limited households seizes away the charities from women, the punya of grihasthaas , the daana karya punyas, the sacred learings of swaadhyaayaadi punyas of grihastas and co brahmacharies. Indeed such bhishatanas be never considered as ‗ucchishthaas‘ or the residual food left on a plate after some one has eaten. The vidyardhi, of brahmana varna thus would request the house wife as ‗ bhavati bhikshaam dehi‘- a kshatriya vidyardhi would seek the bhiksha stating ‗ bhikshaam bhavati dehi‘ while a vaishya vidyardhi would announce at the doolrstep ‗ bhikshaam bhavati dehi‘. The student having taken the bhiksha would perform ‗ nivedana‘ to the Guru and only thereafter secure the clearance of the Guru should cosume the ‗bhikshaanna‘. In the absence of the guru on reaching the ‗aachaarya sthaana‘, then if the acharya were unvailable, then the guru patni or the guru santaana but not ever to others even if there were shrotraiya panditaas in the vicinity when even if the bhikshatana just for the shishyaa‘s sake was not worthwhile but should rather be disposed in the agnihotra of the household. As the bhikshaana bhojana afrer the clearance of the guru-gurupatni and guru santaana , the vidyarthis be responsible for clearing bhakshaana paatras by himself, after leaving the leftover by ‗bhu sthaapana‘ or the offerings to servants or to ‗heena atis‘. Once the clerance of the Guru then the bhikshaanaa be performed naivadya to the ‗aavahaneeya agni‘ before self consumption.

Hence the charuspaada brahmacharya varnana be as of the brahmacharya of the vidya praaptata kaala on wards all through the varnaashramaas of brahmachaari-grihasta- and sat-nyaasaas.This was explained in the first secios of the Third Volume of this Seence of Satatsujaateeya as repeated again as folllows: Brahma vidya is rooted to brahmacharya. Brahmacharya be intended to encourage one‘s energy for a higher purpose than for external desires, such as sex. However, Brahmacharya has slightly different meanings based on the context of Ashrama especially as Vidyaardhi ashramaa.. In this context, Brahmacharya is known as the stage of vidyaardhi.. Yet even in the grihasti ashrama that be known as the virtue of fidelty, let alone in the vaanaprastya and sanyaasi. The literal meaning of brahmacharya or clebacy is : Brahma which means the Unknown and the ‗charya‘ means the awareness of Nature ie thinking of not only of the body and its causations but the Parama Vidya. Sex is a part of life, but an obsession with sex is something that hinders spiritual progress. Such a person‘s energy is low; they create a thick and dull vibration around them that nobody likes. This weakens the mind and there is no vigor or commitment in life.’Brahmacharya pratishtayam veeryalabaha”. Great strength comes when you are in Brahmacharya. A true Brahmachari be not indulging in sensual pleasures like sex but also the touch, taste, smell and vision.. Then one would be feeling the body bur of the Pure Consciousness the Unknown. Hence Brahmacharya be the the one to be firmly established in you, as you become the vast and by mighty.Thus the sankalpa vikalpaatmaka maanasika vishaya nivritti buddhi be generated for atmaswarupa nishchalata and hence the atmavishaya jignaasa kaarana.]

. Stanzas Ten - Eleven-Twelve -Thirteen and Fourteen

Yathaa nityam gurou vrittir guruupatnyaam tathaacharet, guru putraicha tathaa kurvan dwiteeyah paada uchyate/ Aachaaryenaatmakritam vigjnaan jnaatvaa chaartham bhavitosmeetyanen, yanmanyate tam prati hrishtha buddhih sa vai triteeyo brahmacharyasya paadah/

This be Chatush paada sahita ‗ Aachaaryayonimiha Sutra varnana and in this pavitra bhaavapoorva vyakti be ablr to Brahma vidyaa grahana shaktitva‘s ‗Prathama Paada‘. As in the manner of guru vishaya vyavahaaraacharana be performed so should be in the case of gurupatni vyavahaara vidhaana too be so and that be of the ‗Dwiteeya Paada‘. The inference be as of the guru patni sameta putra-putrika parivaara

220 vyavahaara be included. Now, the sadaachaara puraka vyavhaara parama tatva bodha praapti and the resultant kritaardhata as be the brahmacharya vrata paripurnata kaarana be stated as of the ‗Triteeya Paada.

Now the sampraapta Chatushpadi Paada Vidya varnana : The shishya in the guru kulasthaana yogya by the kaalakrama brahma vidya be delared as of here before tripaadaanantara veda-vedanga- shastropanishad vidya paarangatva and there beyond of the rahasya yukta Brahma vidya jnaana.

[ Vishleshana on Brahma Vidya Jnaana vide 1. Brihadaaranyaka 2. Mundaaka and .3. Atma Jnana Upanishads]

1. Brihadaaranyaka

II.i.20) Sa yathornanaabhis tantunoccharet, yathaagneh kshudraa visphulingaa vyuccharanti, evam evaasmaad aatmanah sarve praanah, sarvey lokaah, sarve Devaah, sarvaani bhutaani vyuccharanti:tasyopanishat, satyasya satyam iti praanaah vai satyam, tesham esha satyam/ (Individual Selves having similar body parts manifest specific characteristics typical of their own; this is indeeed so with all the Beings in creation, more so of humans. This is on the analogy of a spider weaving threads of similar nature or fire creating tiny sparks flickering all around. In the same mannner human organs like tongue emanating sound and speech, hand and feet resulting in actions, skin creating odour, heart asking for breathing and mind deriving thoughts and so on. All the Devas preside over organs and worlds. Various other Beings ranging from a blade of grass upto Hiranyagargha manifest their own characteriristics. Likewise all Individual Selves in existence are akin to Brahman and truly Upanishads are the hidden meaning of existence revealing just this Basic Truth that the Individual Self is the Supreme Self Itself!! Upanishads are thus the capacity to bring near to this Truth that Praana couched in a live body is the Self that is the Supreme Self and indeed THAT IS THE TRUTH!) . Thee basic Truism of Aham Brahmaasmi‘might not have the desired impact and thus in this Brahmana, a step by step narration of the Brahmana Gargya and the King Ajatashatru has been resorted to in this outstanding Upanishad. The methodical depiction of the Brahmana‘s desire to worship some of the significant manifestations of what Brahman is all about as in the case of Surya, Chandra, Agni, Sky,Vaayu and so on culminating into the Self as indeed the Supreme Brahman, brings out the impact in a profound and convincing manner to the readers. Indeed the ‗Antaratma‘ is but a reflection of ‗Paramatma‘ emphasising the axioms: ‘Esha sarva bhutaanataratma’ and ‗Ekamevaadwiteem’ or the Supreme is the ‗Self Conciousness‘ and ‗Singularity is manifested in Plurality‘. Thus precisely the Upanishads in general are the media of analysing the concealed, unknown, unseen and unfelt mirror image of Brahman! Thus Brahmai Vedam is Atmai Vedam!]

2. Mundakopanishad‘

Two distinct approaches towards Brahma Vidya-the Paraa and Aparaa or Karma and Vairaagya Maarga

I.i.4-5) Tasmai sa hovaacha, dvai vidye veditavye iti ha sma yad Brahma vido vadanti Paraachaiva - aparaacha/ Tatparaa Rigvedo Yajurvedah Saamavedorvavedah Shikshaa Kalpo Vyhakaranam Niruktam Chhando Jyotishamiti, atha paraa ayaa tadaksharamadhigamyate/

The ‗Para-jnaana‘ or the ‗Aihika Jnaana‘ of somewhat inferior approach to Brahma Vidya- in contrast to ‗Apara-Jnaana‘ or Amushmika Jnaana- is through acquisition of knowedge of Veda Vedangaas and the

221 system of Rituals, Regulations and conventional set of Rules that the knowledge of Scriptures so prescribe. The other Superior approach of higher learning without resorting to karama kaanda is of Self Realisation through total Control of Panchendriyas viz. the Karmendriyas or the Action-oriented organs and Jnaanendriyas or the sensory organs and mainly of Mind in essence. The former route is detailed as the knowledge of Rik-Yajur-Saama-Atharva Vedas and the Shadvedangas of Shiksha, Kalpa, Vyakarana, Nirukta, Chhandas, Jyotisha.

From Abstraction to Perception- Brahman manifests as an Image of Hiranyagarbha Brahma

I.i.6) Yattad adreshyam, agraahyam, agotram avarnam achakshushashrotram tadapaanipaadam, Nityam Vibhum Sarvagatam Susuksham tadavyayam yad bhuta yonim paripashyanti dheeraah/

( On the solid foundation of the so called ‗Inferior‘ knowledge of Veda Vedangas, Superior Enlighten - ment which is not definable: ‗agraahyam‘ or beyond comprehension; ‗adrishyam‘ or imperceptible by the Sensory Organs and Senses; ‗agotram‘ or of unknown nativity, ‗avarnam‘ or featureless and unphysiqued; ‗achakshuhshrotram‘ or without the eyes nor ears! But Svetaashvatara Upanishad (III.11) clarifies: Sarvaanana shiro greevah sarva bhuta guhaashaha sarva vyaapeesha sa Bagavan tasmaat sarva gatash Shivaha/ Maha Shiva is present in evrery body‘s ‗hridaya-guha‘ or the cavity of hearts, faces, heads and necks as ‗sarvagatam‘ or all pervading and ‗susuksham‘ or minutely subtle; ‗tadavyayam‘ or Undiminishing and ‗tad bhuta yonim‘ or the Source Cause!)

I.i.7) Tatorna naabhih shrujate grihnate cha, yathaa prithivyaam oshadhasya sambhavanti, yathaa satah purushaat keshalomaani tadaksharaat sambhavateeha vishvam/

(The Parama Purusha Paramaatma weaves around the unparalleled and unique Universe just as Earth grows herbs and trees or a human being issues out hairs on body and head just as a spider spreads out and withdraws its thread)

I.i.8) Tapasaa cheeyate Brahma, tatonnam abhijaayate, Annaat praano manah satya lokah karmasu chaamritam/

( By way of his sankalpa and will power called ‗Tapasya‘, Brahman expands himself and originates the Unmanifested ‗Anna‘ or the ‗quintessential food‘ as an unmanifested ‗Source of the Sources‘ from which is evolved ‗Praana‘ or the very Original Source named Existence or Life whom some believe as Hiranyagarbha, as followed by Cosmic Mind or Brain Power, as also the Pancha Bhutas or the Five Basic Elements of Nature viz. Earth-Water-Fire and Light-Air-and Sky. There after the Worlds viz. Bhur- Bhuvar-Svar-Mahar-Janar- Tapo-Satya Lokas. Then the ‗karmasu‘ or as the Cause and the fruit of the ‗karma‘ or Rituals is the End Result viz. ‗Amrita‘ the pinnacle of Immortality; but the concept of Karma is cyclical through births and deaths and indeed there is a mirage of the end of Karma elongated into perhaps billions of Kalpa Kaalaas.)

I.i.9) Yah Sarvajnah Sarva Vidyasya Jnaanamayam Tapah, Tasmaadetad Brahma naama rupamannam cha jaayate/

(It was from this ‗Sarvajnyah-Sarva Vidyasya-Jnaanamaya‘ Paramatma or the Omniscient and the Unique Fund of Knowledge out of His mere sankalpa- which tantamounts to what mortals call as ‗Tapas‘ or deep introspection-that a derivative Brahma, viz. Hiranyagarbha, his existence, form and his

222 sustenance viz. food got materialised. Anaadi-nidhanam Brahma shabda-rupam yad aksharam, vivartate arttha bhavena prakriyaa agato yatah! (Vakyapadiya I.i) Or the Adi Brahman who has no beginning nor end, who is formless, soundless yet Eternal transformed as the imitative manifestation and the latter appeared with a form, sound and above all a significant purpose viz.Srishti-Sustenance and Samhara !)

3. Atma Yagjna

The Spirit, manifests Itself, in three ways: the self, the inner Self and the supreme Self. I-2. There are the organs - the skin, inner and outer: flesh, hair, the thumb, the fingers, the backbone, the nails, the ankles, the stomach, the navel, the penis, the hip, the thighs, the cheeks, the ears, the brows, the forehead, the hands, the flanks, the head and the eyes; these are born and these die; so they constitute the self.I-3. Next this inner self is (indicated by the elements) earth, water, fire, air, ether, desire, aversion, pleasure, pain, desire, delusion, doubts, etc., and memory, (marked by) the high pitch and accentlessness, short, long and prolate (vowel sounds), the hearer, smeller, taster, leader, agent and self of knowledge vis-à-vis stumbling, shouting, enjoying, dancing, singing and playing on musical instruments. He is the ancient spirit that distinguishes between , Mimamsa and the institutes of law and the specific object of listening, smelling and grasping. He is the inner Self.I-4. Next the supreme Self, the imperishable, He is to meditated on with (the help of) the Yogic steps, breath control, withdrawal (of sense organs), fixation (of mind), contemplation and concentration, He is to be inferred by the thinkers on the Self as like unto the seed of the Banyan tree or a grain of millet or a hundredth part of a split hair. (Thus) is He won and not known. He is not born, does not die, does not dry, is not wetted, not burnt, does not tremble, is not split, does not sweat. He is beyond the gunas, is spectator, is pure, partless, alone, subtle, owning naught, blemishless, immutable, devoid of sound, touch, colour, taste, smell, is indubitable, non-grasping, omnipresent. He is unthinkable and invisible. He purifies the impure, the unhallowed. He acts not. He is not subject to empirical existence.II-1. The good named the Atman is pure, one and non-dual always, in the form of Brahman. Brahman alone shines forth.II-2. Even as the world with its distinctions like affirmation, negation, etc., Brahman alone shines forth.II-3. With distinctions like teacher and disciples (also), Brahman alone appears. From the point of view of truth, pure Brahman alone is.II-4. Neither knowledge nor ignorance, neither the world nor aught else (is there).What sets empirical life afoot is the appearance of the world as real.II-5(a). What winds up empirical life is (its) appearance as unreal.II-5(b)- 6. What discipline is required to know, 'this is a pot', except the adequacy of the means of right knowledge? Once it is given, the knowledge of the object (supervenes). The ever present Self shines when the means of Its cognition (is present).II-7. Neither place nor time nor purity is required. The knowledge 'I am Devadatta' depends on nothing else.II-8. Similarly, the knowledge 'I am Brahman' of the Knower of Brahman (is independent). Just as the whole world by the sun, by the splendour of the Knowledge of Brahman is everything illumined.II-9-10(a). What can illumine the non-existent, and illusory, non-Self? That which endows the Vedas, Shastras, Puranas and all other beings with import - that Knower what will illumine?II-10(b)-11. The child ignores hunger and bodily pain and plays with things. In the same way, the happy Brahman-Knower delights (in himself) without the sense of 'mine' and 'I'. Thus the silent sage, alive and alone, the embodiment of desirelessness, treats the objects of desire. II-12. Existing as the Self of all, he is ever content abiding in his Self. Free from all wealth, he rejoices always: though companionless, he is mighty.II-13. Though not eating, he is ever content, peerless he looks on all alike: though acting, he does nothing: though partaking of fruit, yet, he is no experiencer thereof.II-14-17. Living in a body, he is still disembodied; though determinate, he is omnipresent; never is this Brahman-Knower, disembodied and ever existent, affected by the pleasant and the unpleasant or by

223 the good and the evil. Because it appears to be encompassed by Rahu (the darkness), the un-encompassed sun is said to be encompassed by deluded men, not knowing the truth. Similarly, deluded folk behold the best of Brahman-Knowers, liberated from the bondage of body, etc., as though he is embodied, since he appears to have a body. The body of the liberated one remains like the shed Slough of the snake.II-18. Moved a little, hither and thither, by the vital breath, (that body) is borne like a piece of timber, up and down, by the flood waters.II-19-20. By fate is the body borne into contexts of experiences at appropriate times. (On the contrary) he who, giving up all migrations, both knowledge and unknowable, stays as the pure unqualified Self, is himself the manifest Shiva. He is the best of all Brahman-Knowers. In life itself the foremost Brahman-Knower is the ever free, he has accomplished his End.II-21. All adjuncts having perished, being Brahman he is assimilated to the non-dual Brahman, like a man who, with (appropriate) apparels, is an actor and without them (resumes his natural state),II-22(a). In the same way the best of Brahman-Knowers is always Brahman alone and none else.II-22(b)-23. Just as space becomes space itself when the (enclosing) pot perishes, so, when particular cognitions are dissolved, the Brahman-Knower himself becomes nothing but Brahman, as milk poured into milk, oil into oil, and water into water become (milk, oil and water).II-24(a). Just as, combined, they become one, so does the Atman-knowing sage in the Atman.II-24(b). Thus disembodied liberation is the infinite status of Being. II-25. Having won the status of Brahman, no longer is the Yogin reborn, for his ignorance-born bodies have all been consumed by the experimental knowledge of Being as the Self. II-26-27(a). Because that Yogin has become Brahman, how can Brahman be reborn? Bondage and liberation, set up by Maya, are not real in themselves in relation to the Self, just as the appearance and disappearance of the snake are not in relation to the stirless rope. II-27(b). Bondage and liberation may be described as real and unreal and as due to the nescience (concealment of truth).II-28-29. Brahman suffers from no concealment whatsoever. It is uncovered, there being nothing other than It (to cover It). The ideas, 'it is' and 'it is not', as regards Reality, are only ideas in the intellect. They do not pertain to the eternal Reality. So bondage and liberation are set up by Maya and do not pertain to the Self.II-30. In the supreme Truth as in the sky, impartite, inactive, quiescent, flawless, unstained and non-dual where is room for (mental) construction? II-31. Neither suppression nor generation, neither the bond nor the striving: neither the liberty seeking nor the liberated - this is the metaphysical truth.]

Further substance of the Chatushdpada shaasrta praapti as follows:

Recalling the brahma vidya Chatush paada sahita ‗ Aachaaryayonimiha Sutra varnana and in this pavitra bhaavapoorva vyakti be able to Brahma vidyaa grahana shaktitva‘s ‗Prathama Paada‘ of guru vishaya vyavahaaraacharana- gurupatni -putraadi vyavahaara vidhaana of ‗Dwiteeya Paada‘- sadaachaara puraka vyavhaara parama tatva bodha praapti and the resultant kritaardhata as be the brahmacharya vrata paripurnata kaarana be stated as of the ‗Triteeya Paada. And now the sampraapta Chatushpadi Paada Vidya varnana and Brahma vidya jnaana. With the passage of time, the sishya having been by this Chatush paada janita Brahma Vidya as a consequence of sadguru seva, and the vichaara paripakvata vimarsha jnaana sampurnata be accomplished finally.

Stanzas Fifteen and Sixteen

Etena brahmacharyena devaadevatvamaapnyuvan rahayascha maha bhaagaa brahmacharyen chaabhuvan/ Etenaica sagandharvaa rupamapsarasojayan, etena brahmacharyena suryam aahnaaya jaayate/

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Manaasasika bala patutva alone be the foundation of brahmacharya rupasthiti and the brahmacharya saadhana saphalata moola kaarana. Jnaanaadi mahasutra pratipaadita ‗dwaadasha guna paripurna maanaava‘ be alone be the sarva vidha tyaaga paripunata indeed. These are listed as of 1. Triguna as of Saatvika, Rajo Guna and Tamo Guna;- Sattva is described as the fountain of Goodness and happiness in a pure form. Its colour is stated to be white standing for purity, integrity, happiness, contentment, forgiveness and faith. The Rajas Guna is stated to be red in colour and is featured as false pride, deceipt, avarice, hatred and selfishness. The Tamo Guna standing for black colour is stated to feature ignorance, lack of resources, anger, fear and quarrelsomeness. There is no set identity of the Gunas but are intermingled and rapidly changeable. A person who is Good basically might spurt out into anger and pride and change over in the same breath to fear. But surely the resultant impact would be disastrous. An unfullfilled desire would lead to anger. Anger leads to obsession. Obsession leads to failure of memory and focussed thinking and lack of memory leads to mental balance - 2.Tapatraya: originate due to Adhyatmika, Aadhi Daavika and Adhi Bhoutika reasons. Adhyatmika based Tapaas are either due to ‗Shaaririka‘(physical) ailments or ‗Manasika‘ (psychological) imbalances. 3. Ishana Traya: Praneshana- the bond of Life, Dareshana or the bond of wife, Putreshana or the bond of progeny, Dhaneshana or the bond of wealth, Sukheshana or the love of happiness and contentment and Dharmeshana or the quest of Virtue; but the first three bonds of life above are the strongest ie the Ishanatrayas.

1.Icchha or desire- 2. Dwesha or hatred, envy and aversion 3. -Sukha of happiness and contentment- 4.Duhkha or grief and discontentment- 5. Prayatna or effort-and 6. Buddhi or Intellect 7. Smriti or memory 8. Chetana or Spiritedness, 9. Dhriti or Courage 10. Ahamkaaa or egoism 11 Family influences 12. Above all the mighty of Tapasya.

According to ‗Tarka Samgraha‘ ther are only six factors influencing Buddhi viz. Pratyaksha the Direct Knowledge- Anumati or Inferential knowledge, -Upamati or kmowledge by comparison-and Shabdaja ot knowledge secured by teaching and preaching besided swaadhyaya too.]

Thus the Aachaarya sannidhimaatra phala prapti saphalata be realised all about the tatvajnaana.

Stanzas Seventeen and Eighteen

Akaankshaarthasya samyogaad rasabhrdaarthenaamiva, evam hyotat samaagjnaaya taadyadbhaavam gataa ime/ Antanvantah kshatriya jayantilokaangjaanaah karmanaa nirmiten. Jnaanena vidvaamsteja abhyeti nithyam vidyate hyaanyathaa tasya panthaah/

As gandharva sahita apsarasaas were able to attain soundarya praatpti, Suryadeva has been ever turning the jada padaardhaas as of sajeeva prakritaas by the illumination. Likewise, Devataas by their virtue of brahmacharya got devatva by their virtue of devatva and similarly maharshis attainned rishitva again by brahmacharyatva sampada. Thus brahmacharya saadhana be of the aneka praraara phalasiddhi hetu. Brahmacharya vrata saadhana is fundamentally for the awareness of the Antaratma or of Sell Realization. What all the body and food that emerges be preserved for the awereness of the Eternal Truth rather than fritter it away for material fulfillment. In reality, there are two kinds of brahmacharya. The ultimate form of brahmacharya (celibacy) is when one‘s focus is always in the awareness of ‗I am Pure Soul.‘ It is to conduct (charya) one‘s Self in the Soul (brahma). That is the real brahmacharya‘s meaning.The other form of brahmacharya, is when one you do not participate in or encourage sexuality through the mind, speech and body. It does not matter if one were married or not. Brahmacharya is the life-force of the

225 body the non-self. It is the essence of the food one would eat and drink. If this kind of brahmacharya‘s essence disappears then the true experience and attainment of the Self becomes very difficult. Therefore, brahmacharya is a critical spiritual practice. There is no end to bliss if there is Jnaana or the Self Realisation on one side and brahmacharya on the other. It brings about an unbelievable change; this is because, brahmacharya is the life-force and the essence of the body.The world, which is immersed in the illusion of false enjoyment of sex, needs to be awakened to the reality of the poison that it truly is. How can there be enjoyment in the body full of blood, mass, and waste materials? This question mark be replied as just as butter or ghee is the end product of milk, the ultimate extract of food is in the form os semen be not dissipated thus making the body weak. But instead , the essence of the worldly life as of the essence of the body as the semen be preserved as the energy of brahmacharya, which results in a brilliant aura, glowing look, increased concentration and will power. The one who prac tises celibacy be calm even under extreme difficulties. Even in married life mutual understanding be cerataily possible for the abstinance of mutual body union except for santaanaprapti alone. In marriage, mutual understanding and sexual loyalty is considered celibacy . Those, who are under the vow of brahmacharya, experience of eternal bliss of the Self within andof Self Realization. as of the absolutely imperative to get the perfect results of practicing celibacy. Once you experience the bliss of the Soul, then neither the pleasure in sex nor even the body exept in the case ofjeevan muktaas. .

While referring to the Stanza Eighteen, the concept of parama purusha siddhitva be as of aachaarya sanmukhopaya by far the easier.In other words, achaarya could easily instruct the shishya of the ourstanding and stressworthy necessity of celibacy let alone during the vidyaardhi dashaa but even in the subsequent vaivaahika jeevana, Then Guru Sanatsujaata expained succintly to the King that jnaana nishtha be in that kind of jeevana as of parama purushardha saadhana as the goal. Kaama kartaas would be fully aware of the nashvara prakaasha loka prapti be the only way. Karmakanda yukta karma dwaara be able to attain pitruloka and devalokaadi prapti be the resultant yet how indeed they could accomplish the anashvara-avinaasha lokaprapti be possible! Vidwan purushaas by the virtue of tatva jnaaa be able to hence realise jnaana maarga by which alone the sadaa samvitprakaashastava rupa praapti as there be no other way to secure the bliss of paripurnaananada jnana. All the Upanishads had asserted and reemphasized repetitively that the jyotrimaya atma paripurmaanada be possible thus as ‗ naanyahpandhaa ayanaana vidyete!’ is quoted: Vedaaha meham Purusham Mahaantam Aditya Varnam tamasah parastaat , Tamevam Vidwanamrita iha bhavati naanyah pandhaa Vidyateya -naaya/ ( If any person could realise that Supreme Soul who is too magnificent to vision like Surya much less to visualise then he is as good as Paramatma Himself; that is the way to attainment and the the path of Glory and Moksha.)

[ Vishleshana vide Shvaashvatara Upanishad on ‗Vedaaham etam Purusham Mahantam‘

III.vii-viii) Tatah param brahma parambrihantam yathaa nikaayam sarva-bhuteshu goodham// Vedaaham etam purusham mahaantam aaditya varamtamasah parastaat, tameva viditvaa atimrityum eti naanyah panthaa vidyateyanaaya//

(Parameshvar is superiormost Antaryaami the in dwelling one who could would cross over death by realising the Supreme of Sunlike spendour beyond darkness.There is no other way to sift darkness to Illumination: aanyah panthaah vidyate yanaaya! – or there is no short cut route that is ever possible!Bhagavad Gita vide the Akshra Para Brahma Yoga of VIII. 9 precisely emphasises this very

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Truth of Life: Kavim Puranam anushasitaaram anoraneeyaama samanusmaredyhah,sar4vasya dhaataaramanchitya rupam Aditya varnam tamasah parastaat// or ‗ As the life‘s energy is about to close by nearing death, the dying person ought to perform desperate efforts to steer clear all other thoughts excepting concentrating thoughts of Paramatma visualing his resplendent Sun- like form and breath the last as for sure he attains the form of the Supreme Itself!)

III.ix-x) Yasmaat paramam naaparam asti kinchit yasmaa naaneetyo na jyaayosti kinchit, vriksha iva stabdho divi tishthati ekas tenedam puurnam purushena sarvam//Tato yad uttarataram tad arupam anaamayam ya etad vidur amritaaste bhavanti,athetare duhkham evaapiyanti//

(Parameshwara is surfiet with His own magnificence filled all over the Universe is like a tree of gigantic size and stature grown in Heaven and the trees of individual sizes of by far the less miniature heights are scatered in the forests of confusing images caused by illusions disallowing the growth of the seeds and saplings to plants and of trees of even some sizes. This is but a metaphorical statement to allow maximum human comprehension; but the Truth is that Paramatma has neither form nor features and once this Concealed Truth is revealed, the Sages of ‗Maha Jnaana‘should surpass the barriers of Sorrows and pepepheral Joys of Existence and accomplish Immoratality!)

III.xi-xii) Sarvaanana shiro greevah sarva bhuta guhaashayah, Sarva vyaatee sa bhagavan tasmaat sarva gatasshivah// Mahaan Prabhur vai Purushah satvashaisha pravartakah, sunirmataam imam praaptim Ishaano jyotiravyayah//

(The Lord of the Universe Parama Shiva is deeply entrenched in the hidden cave of each and every Being as the all pervading and omni present Supreme in one‘s own face, head and necks. He is replete with the six principal features of Life viz. Aishvaryasya samagrasya dharmasya yashasya shriyah, jnaana vairaagyaschaiva shannam Bhaga itiranaa/ or Total Lordship, righteousness, fame, opulence, wisdom and sence of renunciation as explained in Maha Bhagavata Purana. Indeed He possesses the energy of influencing the attainment of the purest and outstanding Prime Source of Imperishable Luminosity and Splendour)

III.xiii-xv) Angushtha maatrah purushontaraatmaa sadaa janaanaam hridaye sannivishthah, hridaa manveesho manasaabhi klipto yadaa etad vidur amritaaste bhananti// Sahasra sheershaa purushah sahasraahshah ahasra paat,sabhumin vishvato vritwaa ati atisthad dashaangulam// Purusha evedamsarvam yad bhutam yaccha bhavyam utaamritatavasyeshaano yad annenaatirohati//

(The Inner Self is hardly of thumb size always resident of his heart the hub of distributing evergy arising from Praana the breathing; mind is the charioteer of the organs and senses. Those who realise the significance of the Self knows it all. The Virat Purusha or the Cosmic Person is stated to have endless number of heads, eyes, and feet of far reaching command and the numerical thousand each of these body parts is by way of suggestive magnitude. The Maha Purusha Ishvara encompasses and envelopes Bhumi on all the sides, but again this is an undersratement of ‗dashangulam‘ or of ten inches seeking to express in brief as that expression briefly covers Sapta Lokas, Sapta Paataalas, Sapta Dvipas, Sapta Samudras, Sapta Parvatas, and so on apart from the ‗Kaalamaana‘ the Eternal Time Schedule! Purusha eve vedam sarvam/ or the Maha Purusha Parameshwara is indeed the totality of the Cosmos, of whateever has been, is and will certainly be too!He is the Over Lord of the Universe and of Immortality quite irrespective of the considerations of the Past-Present and Future and what ever grows ‗annatarena‘ or based on the basis

227 of food and the resultant vital energy ! Incidentally, the Inner Self is no doubt well within the Body and its actions but clearly unaffected by its acts and their consequences)

Cosmic Person being the Antaratma is unaffectd by the Individual body‘s actions!

III.xvi-xxi) Sarvatah paani paadam tat sarvatokshi shiro mukham, sarvata shrutimalloke sarvam aavritya tishthati// Sarvendriya gunaabhaasam sarvendriya vivarjitam, sarvasya Prabhum Ishaanam sarvaya sharanam brihat// Nava dvaare pure dehee hamso leelaayate bahih, vashee sarvasyalokasya sthaavarasya charasya cha//A-paani paado javanograheeyaa pashyatyachakshusa shrunoti akarnah, so vetti vedyam na cha tasyaasti vetaa, tam aahur agrayam Purusham mahaantam// Anor aneeyaan mahato maheeyaan aatmaa guhaayaam nihitosya jantoh, tam akratum pashyati vita shoko dhaatuh prasaadaan mahimaanam Ishaam// Vedaaham etam ajaram puraanam sarvaatmaanam sarva gatam vibhutvaat, Janma nirodham pravadanti yasya brahmavaadinobhivadanti nityam//

(The Maha Purusha stands encompassing the entire Universe with His hands and feet on either side, His eyes on either side and ears all over! Bhagavad Gita describes just in the same way videThirteenth Chapter, stanza 14: Sarvatah sarva paani paadam tat savokshi shiro mukham, sarvata shrutimalloke sarvam aavritya tishthati / The next Stanza of the Upanishad states that the Parama Purusha is indeed the singular point of shelter as truly representing the traits of senses as present among all the human another beings and at the same time is totally devoid of any features or gunas whatsoever. Bhagavad Gita in the very following stanza states similarly: Sarvendriyagunaa bhaasam sarvendriya vivarjitam, anaktam sarvabubhrucchhaiva nirgunam guna bhoktrucha/ That is, Bhagavan although is nirguna swarupa or devoid of gunas or characteristics yet he experiences, just for the sake of human and other Beings allows the Antaratma to simulate the experiences of the organs and senses and does allow the same sensations! The next stanza of the Upanishad explains that the Embodied Inner Self or the ‗Antaratma‘ also possesses the experience of the ‗nava dvaaras‘ or nine body gates and supervises the momements of the body organs enabling the two way traffic of the entry and exit points. Bhagavad Gita is again quoted from the Karmanyaasa yoga chapter of Five 13 stanza : Sarva karmaani manasaa sanyasyaate sukham vashee, Nava dwaare puree dehee naiva kutvanna kaaraya/ or ‗The Antaraatma of the Being concerned is like the one who renounces the responsibilities of the body‘s nine gate ways and keeps specific neutrality of the actions but remains unffected. The human body comprises of the nine gates viz. seven gates on the head itself besides two more on the lower body like the nine gates of th body temple all directed by the mind; indeed the Self or th Inner Conscience is not responsible to the acts of omission and commision but remain as a mute spectator as eventually the Being with the body and its senses would have to experience the sins or virtues and the resultant fruits but the blame or blessing are due to the Individual but not his or her Conscience! Chhandogya Upanishad vide VIII.i.5 is quoted: Naasya jarayaitaj jeeryati, na vadhenaa -sya hanyate, etat satyam brahma puram asmin kaamah samaahitaah, esha atmaapahata- paapmaa vijaro vinimriyur vishoko vijighastopipaasah, satya kaamah satya samkalpah yathaa hy evaha prajaa anvaavishanti yathaanushashanam, yam yam antam abhikaama bhavanti yam janapadam, yam kheta bhaagam, tam tamevopajeevanti/ or ‗The Antaratma or the Individual Self is not subject to age, disease, and death; it would be free from sins and the resultant negative impact of sorrow, hunger, thirst, unfulfilled desires of existence and of unfailing will. But if the mind which is the head of the body limbs misdirects vision, speech, and the other concerned senses, understandably the serving agents would obey their master and sins or vitues are recorded on the balance sheet account on the basis of body actions then while such actions cannot be accountable against the inner conscience. The the Self would be a

228 witness to the accounts done as an evidence to the action but is certainly not involved in the actions by themselves! This Supreme Entity has neither hands nor feet, can vision without no eyes, hear withour ears and think sharply without mind and in short possesses no body parts nor senses; indeed a rare phenomenon but truly existent and active None could possibly know about Him and is known as primordial and ageless disregard of Kaalamaana or the Time Schedule! He is ‗anor aneeyaan‘ or subler than subtle; ‗mahato maheeyan‘ or grand as the grander, ‗guhaayaam nihitoshya jantoh‘ or exists in the caves of the hearts of all the Beings. He appears bland and immune with reference to the action- reaction set of symptoms; but as needed is responsive to sincere prayers to redeem blemishes and fulfill wishes. The final stanza of the chapter concludes with a effort of cognition of the Premordial and All prevading Energy of Parama Shiva as ‗ajaram puranam sarvaatmaanam sarva gatam vibhutva‘ or the undecaying, primordial, infinite Supreme who is the One that could break the syndrome of births-deaths-and births again and absorb into the Blissful Eternity!)]

Stanzas Ninteen and Twenty

Dhritaraashtra uvaacha/ Aabhaati shuklamiva lohitamivaatho Krishnamithaarjunam kaadravamvaa, yad braahmanah pashyati yatra vidvaan katharuupam tadamritaksharam param/

Sanatsujaata uvaacha/ Naabhaati shuklamiva lohitamivaatho krishmamathaarjunam kaadravam vaa, na prithivyaam tishthati naantarriksha naiatsamudre salilam vibhaati

King Dhritarashtra queried Sanatsujaata that as Arjuna too might be asking Bhagavan Shri Krishna likewise, I am also asking you whether the vidwan purushaas be able to attain Brahma darshana by the medium of jigjaasa and if so by which complexion !- shukla-lohita-shyama-shubhra or dhumra varna. My own awareness be of amritamaya-akshara-avinaashi be indded of which complextion indeed! Parabrahma swarupa saakshaatkaara be of thus of which swrupa prateeta!

Sanatsujaata then replied: Raja!the Avinaashi Brahma prakatan be not of lohitaadi varana prateeta be, Upanishas saaraamsa explains that Parabrahma be beyond one‘s comprehension visually or as of drishya rahita - shabda rahita-sparsha rahita and as of nirguna-niraakaara. The parama tatva be undefinable beyond prithivi-aakaasha-aapas-tejas-vayu as of the pancha bhutaas. with innumerable extensions of features ranging from Devas, Dishas, and Virtues on one side even along with defending energies of the Universe as relieving points and on the other hand a huge multitude of evils, births and deaths, old age, sorrows , diseases, struggles, besides material attractions all over! Yet Brahman puts the lid on the totality of situations, alike on the pluses and minuses, yet with the defined boundaries and the ground regulations well in place! Brahman‘s firm is far beyond the normal vision by the eyes. But, He is visualised by ‗hrida‘, ‗maneesha‘, ‗manasa‘ or by heart, Intellect and by thought of mind only that He is perceivable; those who are aware of this fact would pave the way for Immortality. The highest state of Yoga in the extraordinary context when the ‗Panchendriyas‘or organs and senses are truly rested into union and synthesised with mind and intellect, that is Yoga. That situation calls for ‗sthiraam indriya dhaaranaam‘ or the balanced and stable control of senses with no distraction of mind whatsoever but uniformly concentrating on Brahman. The term Yoga is unfotunately interpreted as a mere breathing exercise not knowing the spirit of synthesising the body and senses- absolute stability of mind- dissolusion of thoughts and total concentration aided of course by breathing control! This state envisages the negation of seeing, hearing, speaking, thinking, and breath control topped by meditation on the single and singular state bordering death like situation! If Brahman were not to be the object of attainment through speech, nor

229 through mind and its purified thoughts, nor even through any such means, then the fundamental question would arise whether that amorphous substance existed at all! The reply is: apart from those who are dedicated and faithful, the Great Scriptures emphasise that non availability of the means of discovery would not be an excuse for non-existence of Brahman; in fact the theory of non existence would appear perverse! After all, besides the proof of Scriptures, even the logic of cause and effect amplifies that the root of the world has proof of dissolution and if so which would be that driving force except the Supreme who is now sought to be proved as the Self Concsiousness or the Individal Self! Since now the analysis is about the Supreme and the Self being unified, one has to ascertain about the ways and means of Self- Realisation! Now as is asserted : ‗ the Supreme is the Self Itself! It is that Self which needs to be realised as existing; indeed, It really is: like Earth and other Elements are real, like Surya Chandra Nakshatras are real, like the attributes of body and senses are real, the Antaratma is real too, the Paramatmais real and the unity of both these is real too! And That is That! The only question mark that remains is how to realise this ‗Ayakta- Shashvata- Ananta- Aja- Avyaya Parabrahma is right within you!‘

Stanzas Twenty one and Twenty two

Na taarakaasu na cha vidyudaashritam nachaabhreshu drisyate rupamasya na chaapi vaahou nacha devaau naitac handre drishyate nota syryam,navasham tanna yajushuh naapyatharvasu na drishyatr vai vimalesh saamasu, thanyare vaarhate vaapi Rajan mahaavratasyaatmani drishyate tat/’

As the human beings get pressurised by the samsaara dharmaas then the ghataadi bhranti as submerged in the praakritika maaya prabhaava, the apurvaadirupa kaarya kaarana shunya be only glaring at surya chandra nakshatraas merely, little realizing that the Parabrahmatva be far therebeyond. Ghataakaasha different from Mahaakaasha as long as ‗Ghata‘ the Vessel is there. Ghata is the entity that is seperating the both. Ghata is the Upadi, the aspect limiting the Ghataakaasha. The moment Ghata is destroyed, no difference remains.Similarly, Jiva is Ghataakaasha and Brahman is Mahaakaasha. The upadhi is Avidya, the shakti/quality which makes Jiva think he is different from Brahman. The moment Avidya is removed, Jiva and Brahman becomes One. In other words, the moment the perception of separation is removed, Knowledge of One dawns.Further, Space inside vessel can see/view only a limited expanse of Mahaakaasha. Just like a frog inside well can only see limited expanse of sky being surrounded by the well on all four sides. Similarly a Jiva is able to look into a limited aspect of Brahman as it being limited by Avidya. This limited aspect/expanse which a Jiva sees is Jagat.Jagat is Mithya does not mean it does not exist, it only means that its real nature is not what appears. And the appearance is temporary where as true nature is eternal. Just like the case of Gold ring and Gold necklace. So, it is Brahman by his Shakti of Avidya/Maya creates/manifests Jiva‘s and make the Jiva‘s think that they are seperate from Brahman, then reveals only a small expanse of Brahman which Jiva perceives as Jagat due to Avidya but also the Jiva feels the presense of an infinite expanse of Mahaaakaasha invisible to him this again happens due to the work of Maya- the Shakti of Brahma.

Further Parabrahma rahasya be inexiplcable as of readily available by Rigveda-Yatur Veda-Saama- Adharva vedaas even. Even Brihdradha Saama gana too be useful only upto the Surya Vidya and not beyond. Hence Brahma nishtha yukta brahamaas be discarding the ghaataakaasha

[ Vishleshana on 1. the Over view of Chhandogya Upanishad of Three Chapters 2. Brihadradha Samagana specifically‘

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1. Over View

Chapter I of Thirteen Sections:

i) Om is the very first sound and word of all Vedas and Scriptures expressed in Udgita on the chant of the Supreme; the chant of Udgita explains Universal Creation, Vedas, Meditation, and Rites with reference to Reality ii) Devas resorted to Udgita to suppress Demons and meditated to the pure form of Vital Force and conquered Asuras; humans too took to meditation with no contamination of the body parts and senses as addressed to OM while Praana overcame Asura-like forces like Maharshis proved by Udgita iii) On the divine level too, Udgita addressed to syllable OM and Praana would subdue enemies and enhance the intrinsic features besides enriching the Self but the methodology must be impeccable iv) The unmistakable excellence of the singular syllable OM topped vwith Veda Knowledge and consistent practice of virtue is a sure gateway to Devatva and Amaratva v) Udgita recognised as OM is Surya Deva and Pravaha Vayu and the desires of the Karta‘s Udgita would be certainly fulfilled despite shortcomings in oblations vi) Comparative analysis of Rig-Saama Vedas as Earth, Fire, Sky, Air, Sun, Heaven, Moon, Stars, and Hiranya Purusha: this is on the Divine Plane vii) Comprehension f of Rig and Saama Vedas in the personal context of Eyes and Ears and their offshoot senses and desires viii) Discussion of Udgita as the supporter of Saama Veda on Praana, Food, Water, and Rains from higher lokas; no doubt Udgita is popular in higher Lokas too but applicability is not possible! Devas wishing to improve their status need therefore to Udgita xi) Saama and Sacrifices by them from Prithvi only! IX) The pre-eminence of Udgita of Saama Veda recognised on Earth is supported by Space; Brahman mnanifested Space as equally telling as Udgita in the higher lokas x) In a Soma Sacrifice, it is essential that the roles of Udgita, Athurvyu, Hota and Brahma need to be defined and they should address to specific Devatas, lest the Sacrifice might be ineffective and even futile! xi) Concerned Devatas at the Soma Yagna and so are the priestly duties; the King requests Ushashti to assume all the priestly duties and having so assumed the position totally exposes the existing priests. xii) In fact the rituals become ineffective as the incompetent priests are called flops and the Sacrifice becomes a farse! xiii) The Spiritual meanings of Saama Veda expressions and of the related mystic sounds explained!

Chapter II of Twenty Four Sections:

i)Meditation on Saama tends to yield encouraging fruits in the psyche and perspective of life manifold and the person concerned becomes humbler by passage of time ii)Saama Veda is chanted in five divisions as himkara, prastava, udgita, pratihara and nidhana iii) Saama Veda to be sung in rains iv) Saama Veda to be chanted in the five folded phases in waters v) Concentra -tion, worship and contant rendering of Saama Veda in entirety overcomes the extremities of the sixth Ritus or Seasons vi) As humans to the class of Pashu Vamsha, they owe allegiance and commitment to animals and hence Vidwaans take to five folded Saama chant to protect them and they too reciprocate vii) Coordination of five folded Saama Veda and Praana-Vaak-Chakshur- Shrotra and Manas viii) Now, the seven folded Saama Veda chanting of Vaak or Speech bestows Life‘s fulfillment ix) The seven folded Saama Veda as imposed on Surya and his course of the day x) Spiritual significance of the syllable numericals of Saama chantings xi) Synthesis of mind, praana, and Gayatra Saama leads to fulfillment of Life, longevity and progeny xii) Ratnaakara Saama Homa practice leads to prosperity and fame xiii) Due recognion of the female in Soceity, despite emphasis on abstinence xiv) Brihat Saama chant linked to and emerging from Surya xv) Vairupa Saama chants firmly linked up with Parjanya bestow success, joy and fame to the chanter xvi) Vairaja Saama

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Veda chants as unified with the qualities of Seasons or Rithus provide fulfillment to each and every being xvii) Shakvari Saama eulogises the multi splendoured worlds xviii) Revati chant of Saama attuned to, possessed of and blessed by animals xix) chant of Saama Veda yields all round well being of body parts xx) Raajana chant of Saama well set to major Divinities of Agni, Vayu, Surya , Nakshatra, and Chandra xxi) Excellence of Saama Veda as applicable to mortals and far more so to Devas; Saama Vidvans are fully aware of five stages of existence viz. himkaara, prastava, udgita, pratihara and nidhana xxii) Saama Veda chantings need to be appropriate like to Agni as high sounding, Soma as melodious, elastic and adjustable to Vayu, soft but pitched to Indra and distinct and unique to Prajapati, while vovels being strong and resonant while consonants as soft and careful xxiii) Three branches of Dharma viz. Yajna- Adhyaaa-Daana or Sacrifice-Study- Charity and meditation of OM are the essenses of Life xxiv) Assured fruits of offerings in Garhapatya Agni for Vasus in the mornings, Rudras in the noons and Aditya/ Vishvadevas in the evenings with Saama chantings.

Chapter Three of nineteen sections:

i) Meditation on Surya the honey of Devas by Rig Veda chants- Meditation on the southern side rays of Surya by Yajur Veda Mantras iii) Meditation of the western side of Surya Deva‘s rays by Saama Veda iv) Meditation on the northern side Surya Kiranas or energy waves as heated up by hymns v) Pranava and the hidden meaning of the scriptures like Upanishads on Brahman the Reality to bestow material and spiritual ends; vi,vii,viii, ix and x) The one who realises the immensity of Vedas provides the first-second-third-fourth and fifth oblations of nectar or the cosmic essence of Vedas to Vasus-Rudras- Adityas-Maruds and Sadhyas respectively would attain the status of those very Deities! xi) The utmost confidential Truth of worldly existence is the constancy of Surya without days and nights xii) Gayatri is the heart and Soul of Earth and Beings vis-à-vis the Unknown! xiii)Brahman as Pancha Pranas viz. Praana, Vyana, Apana, Samana and Udana goverened by Surya, Chandra, Agni, Parjanya and Akasha controlling sensory organs like vision, ear, speech, touch and mind respectively xiv) Sarvam Khalvidam Brahma: True identity of the Self and the Supreme! xv) Treasure hunt of the Universe as Dishas provide protection as Space inside, Bhumi as bottomline, Dishas as corners of Swarga and Sky as the lid, while ‗Bhurbhuvahswaha‘ provides safety new new borns xvi) Daily Sacrifices bless health and longevity by Devas xvii) Controlled mind set conditions Vipratva and sustained conviction xviii) Synthesis of body functions of the Self via Devas connected to seek Brahman xix) Self Manifestation of the Golden Egg and but the partial revelation of the Universe.

2. Brihat Sama Chant linked to and emerging from Surya

II.xiv.1) Udyan himkaarah, uditah prastaavah, madhyan dina udgithoparaahnah, pratihaarostam yan nidhanam; etad brihadaaditye protam/

( The magnificence of Brihat Saama is denoted by the rising Surya Deva as himkara, as prastava by His rise, as Udgita by his noon day exuberance, as pratihara by Surya‘s afternoon glory, and nidhana by the Sunset; this is how Surya Deva‘s glory is reflected in Brihat Saama Veda)

II.xiv.2) Sa ya evam etad Brihad Aditye protam veda, tejasvee annaadobhavati, sarvam aayureti, jyog jeevati, mahaan prajayaa pashubhir bhavati mahaan keertyaa: tapantam na nindet, tad vratam/

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( He who is aware of the grandeur of Brihat Saama as firmly instituted on Surya Deva is indeed a sparkler of life with fame and prosperity, contentment and comprehensiveness; his progeny is ideal, animal wealth is plentiful and quality of virtue and justice is abounding. Here however is a word of caution that he should never ever despise the excessive blaze and heat of the violent flames of Fire but obey them and endure always!)]

Further subtancce of Stanzas 21-22 ‗

‗Jnaanam cha Satyam cha‘ sutra would readily recall the manushya guna dwaadash guna samudaaya as of Triguna as of Saatvika, Rajo Guna and Tamo Gunas- .Tapatraya: originate due to Adhyatmika, Aadhi Daavika and Adhi Bhoutika reasons. Adhyatmika based Tapaas are either due to ‗Shaaririka‘(physical) ailments or ‗Manasika‘ (psychological) imbalances-Ishana Trayas- Icchha or desire-. Dwesha or hatred, envy and aversion. -Sukha of happiness and contentment- Duhkha or grief and discontentment. Now these manushya gunaas would need to be replaeed by Prayatna or effort-and Buddhi or Intellect -Smriti or memory - Chetana or Spiritedness-. Dhriti or Courage-Ahamkaaa or egoism- Family influences and above all the might of Tapasya.

Stanzas 23-24‘

Avaaraneeyam tamasah parasstaat tadantarobyeti vinaasha kaale, aneeyatupam cha tathaapyaneeyasaam mahastvarupam tvapi parvatebyhah/ Tadetadahnaa samsthitam bhaati sarvam tadaatmavipyashyati jnaana yogaat, tasmin jagatsarvamidam pratishthitam yatadviduramritaaste bhavanti/

Hence Parbrahma be possiby realizable only as the praakrita vaikalpyaas be possibly overcome as being of ‗agjnaaarupa taamasikaatirkramana‘. At the Pralaya kaala rupa prakriti when destroyed then Parbrahma would assume the sukshmaati atisukshma dhaarana but could eventually be the moola kaarana of maya srishthi as of anaadi-madhya-laya dhaarana. Padardha (Matter) and Parithi (Space); the sum of Space occupied and the movement of Matter determined is the Paramaanu Samaya (atomic time). Thus the Matter, Space and Time are measurable. But Eka Nemi / Single Hub of wheel be not.: The Supreme Lord is realised as a Single hub of a wheel, with three tires or three folds of three Gunas of Satva-Rajas-Tamas; sixteen terminals or of five elements, five organs of Perception viz. Jnanendriyas and five organs of Action or Karmendriyas and the mind as the Leader; fifty spokes representing. misleading conclusions, ‗tamas‘ or ignorance, ‗moha‘ or self-love, ‗maha moha‘ or extreme infatuation, ‗taamishra‘ or abhorence and and ‗andhataamishra‘ or terror; or twenty four counter spokes or the Five Basic Elements of Nature with five each of organs and senses and mind; six sets of eights viz. ‗Prakriti‘ or Nature, with eight causes of five elements with, ‗Manas‘or Mind, ‗Buddhi‘ or Intelligence and ‗Ahamkaara‘ or Ego, the strong rope tied to each and every being named ‗Karma‘or the plus and minus account‘; the dominant difference of three ingredients of Life viz. the innate capability of Righteousness and its Contrariness; and the double edged obsession of good and evil orientation both being the definite causes of rebirth! This is how the delineation of the Single focal point or the hub of the wheel of Life. Prakriti indeed is energy, activity, vibration and creative power. Para Brahma be stable, inactive, immobile and insensitive- yet the Supreme as being quiescent and motionless , but Prakriti be keeping everything pulsating, from planets and stars to the atom, and is inseperably united. Parabrahma be called the matter and Prakriti the motivating energy. This is what indeed enlightened humans to strive for; that is why the model frame work of ‗Shat Chakras‘ viz. Bhumi-Bhuloka represented by Brahma as Moolaadhara Chakra; Bhuvarloka represented by Narayana and Water as Svadhishthaana Chakra; Svarloka represented Rudra and Agni as

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Manipoora Chakra; Janoloka represented by Maheshwara and Vayu as Anaahata Chakra; Maharloka represented by Sada Shiva and Akaasaha as Vishudda Chakra; and Tapoloka represented by Parama Shiva as ‗Manas‘as Agjnaa Chakra. Beyond this is the Sahasraara Chakra / Bindu where the Ever Blissfful Pamameshavara and Parameshvari as ‗Ardha Naarishvara‘ are attainable. Only Maha Yogis, Maharshis and Deva / Devis- Indra- Tri Murtis might have a darshan perhaps!Ascent to this Celestial Ladder, constructed as a prototype of Shri Chakra blessed by the ever compassionate Bhagavati whose singular concern is to show the Light; Asato maa sadgamaya, Tamasomaa Jyotir gamaya, mrityor maa Amritam gamaya/

Chapter Four

Stanzas 1-2

Yatcchukrammaharjjotirdeepyamaanam mahadhyashah, yadvai devaa upaasate yasmaadarko viraajate, yoginastam prapashyanti bhagavantam sanaatanam/ Shukraad Brahma prabavati Brahma shukrena vardyate, tacchhukram jyotishaam madhyetaotam tapati taapanam yoginastam prapashyanti bhaga - vantam sanaatanam/

Thus Bhagavan Sanatana Paramatma could be visualized in the Yogi hridayakamala as of aparokshana darshana yet the jnaana shunya be apparently never ever do so. Samprati Parabrahma Paramaatma the ‗avyata shaasvta anantam ajamavyaya‘ alone could be the prapachodbhava moola kaarana as had manifested as the Viraat Swarupa. Jyotirmaya prakaashaka and swayameva prakaashaka vishuddha brahma had taken the Form and Swarupa as the sanaatana yogis be able to anchor their tapasya dhaarana and yoga moola kaarana.

This process of the Avyaktata to Vyaktata to facilitate those of Maharshis and even the each and every jeevaas too, the Hiranyagarbha Virat Swarupa was explained on Maha Naraayanopanisad as also Vaamana Puraana.‘

[ Vishleshana vide 1. Maha Naraayanopanishad and 2. Vamana Purana]

.1:

Prathamonuvaaka or Section One-Prajapati the Immortal

Stanza 1: Ambhasya paare bhuvanasya madhye naakasya pushthe mahato maheeyaan, shukrena jyotirishi samanu pravishthah Prajaapatischarati garbhe anantah/ Prajapati in the form of endless waters generated Bhur-Bhuvah- Swah or Bhumi-Aakasha-Swarga and above all a seed in the form of a foetus which multiplies into countless species as the latter are born-preserved for a while and degenerated. Sukra or Prajapati himself enters Pranis or Beings and after sustenance and destruction then Jyotirishi or transmigrates the Antaratma or the Inner Conscience. Thus the Paramatma replicates into Antaratma and the Jeeva or the Embodied Being rolls on in the eternal cycle of births and deaths merely carrying the load of Karma or the sum total of Paapa Punyas in the cycle of Time or the Kaala maana.

Stanza 2. Yasmin tridasamcha vichaiti sarvayasmin Devaa adhi vishve nishaduh, tadeva bhutam tadu bhavyamaa idam tadakshare parame vyoman/ Prajapati the Karta having created the Bhokta or the

234 recipient declared that He is the cause of existence of every creature as embodied besides the entirety of of all the causes too including preservation-dissolution-repeated transmigration of Souls too. As the imperishable Antaratma the Inner Conscience, Paramatma is the ‗raison d‘tre‘ as manifested Vyoman or Aakaasha which is but a constituent element of the Universe and in turn was the cause of the four elements of Prithivi-Aapas-Tejas-and Vayu or the Earth-Water-Fire -and Air.

Stanza 3: Yenaavritam kham cha Divam maheemcha yenaaditya stapanti tejasaam bhrajasaam cha, yamantah Samudre kavayo vayanti tadakshare parame prajaah/ It is that Prajapati who fills in Mahim- kham-divam or the earth-space-and heaven besides the Pratyaksha Bhaskara provides radiation and illumination who also binds what the Sages firmly believe as the bond connecting the imperishable Paramatma and the Jeevas. Samudra or the Great Ocean is stated as the ‗daharaakaasha‘ or the Internal Sky or the Self Conciousness of Jeevas and the Akaasha the Sky above are linked by way of meditation as believed. Thus the Antaratma and the Paramatma are integrated by the medium of intense realisation and sacrifice of worldly desires.

Stanzas 4-5: Yatah prasuto toyena jeevaan vyachasarja bhumyaam yadoshamdheebhih purushaan pashumscha vivesham bhutaani charaacharaani/ Atahparam naanyadaneeyasam hi paraatparam yanmahanto mahaantam, tadekamavkyatarupam vishvam puranam tamasah parastaat/ The Universe got manifested by Prakriti - the alter ego of Paramatma- including the Pancha Bhutas or the Four Elements besides bhumyaam- charaacharani bhutaan-oushadheebhi-Purushaan- pashun or the great earth-moving and immovables-herbs / food- human beings-and all kinds of species; Chhandogya Upanishad is quoted: VI.iii.1-4) Teshaam khalveshaam bhutaanaam trinyeva beejaani bhavanti, andajaam, jeevajaam udbhijjam iti// Seyam devataikshata, hantaaham imaashtisro Devataa anena jeevena aatmaanu pravishya naama rupe vyakaravaaniti// (Creatures or Beings acquiring own Souls are of three kinds of seeds, viz. those which are born of eggs/ Andajas like birds, serpents; born of wombs like human beings and animals viz. jeevajams; and born of plants viz. uddhbhujas or those due to sprouting; another category is stated to be svedajas or born of mire and body warmth like bugs and lice but these too are stated to have been born of udbhujas basically. Now it is that Deity in the form of an Individual Self which enters into these three kinds of bodies minus however its organs and senses) Thus Prakriti assumes countless forms and features as She is tamasah purastaat or beyond darkness and Paraat param and aneeyasam or the highest than the highest and the subtle most excepting Paramatma! .

Stanza 6: Tadevatam tadu satyamaahustadeva Brahma paramam kaveenaam ishtaaputam bahudhaa jaatam jaayamaanam vishwam vibhaati bhuvanasya naabhih/ Maharshis asserted that the above statements were absolutely justified as truthful realities. Vedas confirm too the same by the usage of the terms of Ritam and Satyam or as being accurate and truthful. ‗Ritam‘ refers to the physical, moral and spiritual import of each and every human being, while the word ‗Truthfulness‘ refers to individual duty and social responsibility. In other words worship and morality by the Self and one‘s own obligation to Society constitute the Reality of fulfillment of human existence as the nave of a wheel as supported by the spokes of edicts detailed by Vedas. Parabrahma is indeed the support of existence of the Beings in the Universe while Prakriti is the manifestation of the Universe.

Stanza 7: Tadevaagnih tadvaayuh tat Suryastadindu chandramaah, tadeva Shukramamritam tad Brahma tadaapah sa Prajapatih/ The Maha Prakriti who generated included the ‗Jagadupakaaraka Agni‘ or the Fire that which is the benefactor to the Universe; then the Vayu Deva the sustainer; then the radiant and

235 ever illuminator Surya; Moon the Lord of herbs; the Stardom and the Sukramamritam or the nectar the parental seed to perpetuate the human and all other species; Water and the other Pancha Bhutas or the Basic Elements; the Unique Brahma Deva and Prajapati the Creators of ‗charaachara jagat‘- the ‗Pranis‘.

Stanzas 8-9: Sarve nimeshaa jagjniro vidyutah purushaadabhi, kalaa muhurtah kaashthaad ahoraatraa - scha sarvashah/ Artha maasaa maasaah rutavah samvascharasta kalpantamaam, sa aapah pradudhe ubhe ime anrarikshamayo Suvah/ The Self Illuminated Personality generated the Kaala maana or the Time Cycle comprising nimeshas-kalaas-muhurtas-kaashthaas, days, fortnights, months, Seasons or Ritus viz. Vasanta or Spring-Greeshma or SummerVarsha or monsoon-Sharat or Monsoon-Hemanta or pre winter-and Shishira or winter, besides Samvatsaras or Years. Indeed this Brahman milked water besides antariksha or firmament and suvarloka or the swarga.

Stanzas 10-11: Naina murthwam na tiryancha na madhye parijagrabhat, na tasyesho kaschin tasya naama mahadyashah/ Na sadrushe tishthanti rupamasya na chakshushaa pashyati kaschanainam, hridaa maneeshaa manasaabhikalpto ya yevam viduramritaaste bhavanti/ ( None ever could ever perceive His form or features and none ever view Him by the mortal eyes.None indeed could realise that profile- its limits across nor his middle portion and physical presentation and much less about his might and glory! Yet those who could realise Him by one‘s inner vision by control of mind , concentration and constant meditation or yoga; indeed such class of superior humans is cited as in Svetaashwara Upanishad being worthy of of quoting: I.xiv) Svadeham aranim kritvaa oranavam co’ttaraaramim, dhyaana nirmatsathanaabhyaasaat devam pashyen nigudhavat/ (Struggle to surmount all kinds of impediments is fraught with innumerable means of material desires and practices on one hand and sharpen the edge of spiritual bent of mind with tenacity, dedication and extraordinary faith on one‘s own ability on the other hand.This is some thing that calls for a revolutionary transformation in one‘s daily routine and psyche. It demands sufferance, self-negation, and total abstinence to the point of break down by way of extreme self denial. Control of mind and detachment by the severe possible hold and command of organs and senses of chakshu-shravana-naasika-manasika-twak media as also the yoga pratice without desired ends and the corresponding controls but even without pursuing and terminating the further strife to merely attain ‗siddhis‘ like Anima and Garimaadi powers but of the Ultmate Siddhi of uniting the Self with the Supreme with no interference and curiosity of materialism and its ends but bring out to one‘s fold from one‘s own heart!) I.xv) Tileshu tailam dadhineeva sarpir aapas srotassu araneeshchaagnih, evam aatmaatmani grihyetusau satyenainam tapasaa yonupashyati/(One‘s own ‗Antaratma‘ or the Innermost Consciouness needs to be churned out by persistent practice as detailed in the above stanza, by way of struggle, friction and persistence just as oil is extracted from sesamum seeds, butter from cream of milk, water by digging deep from dried earth, and as Agni by friction of ‗aarani‘ or wood sticks! In the constant and even tiring efforts of truthfulness and extreme austerities, the Individual of total commitment might thus be able to discover the Final Truth finally; ghritam iva payasi niguudham bhute bhute cha vasati vijnaanam satatam manthetavyam manasaa manthena bhutena/ or ‗Constant churning of a clean and transparent mind is the quintessence of the exploration, just as of ghee in milk which again is obtained after contant churning!) ]

2. vide Vamana Purana

Sarva Devamayam rupam darshayaamaasa tatkshanaat/ Chandra Suryoutu nayaney dyouh hirascharanou Kshitih, Paadaangulyah Pishaachaastu Hastaangulya –scha Gruhakaah/ Vishvedevaascha jaanusthaa

236 janghey Saadhyaah Surottamaah, Yakshaa nakheshu sambhutaa rekhaapsaraastathaa/ rushtirrukshaanya seshaani keshaah Suryamshvah Prabhoh, Taarakaa romakupaani romeshu cha Maharshayah/ Baahavo vidishatasya Dishaah Shrotrey Mahatmanah, Ashvinou Shravaney tasya naasaa Vayurmahaatmanah/ Prasadey Chandramaa Devo Mano Dharmah samaashritah, Satyasyaabhavad Vaani Jihvaa Devi Saraswati/ Greevaarditirdeva mataa Vidyaastadvalayastathaa, Swargadwaaramabhunmaitrah twashtaa Pushaa cha vai bhruvou/ Mukhe Vaishvaanarschaascha vrushanou tu Prajaapatih, Hridayamcha Param Brahma Pumstwam vai Kashapo Munih/ Prushthesya Vasavo Devaa Marutah Sarva saandhishu, Vakshasthaley tathaa Rudro Dharryachaasya Mahaarnavah/ Udarey chaasya Gandharvaa Marutascha Mahaabalaah, Lakshmirmedhaa Dhrutih Kaantih Sarv Vidyaascha vai Katih/ Sarvajyoteesham Yaaneeha Tapascha Paramam mahat, Tasya Devaadhi Devasya tejah prodbhutamuttamam/ Tanou Kukshishu Vedaascha jaanuni cha Mahaamakhaah, Ishtayah pashavaschaasya Dwujaanaam cheshtitaanicha/ Tasya Devamayam rupam drushtaa Vishnormahaatmanah, Upasarpanti tey Daityaah patangaa iva paavaakam/ Chakshurastu Mahaa Daityaah Paadaangushtham gruheetavaan, Dantaabhyaam tasya vai greevaa mangushtheynaahana dharih/ Prathamya Sarvaansuraan Paadahastathalairvibhuh, Krutwaa Rupam Mahaakaayam Samjahaaraashu Modineem/ Tasya Vikramato Bhumim Chandraadityaou stanaantarey, Nabho Vikramamaanasya sakthidesho stitathaarvibhou/Param Vikramaanasya jaanumuley Prabhaakarou, Vishnoraastaam sthitasyaitow Devapaalana jkarmani/ Jitwaa Lokatrayam taamscha hatwaachaasura pungavaan, Purandaraaya Trailokyam dadou Vishnururukramah/

(Instantly, Vamana Murti displayed his Virat Swarupa: Chandra and Surya were his two Eyes,Shy was his head, Prithvi his feet, Pishachaas were his foot-fingers, Gruhyakaas were his hand fingers, Vishwa Deva Ganaas were in his jaanus /knees,Sadhyas were his janghaas, Yakshaas were his nails, Apsarsaas were his palm lines, Nakshatras were his Eye sight, Surya kiranas were his hairs, Stars were his body hairs, Maharshiganaas were in the hair roots, Vidishas were his hands, Dishaas were his ears, Ashwini Kumars were his faculty of hearing, Vayu was his nose, Chandra Deva was his joking faculty, Dharma Deva was his thinking capacity, Satya was his voice and Saraswati was his tongue, Deva Mata was his neck, Vidya was his valiyaas or long poles; Pushas were his eye brows, Swarga dwar was his anus, Vaishvanara his face, Prajapati his vrushanaas, Param Brahma was his heart, Muni was his Pumstwa,Vasu Devata was his back, Marutganaas were his Sandhis, Rudra was his Vakshasthala, Mahaarnavaa was his Dhairya, Gangharvas were in his stomach; Lakshmi, Medha, Dhruti, Kaanti and all Vidyaas were in his ‗Kati Pradesha‘; the luster and radiance in the total Universe as also the Tapo teja or the power of meditation was the reflection of the magnificence of Natayana; Vedas and Sciptures and the huge Yagnaas and the Sacred Deeds of the Virtuous like Maharshis and Brahmanas were all inside in his ‗kukshi‘ or belly. On viewing the Paramatma‘s ‗Virat Swarupa‘, the so called ‗Mahaasuraas‘ referred to earlier in ignorance by Chakravarti Bali before ‘s curse to him got burnt off like flies before a gigantic out berak of Fire! Having thus occupied the Universe in totality including the sub-terrain Sapta Paatalaas, Vamana Deva stated that since Bali took the water in his hand and donated the THREE FEET of Land, and blessed him to be the King of the Sapta Paatalaas and granted him long life till the and of Manvantara of the on-going Vaisawata Manu. He also blessed Bali that all the ‗Homa Phalas‘ at the time of Shraddhas to be performed even by Brahmanas, besides incomplete and defective Vratas, Agni Kaaryaas without ghee, and Kusha grass roots as also the daanas without detachment would belong to Bali and his followers.]

Stanza Three

237

Purnaat puramudguranti purnaat purnam pratyakshate, haranti purnaat purnam cha purnaivaavishyate, yoginantam prapashanti bhavanantam sanaatanam/

From Vishuddha Brahma to Hiranyagarbha as vividly explained by Maha Narayanopanishad in the previous sranza already. Now the Karya Kaarana Brahma Adityaatyaatmaka jyoti swarupa had initiated the prapancha srishti by the Maya Shakti Prabalata and thus the Maha Kavya viz. Om poornamadah, poornamidam, poornaat udacyate , poorṇasya poorṇam aadaaya poornam evaavashishate/ or 1: Om, That (Outer World) is Purna (Full with Divine Consciousness); This (Inner World) is also Purna (Full with Divine Consciousness); From Purna is manifested Purna (From the Fullness of Divine Consciousness the World is manifested), 2: Taking Purna from Purna, Purna indeed remains (Because Divine Consciousness is Non-Dual and Infinite)/ That for which there is no limit; beyond which there can be nothing. If there is something outside it, it becomes an individualised object. But objects cannot be ‗ Purnam‘ or that more than which nothing can exist, i.e., it is the infinite. And creation has come from ‗Purnam‘.That is full; this is full, from fullness proceeds fullness. If we take away fullness from fullness, fullness still remains.It means that every manifestation of Nature is indestructible, in-exhaustible, irreducible, perfect, vast, complete and integrated.It also means that the sum of everything in the universe is constant. To comprehend the real wisdom of the above mantra, let us study the following contemporary statement of the Vedas and Upanishads, ‗TAT-TVAM-ASI‘. This stanza is from the Bṛihadaaraṇyaka Upanishad and forms the ‗ Mangalaacharana mantra‘ for Ishaavasya Upanishad. The terms adaḥ and idam have often occurred in Kathopaniṣad also. Adaḥ means the cause from which the effect comes. Idam means that which is manifest and here it means the world. The objects of the sense organs are spoken of as idam. That which is beyond the sense organs is adaḥ. As the cause is, so is the effect. The effect exists within the cause in an unmanifested form. In the seed, the tree is not seen, but it is in an unmanifested state. In reality, the world is also limitless. Wherever one would reach, would still visualize since the Supreme is limitless, and wherever you go you cannot find its limit. This is so, because it is a manifestation of that which is infinite. This mantra says that, that which has come from the Infinite is also Infinite that is to say, outside the senses, but within one self as the antaratma and hence the Purnam, indeed.

[ Vishleshana on Poornamadah poormna poornamidam vide Brihadaranyaka Upanishad as of Causative Fullness to Derivative Causation-the Cause and Effect conditionality!

V.i.1) Om/ Purnamadah Purnamidam Purnaatpurnamudachyate, Purnasya Purnamaadaaya Purnameva - avashishyate/ Om Kham Brahma, Kham Puraanam, Vaayuram Khamiti ha smaah Kauravyaayani putrah; Vedoyam Brahmanaa viduh, Vedainena yad Veditavyam/

( That Para Brahma or the Supreme Chief is full and total; this ‗Antaraatma‘ the Individual Self- Conciousness is also full and total. From this ‗Kaaryatmaka Purnatwa‘ or this Causative Fullness only is manifested into the Fullness of ‗Kaaranaantaka Purnatwa‘ or the Derivative Causation!That is the typical Cause and Effect syndrome! From this ‗Avidyakrita Ananyaabhaasa‘ or this misleading, illusory and ignorant phenomenon of Duality of the Self emerges, establishes and envelopes the Supreme Brahman! Released from the embodiment of the Self shrouded by the screen of Ignorance or Unawareness due all over its bodily and sensual form, the Individual Self gets identified and perfectly unified to the Fullness! In other words, the Mantra describes as follows: from the infinite cause the infinite effect is evidenced. ‗ Whatever is here is there and whatever is there, there is here too‘ It might appear that the manifested

238 outcome which is also infinite and authentic is dissimilar due to its claimed connection with the limiting body accessories and the blanket of ‗Agjnaana‘ or ignorance! Indeed, it is just one Infinity mystified as being divided into cause and effect, but the same Brahman is both dual yet singular. One Infinite proceeds to another Infinite, or the Infinite Universe is the Infinite Brahman Himself! Brahma is seated on Purnatwa or thus seated on ‗Purnamada‘ or ‗Brahma pada‘. Then Om is the unmanifested Ether-Kham which again is ‗Sanaatana Brahman‘ or the Ageless Supreme. As the son of Kauravayaayani described this blue lotus like Eternal Ether as Vedas through which to provide the leads to Brahman. Many Shrutis have indeed thus glorified the syllable Om for meditation to Brahman via the Self!)]

Further explanation of the Stanza Three

It is from Purnabrahma the jeevarurodhrita kaarana and the srishti-sthiti and the laya kaarana too as only the Parama Yogis be enabled to sanaatana paramatma darshana kartrutwas. As per the desha-kaala vastu dharma, the maha yogis could vision the jeevaatma purna swarpa sweekaara prapti. The bhavaartha be that from the sthuula rupa to sookshma darshana as of the Shriti vaakyaas the kaarana brahma purnata to kaarya rupa purnata.

Stanzas Four and Five

Yathaakashevaashosti gangaayaam veechayo yathaa, tadvicchaaraacharam sarvam brahmanyutpadya leeyate, yoginatam prapshyanti bhagavantam sanaatanam/ Aapothaadbhyah salilam tasya madhye ubhou devou shishiyaatentari, aadadhrochouh savishuucheervasaanaaibhou vibharti prithveem divam cha, yoginastam prapashyanti bhagavantah sanaatanam/

What ever thus be visualized by Maha Yogis as of the Purnatva of the Paramatma and the Jeevatma or the Self and the Supreme Self. ‗Tat evam tvam’ that is Ishvara be in the Jeevika swarupaavasthita and of purnata be in the purna brahma rupa. This is on the comparison of aakaasha and the avakaasha or the daharaakaasha and again on the comparison of the gangaa tarangaas aarohana and avarohana of srishti- sthiti-samhhara. Now the explanation of the oft quoted Suparna and Saayujya comparison.

[ Explanation vide Mundakopanishad‘ on the Story of Two Birds one seeking material joy and another lasting spiritual bliss and further analysis by Maitri and Kousheetaki Upanishads]

III.i.1) Dve Suparnaa Sayuja sakhaaya samaanam vriksham parishasvajaate, tayoranyam pippalam svaaddhvatti anaishnan anyobhichaakasheeti/

(An analogy of two companion birds named Suparna and Sayuja is drawn sharing the same tree as one is busy eating the fruits of the tree while the other remains watching without tasting; this is just as two persons are enjoying the taste even as the other refrains.While one regales by rejoicing the sweet results of different kinds of material happpiness the other person calculates and weighs the pros and cons of the karma and the resultant reactions

III.i.2) Samaane vrikshe Purusho nimagnoneeshayaa shochati muhyaamaanah, jushtam yadaa pashya- tyanyameeshamasya mahimaanamiti veetashokah/

( Thus the ephemeral attractions are easily drowned in by the majority while a far few only resist the temptations yet both the clans belong to the same very tree of Samsara. The struggle is against the

239 temporary excitement versus self control and patient faith for bliss perhaps in the excruciating and even prolonged long term with total liberation.)

Self as the Source of Brahman attainable by Yoga, Karma, Tapasya and Truthfulness

III.i.3) Yadaa pashyah pashyate rukma varnam kartaaram paramam brahma yonim, tadaa vidvaan punya pape vidhuya niranjanah paramam saamyam upaiti/

(As indeed when the Seeker of Reality finally confronts the vision of the golden hued Over Lord and merges with the non duality of Purusha and the Self as the Source of Brahman, the Seeker attains equation and then the riddance of gunas and features, merits and non merits, ‗punya paapas‘ and indeed that is what all the highest goal!

Maitri Upanishad describing the Yoga method is quoted vide VI.18: Tathaa tat prayoga kalpah praanaayaamah pattyaadhaaro dhyaanamdbhaaranaa tarkah samaadhih shadangaa iti uchyate yogah,anebna yadaa pashyam pashyati rukma varnam kartaaram Isham Purusham Brahma yonim; tad vidvaan punya paape vihaaya parevyaye sarvam ekeekaroti; evam hyaaha: yathaa parvatam aadeeptam naashrayanti kadaachana/ or the Yoga way for achieving identity, control of breath, total withdrawal of senses, deep meditation, intense concentration, contemplative enquiry and absorption is stated to be the ‗Shadanga Yoga‘ or the six folded yoga to attain the identity with the Supreme; as animals and birds do not attempt mounting burning mountain peaks, so sins would find no shelter in those who is absorbed in Brahman!

Again Kausheetaki Braahmana Upanishad vide I.5 is quoted: Tad yathaa rathena dhaavayan ratha chakre paryavekshetaivam aho raatre paryavekshetaivam sukrita dushkrite sarvaani cha dvandvaani, sa esha visukruto vidushkrito brahma vidvaan Brahmaiva -abhipraiti/ or a person driving a chariot would examine the two wheels before riding it in the same way as at the day and night, the good works and the opposite; similarly a vidvan surpasses the good and evil and then only seeks to reach Brahman after a thorough self-examination or introspection! )

III.i.5) Praanohtesha sarva bhutair vibhaati vijaanan vidvaan bhavate naativaadee,Atma kreeda aatmaratih kriyaavaanesha Brahmavidaam varishthah/

( As a person of wisdom is fully aware of the common knowledge that existence is essential and praana or th vital force is th key factor, he would rather target the Self or the Antaratma instead of getting into the rigmarole of esoteric exercises and show off knowledge but delight in and get enrossed in the Self as per established routes. ]

Further substance of the stanzas

At the very beginning of prapancha srishti, Paramatma made Prajapati - the Tri Murtis of Brahma-Vishnu Maheshvaraas for the srishti-sthiti and samhaaraas- the kaala maana of the eternal time schedule, the pancha bhutaas of Prithivi-Aapas-Tejas-vaayu and Akaashaas and the pancha bhutaatamika sthula shareera subjected to sukha duhkhaas- and so on. Then the Trimurtis Ashta dishaas and their respective dikpaalakaas were in place as of Indra in the East- Agni in the South East- Yamadharma Raja in the South - Nirruti Devata in the South West- Varuna Devain the West-Vaayu in the North West- Kubera in the North and finally Rudra Deva in the North East. Theteafter Paramata‘s mere gesture the the Prajapati

240 manifested the Bhur-Bhuvar-Swara-Mahar-Janar- Taparlokaas and the Under world of Atala- Vitala- Sutala- Mahatala-Rasaatala- Paataalas as of the process of Srishti.

Stanzas Six and Seven :

Chakre rathasya tishthantam dhruvasyaavyahakarmanah, ketumantam vahyantyashvastam divtamajaam divi, yoginastam prapashyanti bhagavantham sanaatanaam/ Na saadrishye tishthati rupamasa na chakshushaa pashyati kashchedenam, maneeshayaatho manasaa hridaa cha ya yenam viduramritaaste bhavanti, yoginastam prapashyanti bhagavantam sanaatanam/

Parameshvara Rupa be in the ‗shasavata avyaaya ratha chakra sthita‘ and would push on to the ‗panchendriya dhuula karma janita janma marana kaala chakra‘. Those of the pranis who be experiencing the ‗swaadu karmaphala‘ be staring at by the karma phala by the onlookers . Thus as the karma phala swadushtata be not only darsha maatra but with the assistance of ‗yogamaaya janita darshana‘ be enable to generate further and further objectivity to generate subjectivity too. Thus the yogi purushaas be able to witness the paripurnata of the cause and effect beneficent cycle of aarohana and avarohana of subjectivity to objectivity.

As the objectivity be turned as of subjectivity thus the vigjnaana saarathi be able to be lifted up from bhuloka to bhuvar-swar- maharaadi lokaa as indicated in the earlier stanza and that brahma vishaya manasika dhridhata be enhanced step by step in the yoga maarga. In this very context Kathopanishad had exolianed vividly: ‗ Shareera adhyaksha antaraatma rathika maha swami in the form of Antaraatma as being present as the adhyaksha yet as a mute spectator merely while the shareera as the ratha, nischayaatmika buddhhi as the saaradhi with sankappa vikalpa manas as the helper to the saarathi be resorting to the jeevana yatra.

[ Vishleshana vide Kathopanishad as follows on the Individual Self denoted as the Master of the Chariot, body is the chariot, charioteer is the ‗buddhi‘ or the Intellect, mind is the bridle!)

I.iii.3) Atmaanam rathinam vidhui, shareeram rathameva tu, Buddhim tu saarathim viddhi, manah pragrahamevacha/ I.iii.4) Indriyaani hahaanaahu vishayaamsteshu gocharaan, Atmendriya mano yuktam bhokte -tyaahur maneeshinaam/

( The Pancha Indriyas are the horses viz. the Pancha Karmendriyas ie.the eyes-ears- mouth-nose- reproductive cum excretionary organs and Pancha Jnenendriyas of seeing-hearing-eating- breathing and the concerned of the last afore said. Besides, material objects are the roads as countless. Those who understand these details are called the Self and the latter has the body adjuncts and the mind detailed above)

I.iii.5-8) Yastva avigjnaavaan bhavati ayutena manasaa sadaa,Tasyendriyaani vashyaani sadashvaa iva saaratheh//Yastu vigjnaanaavaan bhavati yuktena manasaa sadaa, tasyendri –yaani vashyaani sadashvaa iva saaratheh// Yastva avigjnaavaan bhavati amanaakshah sadaashuchi, na satat padam aapnoti samsaaram chadhigacchati// Yastu vigjnaanavaan bhavati samanaskah sadaa shuchih, satu tat padam aapnoti yasmaat bhuyo na jaayate//

(The Panchendriyas attached to the Charioteer called the Intellect lacks discrimination as that of the Intellect too, then the vicious horses too get carried away with wrong deeds. But once Intellect in tune

241 with the bridle of mind is endowed with care and discretion then the organs too like the good horses tend to run on the roads of safety and well being. Contrarily, the master of the chariot looks bewildered as mute spectator to the unapproved deeds of the Charioteer, the bridle and the horses thus for sure getting deeply engaged in the cycle of births and deaths with all the risks of existence again and again either as humans or animals or worms depending on the deeds of the body concerned! However if the charioteer as associated with the bridle and quality horses would certainly take to smooth roads without pitfalls and seek to escape the dreaded cycle of births ans deaths! )

I.iii.9-11) Vigjnaana saarathiryastu manah pragrahavaannarah, sodhvanah paarapaamneti tadvishnoh paramam padam//Indriyebhyah paraahyaarthaa, arthebhyascha param manah, manascha paraabuddhir buddher aatmaa mahaan parah// Mahatah param avyaktam, avyaktaat purushah parah, Puruhaan na param kinchit: saa kaashthaa, saa paraa gatih/

(A person who is fortunate to possess a ‗saarathi‘ or a charioteer of distinguishing ability with controlled psyche accomplishes the destination never to be born again and that indeed is the ‗Paramam Padam‘ or the abode of the Supreme! Thus the ‗ arthaa‘ or the sense objects are ‗paraah‘ or higher than the senses; in other words material objects are created to cater to ‗Indriyas‘ but intelligence overcomes the temptations of the mind; the Antaratma or Inner Consciousness is on a far higher scale. Put in a different way, Maya or Illusion that tends to make the intelligence and action overpowers but the Consciousness is on a higher pedestal and has the ability to overcome the enticement. The pull of Maya is strong enough but ‗Mahat‘or the Great Soul is ‗Param, Avyaktam, and Purusham, Purushaat na param kim chit‘‘ or the Culmination, Subtle, and Purusha the Supreme or nothing there beyond!)

I.iii.12-13) Esha sarveshu buthteshu gudhotmaa naprakaashate, Drushyate tvagraayaa buddhyaa sukshmayaa sukshma darshibhih/ Yacchedvaan manasi pragjnyaastad yacchecchanta aatmaani, Jnaanam aatmaani mahati niyaachet,tad yacchecchaanta aatmaani/

(This Purusha is hidden in all beings from Brahma to bunch of grass but is covered by maya or cosmic illusion born of the mix of Satva-Rajas and Tamo Gunas. Only Maharshis and Great Seekers might perceive him as a subtle entity; the Paramatma is stated to reveal to none due to Yoga Maya or the Great Illusion as covered by Ignorance. Only through purified intellect as is available to Seekers, a hazy profile of Hiranyagarbha is perhaps seen by their mind‘s eye! The discerning person needs to merge into the ‗Indriyas‘ or the organs into the intelligent Self and then infuse the latter into the ‗Paramatma‘. While so doing, the name-form-action of that particular Self is totally negated and there had to be a ‗tadaatmya‘ or fusion of the two entities!) ]

Further explanation of the stanza seven

Thus the Parama Brahma Pramatma swarupa be immeasurable and inestimable and at the same time be of the sukshmaati sukshma rupa too as of the drishya-shabdaadi tanmaaraateeta! Besides being away from shareerendriyaas, mano-buddhi sahita kaarana bhutaateeta be likewise. Only the dhyaana-japa-maanasika daardhyata maatra vidhaana be the mile stones of inward vision. Yasya deveparaa bhaktiryathaa deve tathaa gurou, tasyete kathitaa hyaarthaah prakaashante mahaatmanah/ Evam yam viditvaa amritaa bhavanti tam, yogena eva pashyanti/ As the prasiddhha maha yashsvi-sarvatra vyaapta maha swarupa be never visionable by one‘s own netraas then how indeed be possible to glimpse at Him let alone stare at! Nishchaatmika buddhi and sankalpa vikalpa rupa be visioned perhaps by the parama tatwa praapta

242 sadhana bhuta hridaya sankalpa and of antarmukhata when one could realise this that I am That! Thou are thou after all indeed.Then those of Mumukshus be purged of dwandva bhaava and be janma marana dwandwa vimuktaas.

Stanzas Eight

Dwaadasha poogaah sarito deva rakshitaa madveeshate, tadanuidhaayinastadaa sancharanti ghoram, yoganistam prapashyanti bhagavantam sanaatanam/

While mentioning of the relevance of vidvat purushaas as of sanaatana paramatma yogi purushaas one ought to compare them of those who were excessively afflicted by those who the average mnushyaas and got drowned in the ghora samsaara jeevita nouka. As ‗dhairya shaali tatva jnaanis‘ could certainly cross the ‗samsaara nouka: Hence one should make all out endeavors to be of ‗samsaara bandhana mukti- samyak chittata, atmagjnata, and sankalpa dhridhata.‘ This be on the analogy of a dhairya purusha having ascended a hill top could vision at the praani kotis down below and feel blissful with no mano buddhi vikaaraas bereft of krodha-harshaadis. Further sucha tatva darshi jnaani could vision as ‗Thou Art Thou‘ - Aham Brahmaasmi.

[ Explanation vide Vigjnaana Nouka : by Adi Shankara

Tapo yajnadaanaadibhissudhabudhir-Virakto nripaadau pade tuchchabudhya Parityajya Sarvam Yadaapnoti Tatvam Param Brahma nityam Tadevaaham asmi. 1By cleaning one‘s mind with meditation, sacrifice and charity, By becoming disenchanted with as of king, by sacrificing everything, we attain that principle of everlasting Brahman. Dayaalum Gurum Brahmanishtam Prasantham,Samaraadhya Bhaktyaa vichaarya swaroopam Yadaapnoti Tatvam Nididhyaasya vidvaan,Param Brahma nityam Tadevaaham asmi 2.By worshiping with devotion to the merciful teacher, ever in the search of the Unknown, a well read scholar after repeated and profound meditation makes his own for the Concept by the self. Yad Aananda roopam prakasa swaroopam,Nirastha prapancham parichcheda soonyam/ Aham Brahmavruthyaika gamyam tureeyam, Param Brahma nityam Tadevaaham asmi. 3 Forever having the form of splenderous joy, forsaking the world as visualised that be attained only by constant search that state full of bliss, perennial concept of Brahman.Yad ajnanato bhati viswam samastham,Vinashtam cha sadyo yadaatma prabodha Manovaagatheetham visudham vimuktam,Param Brahma nityam tadevaaham asmi. 4.By discarding that ignorance as characterisctic of the physical world, and by that realization of Atma Which is beyond mind yet of pure bliss as a perennial concept as the Antaratma. Nishedhe krute neti neteeti vakyaih, Samadhisthithaanaam yadaabhaathi poornam/ Avasthaathrayaatheetham advaitam ekam,Param Brahma nityam tadevaaham asmi. 5.By the negative action of the words: ‗not this, not this, ‗That‘ which shines with the sparckle of jnaana who could enter the state of ‗Samadhi‘ be indeed discoverable as the perennial concept that we ourselves vision as ‗ Thou‘ the Brahman. Yad Aanandalesaih samanandi viswam,Yadaa bhaati satve sada bhati sarvam/ Yadaalochite heyam anyat samastham,Param Brahma nityam tadevaaham asmi. 6 That due to its bits of bliss makes this world pleasant, That due to its splendour makes this world full of light, And that by whose thought this physical world becomes nothing, Is the divine and perennial concept that we ourselves as of Brahman. Anandam vibhum sarvayonim nireeham,Shivam sangaheenam yad omkaaragamyam/ Niraakaaram athyu jwalam mruthyuheenam,Param Brahma nityam tadevaaham asmi. 7That which is endless, divine and controls everything, That which is peaceful, alone and attainable through Om, And that which is formless, has great luster and no death, Is the divine and perennial concept that we ourselves as of Brahman.

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Yad Aananda sindhau nimagnah puman sya-Dvidyavilasah samastha prapanchah, Tadaa na sphurathyatbhutam yannimitham, Param Brahma nityam tadevaaham asmi. 8 That sea of bliss in which the seeker drowns himself, And that wonderful cause which forever makes it disappear, The ignorance which makes the physical world appear, Is the divine and perennial concept that we ourselves are Brahman.Swaroopaanusandhanaroopaam sthuthim yah, Pathed aadaraal bhakthibhavo manushyah Srunotheeha va nithyam udyukta chitto,Param Brahma nityam tadevaaham asmi. 9.This prayer written in the style of the search of the form of the self, If read by men with respect and devotional thought, Or if heard would lead them forever to blissful freedom ,And Is the divine and perennial concept that we ourselves are Brahman.]

Such sanaatana sadaachaari purushas are able the pancha jnaanendiyaas - pancha karmendriyaas, ekaadasha snakalpa vikalpaatmaka manas-dwaadasha nishchayaatmika buddhi and be able to be the nirantara paramaatma dhyaana nirataas ever. It is in this very context the yoga saadhaka as having been firmly ascended the chariot with the singular and firm resolve of yoga saadhana then made the gradual seeking to ‗ attract‘ the pancha maha bhutaas of prithivi-aapas- tejas- vaayu and akaashaas as also of buddhi and ahamkaara sambandhi seven entities in all. Further the fall out vishyaas of gandha-rasa-rupa- sparsha-shabda as in the form of the tanmaatraas and of ‗aham vritti‘ too were upheld. Then saadhaka would be able to ‗ control‘ and tread carefully on the ‗kramapurvaka Avyakta Brahmaishvarya.‘ Now the methodology of yogaabhyaasa pravritti of pancha bhutaas: Foremost the ‗ekaarata chitta dhharana be on prithvi, then jala tatva- agni tatva vileenata- then vaayovileenata- then akaasha tatva and thereafter manas and buddhi tatva and the Unknown Paramatma.

Citing the illustration of a lump of salt dropped in waters when dissolved would be difficult to retain its original nature but in view of Absolute Reality might not change its form, nature, features of existence anxiety of retaining the Self blocking the vision of Satya or Truth the Reality. Thus the same entity possessed of varying attributes and the Self was superimposed by ignorance like a burning wood was covered by ash and that Pure Intelligence which indeed appeared variegated by modifications of name, organs, and their attributes and the falsity of decay and destruction. On the other hand, the Self is indestructible, all knowing and infinite! As regards, the cover of ignorance due being to ‗shodsha kalaas‘ in the sleep stage, or due to improper knowledge of Reality versus Falsity, the reply would be that Purusha as per the Veda Texts is within the body as connected to the physical parts interconneced with the Inner Soul further connected to Outer Sky. The saadhaka be once disregard or even discard the ‗shodasha kalaas / tatvaas‘ of his gross body:

[ Explanation on Shodasha kalaas and Tatvaas

1) ‗Jnanendriayas‘: Five of sense organs, viz, Eyes, Nose, Tongue, Mouth, and Skin; 2) ‗Karmendriayas‘: or Five Organs for Action viz: mouth, feet, hands, genital and anus; 3) Five ‗Tanmatras‘ or inner basics of elements or light, sound, taste, smell and consciousness; 4) Five ‗Antahkaranas‘: Mind or thought, Buddhi or Understanding, Siddha or Power of mind leading to Jayam or success and Angaram or Excitement; 5) Six ‗Adharas‘ or Foundations: Muladhara, Svadhistana, Manipura, Anantha, Visuddhi and Angana; 6) ‗Dhatus‘ or Seven Body Constituents: Serum, Blood, Semen, Brain marrow, Flesh, Bone and Skin. 7) Ten ‗Vayus‘ or Vital Airs: Prana ( Near Heart), Apana ( Top to bottom), Samana ( Near Throat), Vyana ( Total Body), Utthana ( near navel), Nahana ( movements and speech), Koormana ( causing disgust or dismay), Kiriharana ( facial), Devadatta ( exaled by yawning) and Dhanajaya ( remaining in

244 the body after death) 8) Five ‗Kosas‘ or body parts: Annamaya ( food body), Manomaya(Composed of mind), Pranamaya (the force holding body and mind), Vijnanamaya ( body of intellect) and Anantamaya (the body of Bliss); 9) ‗Nava Dvaras‘ or Nine Doors : two eyes, two ears, two nostrils, mouth, genital and excretionay channel. 10) Eight ‗Vikaras‘ or Vices: Lust, meanness, anger, carelessness, showiness, ferocity, haughtiness, and jealousy. 11) Three ‗Mandalas‘or Body Regions : Agni Mandala or the fire place in lower abdomen, Aditya Mandala or the Place of Sun in stomach, and Chandra Mandala or the Region of Moon in head and shoulders. 12) Three Temperaments viz. flatulency or excessive self importance, melancholy or pensive sadness, bilous temperament or irritability, Phlegmatic temperament or indifference. 13) Three ‗Gunas‘ or attributes: Satva ( Goodness), Rajas ( Passion) and Tamas ( Ignorance). 14) Five ‗Avasthas‘or Inner Soul abodes in body parts viz. ‗Sakiram‘ or Fully Alive and Vigilant connected to forehead, ‗Svapnam‘ or dormant soul in a state of dream connected to neck, ‗Sujjuti‘ or insensibility of soul connected to breast, ‗Turiyam‘ or abstraction of mind while soul is connected to navel and ‗Turiyathitam‘ or a state of death when the soul is sunk into mooladharam. 16) Ten ‗Nadis‘ or nerve connections viz. Idakala or the nerve beginning from big toe of right foot to left nostril, ‗Pinkala‘ nerve connecting the big toe of left foot to right nostril, ‗Kantari‘ or nerves beginning from navel to neck assuming seven folds of seven tones of human voice, ‗Suguva‘ or the optical nerves interconnecting ten branches, ‗Purudan‘ or the auditory nerves linking one hundred twenty lines, Guru beginning from navel to flat stomach, ‗Sangini‘ on flat belly, ‗Suzi Muna‘ the nervous link connecting Adharas like Mooladhara, Svadhishtana etc.and Atti and Alambuda connecting miscellaneous body parts]

Further substance of the Stanza Eight as follows

Thus the sanaatana sadaachaari purushas are able the pancha jnaanendiyaas - pancha karmendriyaas, ekaadasha snakalpa vikalpaatmaka manas-dwaadasha nishchayaatmika buddhi and be able to be the nirantara paramaatma dhyaana nirataas ever.Having controlled the panchendriyaas and the resultant shabda- drishya- twakyadi tanpaatraas then divert their madhu vidya niyamana, the yogi mahatmaas be immersed in paramadhyaanaanubhuti kaarakaas.

Stanza Nine

Tadardhamaasam pibati sanchitam bhramaro madhu, Ishaanaam sarvabhuteshu havirbhutmakalpayat, yoginastam prapashyanti bhagavantam sanaatanam/ That bhramana sheela jeeva as per the purva sanchita karmaanusaara be subjected to madhukarma phala karma phala bhoga. Karma phala niyojaka paramesvara be deciding the bhoga vastu nirmaana. Just as the madhukara bhramara or the honey bee would be collecting honey by flying from flower to flower, so be the satkarma phala saaraamsha. Thus the adage as one would sow so be the reap. Ishana the Parama Purusha be thus the decider of the karma kaaraka and karma bhokta too. That Ishana be holding the sensitive balance of the jeevaa‘s dushkarma and the satkarma. This Madhu Vidya denotes the kamaanubhava- be that of satkarma or dushkarma. Indeed, the honey be always attracted to satkarmaacharana yukta pushpaas for the collections of honey but never the poisonous dushkarmaas that the jeevaas be invariably attracted to. And hence the Madhu Vidya or the doctrine of honey collection to all the Beings of satkarmaachaana yuktaas.Material resources and praakritika sampada was bestowed by Parameshara yet the manner in which the sampada be utilised should be as per the prudence of the bhokta- whether for a good or bad purpose. Hence the cause and causation analysis. This and That are full. From fullness is derived from fullness only indeed.

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[ Vishleshana on Madhu Vidya vide Brihadaaranyaka Upanishad Chapter II on ‗Madhu Vidya‘ or the doctrine of Honey applicable to all the Beings, Elements, Concepts and the Self

II.v.1) Iyam Prithivi sarveshaam bhutaanaam madhu, asyai prithivyai sarvaani bhutaani madhu; yash- chayamamasyaam prithivyaayaam tejomayomritamayah purushah, yashchaayamadhyaamtam sharirah tejomayomritamayah Purushah ayameva sa yoyamatmatmam sharirastejomayomritamayah Purushah ayameva sa yoyamatmaa; idamamritam, idam Brahma, idam sarvam/ (Any discussion on the means of Immortality inevitably pre-supposes knowledge of the Self while renunciation of everything being a part of it. Once That is realised then the Universe is realised. Now, this Earth is like ‗madhu‘or honey which indeed is the essence of all the beings from Hiranyagarbha down to a blade of grass. The Self of any being comprises full of four entities viz. Prithivi maya, amrita maya, tejomaya and Purusha; or earth, honey, corporeal being in a mortal body and knowledge or intelligence and again the Self indicates Amritamaya or Brahmamaya; this indeed in Brahman all about; stated differently, existence is by itself is a sweet experience, notwithstanting its travails! Hence Universe is Earth in a way) II.v.2) Imaa aapah sarveshaanaam bhutaanaam madhu aasaamapaah sarvaani bhutaani madhu;yashchaayamaaswapsu tejomayomritamayah Purushah; yashchaayamadhyaatmam raitasah tejomayomritamayah purushah yashchaayamadhyaatmam raitasastejomayomritamayah Purushah, ayameva sa yoyamatmaa; idamamritam, idam Brahma, idam satyam/ ( Having defined Universe and Existence of Hiranyagarbha downward to each and every being in the Creation on Earth, the next concomitant of Existence is water which too is as sweet as ‗Madhu‘ or honey; ‗Aapaas‘ too as essential for existence of one and all as much as that of Prithvi, being an essential seed in a body! In the waters is situated the ‗tejomaya and amritamaya Purusha‘ or the ever shining and immortal Entity who is also known as ‗Antaratma‘ or the Inner Self; indeed that is Immortal, is Supreme Brahma and ‗Sarvam‘or the Totality! In fact water is absorbed in the Body as the ‗Retas‘ or the seminal fluid!) II.v.3) Ayamagnih sarveshaam bhutaanaam madhu, asyaagneh sarvaani bhutaani madhu, yaschaayamagnou tejomayomritamayah Purushah, yashchaaya madhyaatmam yoyamatmaa; idamamritam,idam Brahma idam sarvam/ ‘Prithivya-apas- tejas‘or among the Pancha Bhutas, without Earth, no being at all has any ‗locus standi’ or life or very survival; without water there is no subsistence; now without Agni there would be neither survival nor food nor even endurance, quite apart from neither homas nor Agni Karyas and the best part of human existence on account of food which indeed is ‗the Madhu again‘. It is therefore the radiance and heat so crucial more so Agni is identified with Speech, tongue and mouth for existence! And that is how the imperative four factors of existence viz. the Self, the Knowledge, immortality and Brahman!) II.v.4) Ayam Vaayuh sarveshaam bhutaanaam madhuh asya Vaayoh sarvaani bhutaani madhu; yascha - ayamasmin Vaayo-amritamayah Purushah ayameva sa yoyamatmaa; idam-amritam, idam Brahma idam sarvam/ ( This Vayu or Air too is like honey as in the case of Earth and Water and is predictably so for even in terms of minutes and seconds; Air is the pulsative, ever beaming and immortal Vital Force for breathing and is like an ever-ticking machine essentiality of one‘s very life line! Indeed the inevitablity of the Top Significant four factors of knowledge, immortality, Self and Brahman are the required fundamentals for existence!) II.v.5) Ayamadityah sarveshaa bhutaanaam madhvasyaadityasya sarvaani bhutaani madhu yashchaayasminnaaditye tejomayomritamayah Purusho yaschaayamadhyaatmam chakshuh tejomayomritamayah Purushoyameva sa yoyamaataah idamritam idam Brahma, idam sarvam/ (This Surya Deva is the sweet honey of all the beings in creation; he is the most lustrous and shimmering fund of radiance as also the divine embodiment of nectar that ensures ‗amaratwa‘ or deathlessness.He is identified with the sharp vision of the eyes and is the four sided entity of the Self, personification of

246 comprehension, everlasting existence and the Supreme Omnipresence!) II.v.6) Imaa dishah sarveshaam bhutanam madhu, aasaam dishaam sarvaani bhutaani madhuh;yashchayamaasu dikshu tejomayomrita - mayah Purushah, yashchaayamadhyaatmam maanatejomayomritamayah Purushah, ayameva sa yoyamatmaa; idamamriam, idam Brahma, idam sarvam/ (The ‗Dishas‘ or Directions are like honey too to all the Beings in all the parts of Creation where again the Tejomaya-Amritamaya Purusha who is Eternal and Blissful is omnipresent all over the Universe. These Directions constitute the ears of a body. Indeed that four sided Soul or the Self is based on Vigjnana, sweetness of madhu and radiance and has the under lying unity with Paramatma the Supreme! II.v.7) Ayam Chandrah Sarveshaam bhutaanaam madhu, asya chandrasya sarvaani bhutaani madhu;yashchaayamasmimshchandre tejomayomritamayah purusghah, yashchaya madhyaatmam maanasastejomayomritamayah Purusha, ayameva sa yoyamatmaa; idamamritam, idam Brahma idam sarvam/ (Now Chandra the Moon is of extreme sweetness of honey and so are all the Beings in Srishti. This unique Chandra Deva is not only the incarnation of pleasant coolness and brightness but is also immortal akin to mind of various Beings in the Globe; this is also identified with the personification of luminosity, eternity, knowledge and the Antaratma or the Interior Self that is directly aligned to and a close reflection of Paramatma the Ultimate!) II.v.8) Iyam Vidyut sarveshaam bhutaanaam madhu, asyai vidyutah sarvaani bhutaani madhu; yashchaayamasyaam vidyuti tejomayomritamaah Purushah, yashchaaya madhyaatmam tayjastejomayomritamayah Purushah, ayameva sa yoyamatmaa; idamamritam,, idam Brahma, idam sarvam/( This Vidyut or Lightning is like sweet honey to the Beings of the Universe and vice versa. The Vidyut is at once a flash of piercing vision yet is a permanent phenomenon on the Skies. Identified with the sensation of touch and skin on a body of the Beings, this is an active segment of the Self comprising the body, its awareness or appropriately named as knowledge, the light within the body in the form of the touch and its sweet existence- all these four are ideally unified with Paramatma.) II.v.9) Ayam stanayitnuh sarveshaambhutaanaam madhu, asya stanayitnoh sarvaani bhuytaani madhu; yaschaayamasyaam vidyuti tejomayomritamayah Purushah yaschaayamadhyaatmam taijhasastejoayomritamayah Purushah, ayameva sayoyamatmaa, idamamritam idam Brahma, idam sarvam/ (Clouds are nice and sweet like honey to all Beings as these are the abodes of the ‗Tejomaya and Amritamaya Purusha‘ who is identified with sound and voice in the body of each and every being in Srishti representing the Self, knowledge, inherent radiance and perpetuity inter- connected to Brahman the Superior Most) II.v.10) Ayamaakaashah sarveshaam bhutaanaam madhu asyaakaashasya sarvaani bhutaani madhu yaschaayam asminnaakaasho tejomayomritamayah Purushah yashchaayam adhyaatmam hridyaakaashah tejomayah amritamayah Purushah, ayam eva sayoyam aatmaa, idam amritam,idam Brahma, idam sarvam/ (This Akasha is like honey to all the Beings in the Space identified with the heart in their physiques. This ether is where Purusha rests being replete with radiance and ecstasy, known otherwise as Antaratma or the Inner Self based on realisation, inbuilt brightness, and everlasting nature interconnected with the Supreme). II.v.11) Ayam Dharmah sarveshaam bhutaanaam madhu, asya dharmasya sarvaani bhutaani madhu; yaschaayam asmin dharme tejomayo amritamayah Purushah, yaschaayam adhyaatmam dharmah tejomayomritaamayah Purushah,yaschaaya- madhyaatmam dhaarmastejomayomritamayah Purushah, ayameva sa yoyaatmaa; idamamritam, idam Brahma, idam sarvam/ (Dharma or righteousness is the code of conduct as per the Scriptures enunciated in Shrutis and Smritis; indeed this dharma is like honey to the various Beings; yet this code is neither seen nor readily felt like Earth, Sun, Moon, Water, Fire, Sky, Lightning, Directions, clouds and so on; yet Dharmaacharana or Following the Established Principles of Morality is indeed divinely sweet like honey, bright like flood of radiance and gratifying and fulfilling like ‗Tejomaya-Amritamaya- Antaratma‘ or Inner Conscience which again is eternal, radiant and Supreme viz. ‗Paramatma‘ or Brahman; indeed the

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Self is but a reflection of the Utmost Abstraction!) II.v.12) Idam Satyam sarveshaam bhutaanaam madhvasya satyasya sarvaani bhutaani madhu yaschaayamasmin satye tejomayomrita mayah Purusho yaschaaya madhyaatmam saatyah tejomayah amritamayah Purushoyameva sa yoyamaatmed amritamidam Brahmodah sarvam/ ( This concept of Satya or Truthfulness is sweet like honey for all the Beings in the Universe; it is in this Satya that is embedded in the Purusha who is the embodiment of Radiance and ‗Amritatwa‘ or Eternity; he is the Adhyatmika Purusha or the Self who is interconnected with Paramatma or the Absolute Brahma who is Everything!) II.v.13) Idam maanusham sarveshaam bhutaanaam madhvasya maanushasya sarvaani bhutaani madhu yaschaayamasmin maanushe tejomayomritamayah Purusho yaschaayamadhyaatmam maanushastejomayah amritamayah Purushoyameva sa yoyamaamedamamritamidam Brahmodah sarvam/ ( These Humans and other species are sweet like honey to each other; the sum total of their bodies and organs or the cosmic body is always in favour of Truthfulness and Reliability both internally and externally. The Four factors governing the Self are righteousness, knowledge, brightness within and of everlasting nature; the Self is tightly intertwined and totally unified with Brahman; indeed the knowledge of what Brahman is what the means of attaining that very status) II.v.14) Ayamatmaa sarveshaam bhutaanaam madhwasyatmanah sarvaani bhutaani Madhu yaschaaya masminnaatmaani tejomayemritamayah Purusho yaschaayama - atmaa tejomayomritamidam Brhmodam sarvam/ (This ‗antaratmaa‘or the Inner Self is syrupy and charming to all the Beings in Srishti and equally so all the Beings to the Inner Self. It is this very Self which is the embodiment of brightness and of everlasting nature Purusha; thus indeed is It is ever sweet and nectar -like, Brahman-like and every thing else in the Globe!) II.v.15) Sa vaa ayamatmaa sarveshaam bhutaana- madhipatih sarveshaam bhutaanaam rajaa; tadyathaa rathanaabhou cha tathanemou chaaraah sarve samarpitaah, evamevaasmin aatmaani sarvaani bhutaani sarve devaah, sarve lokaah, sarvepraanaah, sarva eta atmaanah samarpitaah/ (This ‗Antaratma‘ or the Self Consciousness is the sovereign of all Praanis or the most beloved like sweet honey itself; this is indeed is the dazzling fund of luminosity and the sustaining drink of Deva Ganas and what is more the Eternal Brahma that is ‗Saravaswa‘ or the Totality. This Individual Self which is akin to burnt coal camouflaged by ash is possessed of add-on body- appendages just as the Basic Truth is covered by the thick layer of make- believe maya or ignorance; it defies pure intelligence, but deep devotion and meditation with the aid of Brahma Gyaan alone can gradually clear the smokes of ignorance; indeed it is the ‗Shruti-Smriti pathana- smarana-jignaasa‘ alone could loosen the tight stranglehold of Agjnaana and pave the gradual and thorny path of Illusions that reveals the hard away to Brahman and eventually identify Brahman ultimately. The identification and Identity of the Self as the Supreme Self is possible only when all the spokes are fixed properly in the nave and felloe of a wheel when all the organs of a body and their end-uses like speech, touch, smell , action, thought, etc. are ideally fixed on the Self)

Madhu Vidya -taught by Dadhyan Rishi to Ashwini Devas as in horese heads- the unique link between the Individual Soul and the Supreme

II.v.16) Idam vai tan madhu dadhyann aatharvanoshvibhyaam uvaacha, tadetad rishi pashyaanavochat: tadvaam naraa sanaye damsha ugram, aavishkarnomi, tanyatur navrishtim/ Dadhya ha yan madhva atharvano vaam, Ashvasya shreeshanaa pra yadimuvaacha, iti/ ( Recalling the conversation of Devi Maitreyi and Maharshi Yagjnyavalkya when the latter explained about Antaratma and Paramatma or the Self and the Supreme Brahman, Maitreyi solicited the Maharshi to elaborate the MADHU VIDYA or the Theory of Honey being the unique link between the Self and the Supreme. Then the Maharshi explained what Dadhyan Rishi taught to Ashwini Devatas in Atharva Veda. But there was a huge catch behind the

248 narration: Dadhyan cautioned the two Ashwini Devas that in view of Lord Indra‘s condition that any one trying to learn Madhu Vidya would automatically have their heads dropped; however Dadhyan assured that the heads would be kept secured and replaced by the heads of horses and the operative portion of the Madhu Vidya meditation being the rite called minus however the ‗goodhaartha‘ or the secret import called Self-Knowledge; indeed the Self Knowledge is as self revealing eulogy as a thick cloud with rumbling noises inevitably would end up in heavy rains! Obviously the two Ashwini Kumars yielded to the tempting offer of Dadhyan Rishi as also his assurances and agreed to the Offer to get beheaded and horse heads replaced). II.v.17) Idam vai tanmadhu Dadhyann atharvano shvibhyaam uvacha, tad etad Rishih pashyaan avochat:Atharvanaayaashvinaa dadheechie ashvaam shiraah prati airaayatam, sa vam madhu pra vochad rataayan, twashtram yad dashraav api kakshyaam vaam iti/ (Thus this Madhu Vidya had been taught to Ashvini Kumars by Dadhyan Rishi who addresseed them saying that the Madhu Vidya or the Instruction of Honey which was ‗Twaashtra‘ or Related to Surya was thus being accorded; this was the Pravargya karma which would indeed be followed by Madhu Vigyaan implicitly if not explicitly! Indeed this Madhu Vidya not only reveals the transformation of the Inner Self to the heightened level of the Supreme Brahman and the incidental methodology of recovering the horse heads to normalcy as of original Ashwini Kumars. Moreover the ‗Puraschakre pura sharira‘ or the erstwhile form of those since initiated to Madhu Vidya would subsequently lead to Purusha Swarupa and further help merge into Avyakta Swarupa of Brahman!) II.v.18) Idam vai tanmadhu Dadhyann aatharvano -shvibhyaam uvaacha, tatedat rishi pasyan avochat: puraschakre dvipaadah, puras chakre chatuspaadah, Purah sa pakshi bhutwaa purah Purusha aaveekshat iti/ Sa vaa ayam Purushaah rvaasu puurshu purishaayah, nainena kim chanaanaavratam, nainena kim cha naasamvratam/ (After discoursing Madhu Vidya to Aswini Kumars, the Rishi explained to Ashwini Kumars that Paramatma manifested himself first as with two feet like human beings and birds and later on as four feet animals; since he entered these bodies in a subtle form, he is called Purusha. Indeed there is nobody that is not covered as a biped or quadruped or in any other imaginable form in them as enveloped by Him inside and outside. In other words, there is nothing that is not pervaded by Him in the form and name of that very species. Thus the Mantra; nainenakincha naanaavritam, nainena kinchinaasamvritam ie there is nothing that is not convered by Him, nothing which is not engulfed by Him viz. the Purusha! Indeed He made the bodies, the karmendriya and Jnaanenndriyas or the organs of action and senses.) II.v.19) Idam vai tanmadhu Daddhyann Atharvano shvibhyaam uvaacha, tad edad Rishi pashyan avochat: rupam rupam pratirupo babhuva, tadasya rupam pratichakshanaaya, Indro maayaabhihi puru rupa eeyate, Yuktaa hi asya haraayah shata dasha iti/ (Thus Dadhyan Maharshi taught Madhu Vidya to the Ashvini Devas in Atharva Veda as they were in the form of Horse-heads. As each specie of the Lord‘s creation as of biped or quadruped or innumerable other forms, the process of Creation got multiplied as per the original swarupa or the prototype as ‗pratiswarupas‘ or replicas got reproduced aplenty with similar features, organs and their respective functions by Maya or ‗make believes‘ which appeared in tens, hundreds, thousands, and of endless numbers with organs and their functions in perpetuity till the termination of Creation till another such cycle gets renewed! That Parabrahma or the Supreme Creator is stated ‗‘ or unprecented, anpara-akaarana-akaarya or causeless, spontaneous, and on his own volition, as also Abahya or beyond comprehension yet the consciousness within the Internal Judge of one‘s thoughts and deeds! This Self is thus a true reflection of Brahman the Infinite.This Antaratma of every being is a fascimile of Paramatma and just as the Supreme knows everything, can see, hear, feel, act, react, think, comprehend and so on the Individual Selves of all the Beings can certainly do so to their respective capacities.Like horses are yoked to a chariot, the internal organs and their functions are tied together to

249 the Pure Intelligence. This is the meaning and import of the Mantra and this again is the lesson of the Madhu Vidya, nay the secret of Vedanta; this again is the cohesion or link of the Inner Self and the Supreme Brahman all about!)]

Stanza Ten

Hiranyaparnamashvatyhamabhi patya hyapakshakaah, tatra te pakshino bhutvaa prapanti yathaasukham, yoginastam prapashyanti bhagavantam sanaatanam/

That Ishana Rupa Parameshvara had made the provision of anaadi bhogya vastu vibhaaga so as to facilitate the Maha Yogis be facilitated to Sanaatana Maha Deva darshana bhagya. Thus those of karma phala bhoga bhramana sheela jeevaas be able to attain atma jnaana. From the stand point of jnaana rupee paksha rahita praanis be ever and ever in the maya samsaara chakra and be the recipients of karma phala. But they could never be able to visualize the Hiranmaya Ashvattha Vriksha whose evevy leaf be replete with veda vedaanta saara ! The great aspiration and objective of maha jnaanis therefore by some how by ever intensifying their atma jnaana be able to mount that maha Ashvattha Vriksha to and attain mukti and tadaatmya of the self to the Supreme. This ambitious aspiration was explained vide Gita Shastra Adhyaaya 15 on Purushottama Prapti Yoga.

[ Vishleshana vide Bhagavad Gita -Adhyaaya15 on Purushottama Prapti Yoga

Stanzas 1-20: Bhagavaanuvaacha: Urthvamoolamadhaasshyaakham Ashvattham praahuravyayam, chhandaamsi yasya varnaani yastam Veda sa vedavit/ Adhaschhorthvam pravritaastasya shaakhaah guna pravriddhhaa vishaya pravaashaa, Adhascha moolaanyanusantataani karmaanu bandheeni manushya loke/ Na rupamasyeha tathopalabhyate naanto na chaadirna cha sampratishthaa, ashvatthaa menam suviroodha mulam asanga shastrena dhridhena cchitvaa/ Tatah padam tatparimaargitavyam yasmingataa na nivartanti bhuyah, tamev chaadyam purusham prapadye yatah pravrittih prasrutaa puraanee/ Nirmaanamohaa jitasanga doshaa adhyaatmanityaa vinivritta kaamaah, dvandvair vimuktaah sukhaduhkha sangjaih gacchhantya muudhhaah padamavyayam tat/ Na tad bhaasate suryo na shashaanko na paavakah, yadgatvaa na vivartante taddhhaama paramam mama/ Mamaivaamsho jeeva loke jeevabhutassanaatanah, manasshhashthyaaneendraani prakritisthaani karshati/ Shareeram yadavaapnoti yacchhaapyutkraamateeshvarah, griheetvaitaani samyaati vaayurgandhaanivaashayaat/ Shrotram chakshuh sparshanam cha rasanam ghrranamevacha, adhishthaaya manaschaayam vishayaanupasevate/ Utkraamantam sthitam vaapi bhungjnaanam vaa gunaanvitam, vimuudhaa naanu pashyanti jnaana chakshushah/ Yatanto yoginaschainam pashyaantyaatmanyavasthitam, yatantopya kritaatmaano nainam pashyantya chetasah/ Yadaaditya gatam tejo jagadbhaasayatekhilam, yacchhandra masi acchhaagnou tattejo viddhimaamakam/ Gamaavishya cha bhutaani dhaarayaamyahmojasaa, pushnaami choushadheessarvaah Somo bhutvaa rasaatmakah/ Ahaam Vaishvaanaro bhuutvaa praaninaam dehamaashritah,praanaapaana samaayuktah pachaamyannam chaturvidham/ Sarvasya chaaham hridi sannivishto mattassmitih janaan mapohanam cha, Vedaischa sarvairahameva vedyo, vedaantakridvedavidevachaaham/ Dvaavimou purushou loke ksharaschaakshara eva cha, ksharaa - ssarvaani bhutaani kuutastokshara uchyate/ Uttamah purushatvanyah parmaatmetyudaahritah yo lokatatrayuamaavishya bibhatavyaya Ishvarah/ Yasmaatksharamateetoham aksharaadapi chottamah, atosmin loke vede chaprathitah Purushottamah/ Yo maamevama sammoodho jaanaati Purushottamam, sa sarvavidbhajati maam sarva bhaavena Bhaarata/ Iti guhyatamam shaastram idamuktam mayaa - nagha, etat budhhvaa buddhimaan syaat krita krityascha Bharata/

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This ‗samsaara‘ is comparable to the illustrious Ashvattha Tree with its roots protrud upwards yet the branches hang down and is stated as indestructible.The leaves of this grand tree are stated as Vedas and only He who truly realises the significance appropriately is a Jnaani! The branches of this gigantic tree are sprawling upwards and downwards too reflecting truly the prakriti gunas or the natural traits with strengh and spread out. The natural tendency of desires, passions, grit and grip ever with multiplying effects like very many tender leaves; indeed the roots are strong and ever speading too deep and dense! These deep roots are like the ‗punya-paapa karma bandhaas‘ or of the gritty knots of virtuous and viscious acts of the countless Beings!! The true features of this gigantic ‗ashvattha vriksha‘ is never realised by the various beings in tha ‗samsara‘ neither of the beginnings nor terminations and not even of its stability and perpetuation! As this tree is ths deeprooted with unique strength, only the possible solution to get away with it is ‗Vairagya‘ or the total withdrawal from ‗samsaara‘ and its prides and prejudices, desires and nonfulfillng failures and the consequent anger, anguish, hatreds, jealousies and further adversities. This ‗vairagya‘ needs to be pratised with equally powerful antidote of shama-dama-saadhana- to resist, renounce, reject the hallucinations of the ever sprawling and sprouting desires! Nirmaanamohaa jitasanga doshaa adhyaatmanityaa vinivritta kaamaah, dvandvair vimuktaah sukhaduhkha sangjaih gacchhantya muudhhaah padamavyayam tat/ ‘Adhyaatma jnaana nishthata-kaama rahitatva-abhimaana varjita ta, sukha duhkha dvandvatikramanatva‘ or the truthful awareness of one‘s Inner Consciousness, total negation of desires, destruction of egotism, eqanimity and overcoming of impulses of pleasures and pains, are some of the tools of the armoury that might help the nearness of the target! That ‗Paramapada‘ or the so targetted with the unique Ahyaatmika Jnaana is stated to possess such effulgence which could not be further enhanced by Surya- Chandra- Agnis since that is ‗swayam prakaasha‘ or auto generated. Having reached that climactic top, none so ever would return to the Universe since that is indeed the place designated for Me! Basically, every ‗Jeeva‘ or Being is of my ‗bhagavadamsha‘ or of my instincts but for the jnaana-karmendriyas and the prakriti or Nature which together interact with one‘s ‗manas‘ or mentality and create imbalances and cause birth after rebirth as a cylce. This is on the analogy of ‗praana vaayu‘ or the vital energy entering a sweet smelling flower of freshness and sullies the sweet smell to either odourlessness or even of unbearable smell. That is how the jeeva of original ‗bhagavadamsha‘ gets transformed by the extraneous factors and gets badly caught in the cobweb of Prakriti and the eventual features od either virtue or viciousness. The Jeeva is thus subject to the impulses of hearing, feeling , seeing, tasting, smelling and gets anchored to mind and accordingly acts and reacts. This Jeeva persists in viewing wood for the forest due to ignorance as per the spell of Prakriti as that Maya too actively participates in the play which afterall is convened under the auspices and patronage of Lord Krishna Himself! Unfortunately the Jeeva confuses Prakriti as Paramatma due entirely to ignorance! However some of the Jeevas are blessed with jnaana drishti and gradually distance themselves with the physical and mental aberrations and initiate their entry into the doors of awakenness . This type of initiative is known as ‗ vigjnana- saadhana- yoga or of one to one inreraction of Jeevaatma and Paramatma. Those saadhakas with grit and determination seek to vision n the inner screen itself while casual efforts by the ignorants look blank totally.Arjuna! Try to understand that what all radiance and brightness is inherent in Surya- Chandra- Agni is of my own self as I am ‗swayam prakaasha‘ as of my own. All the Beings on Earth are created-sustained and eventually destroyed by Me. Aham Vaishvaanaro bhutvaa praaninaam dehamaashritaah, praanaapaana samyuktah pachaayamnam chaturvidham/ I am the ‗jattharaagini‘ or the digestive energy which activises the food intake by the tongue and teeth, salivary glands, pancraes, liver and gallbladder the traditional chaturvidha bhojana of bhakshya- bhojya- lehya-choshyas or the strong food-drinkables- managed with tongue and throat; all these are aided my paaneeyas making the

251 pancha bhakshyas. I am the ‗antaratma‘ being ever present in the heart which is unseen or felt and the source of vastu jnaana- jnaana shakti and vicharana jnaana; am the vedantha karta- vedya. I am at once the jnaana- jneya-jnaata or the awakening- the awakenness-and the person thus ever awaken! In this Universe there are two types of persons named Kshara and Akshara. Kshara who enjoys what all life offers, by these as pleasures or pains - successes or failures. Akshara is steady minded always seeking to understand the purpose of life and moerso the objectivity of what beyond. Uttamah purushatvanyah parmaatmetyudaahritah yo lokatatrayuamaavishya bibhatavyaya Ishvarah/ Yasmaatksharamateetoham aksharaadapi chottamah, atosmin loke vede chaprathitah Purushottamah/ By far distinguished than the two Jeevaas -of Kshara and Akshara, there is the Uttama Purusha who fills in the Trilokaas called as Paramatma who is Eternal- Indestructible-and Omni Present and Scient. Indeed I am that Exclusive and Singular Phenomenon named as Purushottama! This title reminds the Vedic Saadhakas as : Sarvam khalvidam Brahma! That distinguished person of Jnanaanubhava of Self Realisation is worthy of veneration . Iti guhyataram shaastram idamuktam mayaanagha, ekadbhudhvaa buddhimaan syaat kritakrityascha Bharata! Arjuna! This utmost confidential ‗Parama Adhyaatma Shastra‘ is thus being taught to you so that there is a possible fullfillment of human life as its highest objective!]

Stanza Eleven

Apaanam girati praanah praanam girati Chandramaah, Aadityo girate Chandamaadityam girate parah, yoginastam prapashyanti hagavantam sanaaanam/

As was originally felt that the agjnaani purushaas be considered as of bird like sky fliers spirallings in their own fanciful prapancha, while contrarily the jnaani purushaas be in the ever lasting quest for the awareness of parabrahma paramatma saannidhya. By their own skills of even vaayu bhakshana, and even vayu tiraskritaas. Indeed, praana-apaana- udaana-vyana-samaanaadi tiraskaara bhava be the ultimate yoga samaadhi saadhna of the Maha Yogis.

[ Vishleshana vide Maandukyopinshad V and VI and Gouda Paada Kaarikaas there of

Maandukya V

Yatra supto na kam chana kaamam kaamayate na kam chana svapnam pashyati tat sushuptam, sushupta sthaana ekeebhutah prajnaa ghana evaanandamayo hi ananda bhuk chetho mukhah praajnaa ghana evaanadamayo hi aananda bhuk cheto mukhah prajnah triteeya paadah/

(The state of ‗Sushupti‘ is of dense and deep sleep as differentiated from mere slumber in a state that is neither normal nor of dreams, desires, fears, feelings. This is the fulfledged state of ‗praajna‘ being the third sphere of the Self when awareness is overpowered and unable to differentiate things, happenings and ‗realities‘. In this dreamless sleep, the person concerned becomes undivided as of a Prajnaana ghana or of an undifferentiated mass of over all consciousess and as -ekeebhutah -since he is the specific host of duality as of the states of waking, dream, and other states of mental vibrations. This state verges on being ananda bhuk or of bliss. That person becomes transparent like the flow of water as the Seeker has no duality what so ever.There is indeed no witness but a single witness of the Self becoming the Supreme being free from the limiting attachments or appendages of body, organs, and senses that is Braman Itself without a second! That is its highest accomplishment, this is the Supreme Bliss! Indeed, just one particle of that Bliss keeps the Universe ticking! Thus having achieved the outstanding bliss, the person in

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‗sushupta‘ state becomes cheto mukha experiening the experimental and experiential status even during ‗prajnatva‘ or at the two way door of consciousness and deep sleep.)

Maandukya VI

Esha sarveshvarah esha sarvajnaaah, eshontaryaami, esha yonih sarvasya prabhavaapyayau hi bhutaanaam/

( Most certainly, this Prajnatva even in normalcy is embedded in the Experiencer of Sushupti as he is now called Sarveswara or the Unique Lord of all. He is then the Supreme Brahman Himself! He is the Omni - scient, Omni present and Omni potent of all as the Creator-Sustainer-Destroyer of the Universe. Deep sleep be considered that his mind entered his individual consciousness or Soul as though the person entered into a mirror in the form of a reflection, or like the reflection of Sun in water. It is in that state, his individual self is identical with his mind and the thought process gets adjusted to varying situations, besides all his actions like hearing, seeing, talking, running, enjoying or lamenting, singing, crying, becoming jealous or liberal etc. are all enacted as per the dictates of his dreams. In that dream situation, the mind flies in various directions as though a bird or even a kite is tied to a string which indeed is like the Praana the vital force! Mind is what surpasses the Praana but is deeply rooted into it! Having thus explained, the Prajna Svarupa is manifested as the Inner Controller and Regulator, the Singular Source of Creation and Dissolution.

Gaudapaada Kaarika (G.K) I on Mandukyas I -6

G.K I: Bahishprajno vibhurvishvo hyaantah prajnastu taijasah, Ghanaprajnastathaa praajna eka eva tridhaa smritah/

(While ‗Vishva‘ or the Individuals in collection discerns all the extraneous objects, ‗Taijasa‘ experiences all subtleties or nuances of the internal features of all entities. ‗Prajna‘ is the consciousness in totality. Indeed it is just the same entity considered in three ways viz. waking-dream-deep sleep or sushupti. In this context, the analogies of a large fish moving along river banks or a hawk flying in the sky is or as a huge fish swims alternately on the eastern and western banks of a river, the Self has no difference in either of the states of existence viz. that of wakefulness or dream as it is not overpowered by the organs and senses resulting in motivations, desires and actions as by nature free to act on its own fully independent, free to act on its own, enlightened and Pure. Similarly as a hawk flying free and roams in all directions as it pleases and desirous of taking rest and relaxation reaches its nest and falls asleep. The Self too so connected with the results of its contact with body parts and actions as covered by the veil of ignorance in the waking state desires rest into deep sleep.Thus the transcendence or the superiormost excellence of the Self is established in the three stages of awakenness-dream stage and sushupti.

G.K. 2:

Dakshinaakshi mukhe Vishvo manasyantastu Taijasah, Aakasho cha hridi praajnyastridhaa dehe vyavasthitah/

(Seeking to annotate Vishva-Taijasa and Prajna, Gaudapaada explains that Vishva the Composite Self being the ‗Antaratma‘ of all that exists in the Universe especially in reference of Praana is met with in the right eye since that happens to be the place of experience; Taijasa is in built one‘s own mind as the

253 motivating and thinking power; Praajna is in the heart directly connected with Aakaasha or Space. Indeed these three entities of the physique are the built-in features of existence. Now the support of Vedic Texts is provided in each of the three components of the Self viz. the Vishva, Taijasa and Prajna. About Vishva first. This Entity who is in the right eye is called Indha or Indra as normally devas are fond of being called indirectly and do not like being addressed directly. Though Vishvanara exists equally in all the organs and senses, he is specially referred to as being present in the right eye which is noted for clarity of perception. As regards Taijasa, ‗manasyantu taijasah‘ or as Taijasa being in mind that entity too is an integral part of Vishva itself. Taijasa as an integral part of waking state and of the thought process is sustained by elightenment and is linked with action-reaction syndrome. But Prajna is distinguished as ‗Aakaasho cha hridi prajnaa‘ or since Prajna is linked with Space and of conciousness further integrated with very existence sourced from Praana the vital force: Specifically with reference to the Self or the Antaratma: Praana or the very breath is the singular place of merger; whenever there is any problem of merger of any sense organ, it is the vital force that needs to be revived with; be it vision of the eyes, speech of the tongue, hearing of the ears or the thought of the mind! Hence the Gaudapaada Kaarika 2 concludes: Trividhaa dehe vyavasthitah/ or the very existence of the body comprises of three ways viz. Vishva- Taijasa-Praajna!)

G.K.3-5:

Vishvo hi sthulabhuk nityam taijasah praviviktabhuk, Ananda bhukthaa praajnadhaa bhogam nibodhata// Sthulam tarpayate praviviktam tu taijasam, Aaanandascha tathaa praajnam trithaa truptim nibodhata// Trishu dhaamasi yhadbhojyam bhoktaa yascha prakeertitah, Vedaitadubhayam yastu bhungjaano na lipyate//

(While Vishva is delighted with the magnitude and variety which represents as gross, Taijasa is joyous with subtleness and intricacies while Prajna is immersed in idyllic bliss. Thus enjoyment is three fold. The ‗sthula‘ or gross yields fulfillment, the subtle satisfies the Taijasa while Praajna gets ecstatic with bliss alone. The Self seeks experience of all the three phases of satisfaction no doubt but does not identify with any as nothing is added or subtracted from its state of tranquility. Much unlike the Vishva or Taijasa or Praajna, the Self as the ‗bhokta‘ or the enjoyer even while enjoying-‗bhunjaanaha‘- but does not get affected-‗na lipayate‘. This is just as in the case of fire which does not lose or gain in its basic traits by consuming its own fuel)

G.K.6:

Prabhavah sarva bhaavaanaam sataamiti vinishchayah, Sarvam janayati praanah chetoshuun purushah prithak/

(As covered by Ignorance or Maya the ‗Make Believe‘, each and every Being has its own origin, category, name, form and feature. This fact indeed is well established and widely known; ‗sarva bhaavaanaam sataam‘ or all the entities exist in their different modes as super imposed. Praana the alternate of Brahman manifested everything and every body. Purushah janayati prithak chetosmin or Purusha created rays of consciousness separately. At the beginning, it was only the ‗Purushaakaara‘ or human like Atma who found that there was none else and thus he pronounced himself as ‗Ahamasmi‘ or ‗I am myself‘!Till date one addresses the Self likewise. Since he would have practised Dharma in his earlier Incarnation and now he has no contender, he said to himself that whatever evils might have existed in the past would have been

254 burnt off and as such he claimed the status of Purusha the Virat or Viraja. The ultimate Truth is the Immoratlity of Brahman everywhere, be it the rear, the right, or the left. That Eternal Truth is valid every where irrespective of Directions, always irrespective of ‗ kaala chakra‘ or the cycle of time. ‗Brahmai vedam vishvamidam varishtham‘ or Brahma is the Universe and beyond; He is beyond comprehension and even ‗Satyaasatya‘ or the Truth and even the Non truth! Reverting back to Praana and Creation, the Maha Purusha weaves around the unparalleled Universe just as Earth grows herbs and trees, just as human beings issue out hairs on body and head just as a spider spreads out and withdraws its thread. The Individual Selves having similar bod parts manifest specific characteristics typical of their own; this is so with all the Beings in creation, more so of humans. This is on the analogy of a spider weaving threads of similar nature or Fire creating tiny sparks flickering all around. In the same manner all Individual Selves in existenc are akin to Brahman and truly Upanishads are the hidden meanings of existence revealing just this Basic Truth that the Individual Self is the Supreme Self Itself. Upanishads are the capacity to bring near to this Truth that Praana couched in a live body is the Self that is the Supreme and THAT IS THE TRUTH!)]

Stanzas Twelve

Ekam paadam notyikshapati salilaasvamsa ucchaaran , tam chetsatatamukshishthaana mrityunaarmitam bhavet yoginastam prapashyanti bhagavantam sanaatanam/

Paramatma while flying across the samsaara be not lifting up even a single foot but once He would do so there be neither mrityu nor amrita. The maha yogis could hence be able to discover the finality of the Eternal Truth. Avidya be the karya nivritthi kaarana and hence Paramatma be assuming the form of a hamasa swarupa and explained how to teach the facile manner by which the samsaara nouka be able to navigate through the avidya and agjnaana prapancha; thus the ‗mrityu be navigated to amritam‘ thus be the Eternal Truism of Mrityormaa Amritam gamaya! Samasta Praanis should have entered as of the Antaratma and be reentered repetitively again and again till suvh time as of ‗taadaatmya‘ with Paramatma which be possible by reckoning the uttama kaaryaas be of tapasya, indriya samyama, satya bhashana, mano nigraha adi kaaryaacharanaas and negation of . ‗vachana rupa baana‘ when hurled awaya kaaranaas‘ and the resultant ‗prajjvalita krodhaaveshaas‗chitta vikaara dwesha bhavanas‘ and such road block removals.Then the resultant egotism and revenegeful mind set be transformed to kshama- satya-saralata-and daya. The vedaadhyana saraamsha be of Satyabhashana, while satyabhashana saara be indriya samyamana and indriyasamhamana phala be moksha and that be the sampurna shaastropadesha! Hamsarupi Brahma Deva then asserted: Vaani vegata, mano vega, krodha vega, trishna vega, udara vega, jnaanendriya vega, and such prachanada vega sahanatva be the lakshanaas be the Brahmavettaas and Muneeshvaraas.

[ Vishleshana on - as Hamsa Rupi Brahma‘s Upadesha to Sadhyaka Ganaas vide Shaanti Parva Maha Bharata

Yudhishthara enquired of Pitamaha that numberless vidvaans in the samsara would opine strongly that Satyam-Indriya Nigrah- Kshama -and Pragjna or Uttama Buddhi be highly worthy of commendation and what indeed be his view in the context. Then Bhishma replied that Saadhya Ganaas had once appoached a Hamsa as the latter was Pajapati Himself who was freely flying around in the swarupa as of a Hamsa. Sadhya Ganas then approached Brahma Deva in the form of Hamasa as follows: Hamsa Deva! We are the Sadhya Devatas seeking your kind guidance in the context of moksha dharma vishayaas as ondeed the

255 moksha tatva maha jnaata and your guidance be of sarva prasiddhi. Mahatma! Your uttama vaani be of sarva prasiddhi. Pahshi Raja! Of the samasta shubha kaaryaacharanaas, do very kindly suggest one unique maarga which could the jeevikaas be able to tear off samasta bandhanaas as your mahopadesha be of our mahopakaara! Then Hamsa Deva replied: ‗Amrita Bhoji Devataas! As per my reckoning the uttama kaaryaas be of tapasya, indriya samyama, satya bhashana, mano nigraha adi kaaryaacharanaas. Do seek to open up ‗sarva hridhaya grandhis‘, and seek to control the priya-apriyas or harsha vishaadaas alike. May not any ‗snaayu‘ or nerve be offended especially in the hridaya , nor in any of the ‗marmaavayaas‘. Never seek to adapt ‗nishthura vachanas‘; yet at the same time never seek to provide ‗adhyaatmika shaastropdashaas‘ to neecha maanavaas and have them excited and provoke them to take to such interactive tongue and deed as would hasten them to the process of naraka prapti‘. Let this be realised that a ‗vachana rupa baana‘ when hurled away and as a result that could work up as a marma bhedi, that ought not to be the vidvan purusha lakshana. On the other hand, if the parusha bhashaa prayoga by others, then in return let there be of a prasannachitta while retaining the kernel of the sadbhaavana from the outer nut of agjnaana. Once there in the jagat be of ‗ninda and aavesha kaaranaas‘ and the resultant ‗prajjvalita krodhaaveshaas. Then ‗chitta vikaara dwesha bhavanas‘ be instantly regulated with the least shatrubhaava as those be of certain road block removals.Then the resultant egotism and revenegeful mind set be transformed to kshama-satya-saralata-and daya. The vedaadhyana saraamsha be of Satyabhashana, while satyabhashana saara be indriya samyamana and indriyasamhamana phala be moksha and that be the sampurna shaastropadesha! Hamsarupi Brahma Deva then asserted: Vaani vegata, mano vega, krodha vega, trishna vega, udara vega, jnaanendriya vega, and such prachanada vega sahanatva be the lakshanaas be the Brahmavettaas and Muneeshvaraas. Then the Hamsarupi Brahma continued His pravachana to Sadhya Ganaas: Among the Krodhi Manshyaas the Manushyas be of shreshthata and so be asahanasheelaas to sahana murtis. As akrushamaanaas with foul tongue and filthy expression be not retorted by kshamaasheela manushyaas then too be credited to the account of punya in the balance sheet. ‗Prateekaara maanasikata‘ if reciprocted with ‗manoprita charya‘, then that be the true reflection of mahatmya devatva. Paapakaarana aparaadhatva once replaced by kshama and daakshinya is indeed the step forward parama siddhi praapti. One‘s own self assurance of paripurnata be indeed a prerequiste of parama siddhi prapti as of nothing further to learn or nor nothing more to act upon. That sampurnata swabhava be neither due to self bravado nor of egotism but of ‗atma nirbharata‘. That self confidence would emanate from ‗shreshtha purusha satsangatya,, and the antithesis of ‗ trishna bhaava vashatva‘, and ‗lobha janita dharmollanghana swartha buddhi‘. Indriya samyamana be indeed a moksha dwaara. Thus the Hamsa Rupi Prajapati took the Saadhya ganaas into confidence and stated that ‗manushya yoni‘ be considered as the best. This be on the analogy of chandra on the high skies be demonstrating the glitter against the backdrop of black clouds. Similarly, the ‗ paapa mukta nirmala antahkanana dheera purushaas‘ be awating the arrival of ‗kaala purusha‘ for ‗siddhi praapti‘. Those vidvaan purushaas who be of uttama kula sambhutaas like the high rising strong based pillars could be able to express their ‗madhura bhashanaas‘ with prasannata and ‗devabhaava prapta sampurnatva‘. As those of jealous mindedness might seek to describe the paradosha varana, then they could hardly describe their positive achievements either. On the other hand, those vaani and manas be clean and auspicious, then they would be of paramatma chintana ever and sooner than later their vedaadhyana- tapasya and tyaga be surely rewarded . Thus persons of commonsense be never tempted to take law into their hands and resort to violence. The basic qualification of a vidvan be to withstand criticism as of ‗avamaana be of amritha tulya‘ since one‘s cool reaction would retort the one who be put to shame and ‗vinaashana‘ too. The truism be that persons of ready irritability and anger then the fruits of their satkarmaas as of yagjna kaarya

256 phalita, daana- tapasya-havanaadi shubha kaaryas be quietely devoured by Yama Raja from the Kartaas , since one‘s krodhatwa be one‘s own shatru. Sadhya Ganaas! Those purushaas whose ‗shareeraavayavaas‘ of upastha- udara-hasta paanis and vaani be safe and intact be known as of dharmagjnaas. Those whose mano dhridhta, satya pravartana, indriya samyamana, saralata, daya, dhairya, kshama be ensured- be a ‗nitya swaadhyaayi, para vastu vaanchaa niraadara, ekaanta vaasa ishta nirata‘, be well qualified as of ‗urthva gati pradaayaka.‘ Just as a calf be enjoying the mother cow‘s four nippleful of healthy milk with good appetite, in the same manner, a sadpurusha too be replete with the sudguna sampatti. Indeed what all had been learnt thus far and for ever, there be none of the vastu sampada that could be ever acquired as of Satya Sampada. Then the Hamsa Rupi Brahma stated that having flown all around had been advising manushyaas and devataas alike that there be a singular saadhana viz. Satya or Truthfulness to directly provide a stair case to swarga loka from the ‗nouka‘ in the ‗samsaara sagara‘. As purushaas might keep the company with, or intend to be alike, be normally born likewise. This be so on the analogy of which ever color of a cloth be as intented by a master dyer; be that as a ‗ sajjana, asajjana, tapsvi‘ or a thief. Devataas were manifested like wise due to ‗satpurusha saangatya‘ and for ‗kshana bhangura vishaya bhoga laalasata‘. Those who could understand the ‗vishaya nashvara swabhaava‘, then they could hardly care for chandrama or vaayu even. ‗Hridaya Gihvara Antaryaami‘ if were to be visible then that be when Paramatma‘s visibility. That be so since one would get too busy with ‗udara poshana, upastha indriya bhoga laalasatvya, asatya kathora bhashana; even by praayaschittas too one might visualise celestials but certainly not Paramatma.

‗Hridaya Gihvara Antaryaami vide Brihadaranyaka Upanishad V iii-iv: Prajapati‘s heart or ‗hri-da-ya‘ ie. to usher-give-secure qualities should lead to mortal‘s name-form-work! As Prajapati is the Instrutor of all the three divisional species of the Universe viz. Devas, Manushyas and Asuras, Prajapati is being embodied and described: His ‗hridaya‘ or heart is the base of Intellect covering the name-form-and work of all Beings extending all the directions ; He is also Brahman. Now, His ‗hridaya‘ comprises as follows: the syllable ‗hri‘ means to bring his own followers and their salutations or gifts - ‗da‘ means to give powers and benedictions to his people; and ‗ya‘ denotes granting salvation; in other words, His ‗hridaya‘being the maifestaion of Intellect or Knowledge is the guideline for the Creation-Sustenance- Salvation of all Beings in the Universe! Prajapati Brahman‘s heart also qualifying as Intellect is the varied form of Satya or Truth signifying Gross and Subtle Forms of Antaratma and Paramatma! Meditation is targetted to Pajapati Brahman who has been described above as his ‗Hridaya‘ or Intellect; further qualification of that Hridaya-Intellect-Brahman pertains to Truth as well. That Truth is Satya Brahman; the expression ‗tat‘ or ‗that‘ is repetitive since Hridaya, Intellect, Brahman and now Truth all refer to just the same. The phrase ‗Satyameva‘ also signifies the idioms SAT and TYAT, viz. ‗Murtha‘ or Gross and ‗Amurtha‘ or Subtle; the gross body being ‗Pancha bhutaatmika‘ or of Five Elements. Satya Brahman also made the worlds for Himself and is unconquerable by enemies like the ‗Arishad vargas‘viz. Kaama- Krodha-Lobha-Moha- Mada-Matsaras as He is far beyond such complexities. Indeed Satya Brahman conquers all the worlds, he is the very first born, and all pervading!

As the Hamsa Rupi Prajapati explained likewise, Saadhya ganaas asked as to who had spread the entire universe with ‗andhakaara‘ to strart with, and due to which reason there be little possibility of the enlightenment. Then Hamsa Deva replied: ‗Agjnaa‘ is the cause for the Lokaavrita Andhakaara. Swarga prapti is becoming increasingly impossible due to the single reason of ‗lobhatva and inability of ‗thyaga‘ buddhi. Then in the quick session of enquiries of Sadhyas and the Hamsarupi Prajaapati on the chaturvarnaas of human ity , the last being on the supremacy on Brahmanottamaas as ‗Jnaanis, Veda

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Shastra swadhyaayis, and uttama vrata paalaka saadhukata‘. Yet they have a single defect of being the victims of paradushana and as they too be not able to mrityu prapti.‘ Having so explained in some detail about the ways and means of Parabrahmatva Prapti to Sadhya Devataas, the Hamsarupi Prajapati had flown away to high skies on His spree of Dharma Prachaara to the Celestial Beings]

Stanza 13

Angushthamaatrah purushintaraama lingasya yogena sa yaati nityam, tameeshameedya manukalpa - maadyam pashyant moodhaa na viraajamaanam, yogginasram prapashyanti bhagavantam Sanaatanam /

Atharvaveda had explained that the Unknown Paramatma be even while being on the surface of samsaara saagara but yet never be the foot down then the Supreme Self be visualised as of anekaaneeka swarurupaas as of numberless rupa pratimimbas as of sarva lokas, sarva bhutaas and multudinals thereof. Then the ‗angushtha maatra purusha‘ be of unimaginable multitudes and of infinity. Thus the angushtha maatra parimaana Maha Purusha as of the Sthaanu Linga Swarupa by the interection of Maha Prakriti be manifested as infinity-perpetuity and eternity. The Katha Upanishad (1.12-13) mentions aa puruṣa (man, being) of the size of the thumb enshrined in the interiors of the heart (hridaye guhaa -yaam’ cave of the heart) of a human being. The purusha, who is of the size of a thumb, resides in the body.The purusha who is the size of a thumb is a light (jyoti) without smoke. Certain other Upanishads describe the purusha to be of a golden (hiranmaya) hue and the purursha as a golden being (hiranmaya purusha). The purusha is seated inside the cave of the human heart. As per Hindu religious beliefs, the heart is identified as the abode of divinity within the body. As per Upanishads, the hiranmaya angustha purusha embodies the karana sharira. This hiranmaya angustha purusha is the vehicle of transmigration of soul among births.The visualizations regarding the size of the 'self' has been of great significance in the Upansihads. The Brhadaranyaka Upanishad in V. 5.6.1 and the Chandogya Upanishad in V.3.14.3 maintain the size of the self to be equal to a seed. The Shatapata Brahmana, V.10.6.3, mentions that the self: ...in the interior of my heart, is as tiny like a rice or barley or millet seed and golden like a smokeless light (or flame). The angustha purusha is indestructible and resplendent and is contra-distinct from the purusha of the Purusha sukta. The angustha purusha is individualistic jivaatma while the primeval purursha of the purusha sukta is the collective paramatma.

[Visleshana on Angushthamaatra Purusha was explained (vide Chaptrer III. P.209) - now yet vide Shvetaashvatata Upanishad further]

III.xiii-xv) Angushtha maatrah purushontaraatmaa sadaa janaanaam hridaye sannivishthah, hridaa manveesho manasaabhi klipto yadaa etad vidur amritaaste bhananti// Sahasra sheershaa purushah sahasraahshah ahasra paat,sabhumin vishvato vritwaa ati atisthad dashaangulam// Purusha evedamsarvam yad bhutam yaccha bhavyam utaamritatavasyeshaano yad annenaatirohati//

(The Inner Self is hardly of thumb size always resident of his heart the hub of distributing evergy arising from Praana the breathing; mind is the charioteer of the organs and senses. Those who realise the significance of the Self knows it all. The Virat Purusha or the Cosmic Person is stated to have endless number of heads, eyes, and feet of far reaching command and the numerical thousand each of these body parts is by way of suggestive magnitude. The Maha Purusha Ishvara encompasses and envelopes Bhumi on all the sides, but again this is an undersratement of ‗dashangulam‘ or of ten inches seeking to express in brief as that expression briefly covers Sapta Lokas, Sapta Paataalas, Sapta Dvipas, Sapta Samudras, Sapta Parvatas, and so on apart from the ‗Kaalamaana‘ the Eternal Time Schedule! Purusha eve vedam

258 sarvam/ or the Maha Purusha Parameshwara is indeed the totality of the Cosmos, of whateever has been, is and will certainly be too!He is the Over Lord of the Universe and of Immortality quite irrespective of the considerations of the Past-Present and Future and what ever grows ‗annatarena‘ or based on the basis of food and the resultant vital energy ! Incidentally, the Inner Self is no doubt well within the Body and its actions but clearly unaffected by its acts and their consequences)

Cosmic Person being the Antaratma is unaffectd by the Individual body‘s actions!

III.xvi-xxi) Sarvatah paani paadam tat sarvatokshi shiro mukham, sarvata shrutimalloke sarvam aavritya tishthati// Sarvendriya gunaabhaasam sarvendriya vivarjitam, sarvasya Prabhum Ishaanam sarvaya sharanam brihat// Nava dvaare pure dehee hamso leelaayate bahih, vashee sarvasyalokasya sthaavarasya charasya cha//A-paani paado javanograheeyaa pashyatyachakshusa shrunoti akarnah, so vetti vedyam na cha tasyaasti vetaa, tam aahur agrayam Purusham mahaantam// Anor aneeyaan mahato maheeyaan aatmaa guhaayaam nihitosya jantoh, tam akratum pashyati vita shoko dhaatuh prasaadaan mahimaanam Ishaam// Vedaaham etam ajaram puraanam sarvaatmaanam sarva gatam vibhutvaat, Janma nirodham pravadanti yasya brahmavaadinobhivadanti nityam//

(The Maha Purusha stands encompassing the entire Universe with His hands and feet on either side, His eyes on either side and ears all over! Bhagavad Gita describes just in the same way videThirteenth Chapter, stanza 14: Sarvatah sarva paani paadam tat savokshi shiro mukham, sarvata shrutimalloke sarvam aavritya tishthati / The next Stanza of the Upanishad states that the Parama Purusha is indeed the singular point of shelter as truly representing the traits of senses as present among all the human another beings and at the same time is totally devoid of any features or gunas whatsoever. Bhagavad Gita in the very following stanza states similarly: Sarvendriyagunaa bhaasam sarvendriya vivarjitam, anaktam sarvabubhrucchhaiva nirgunam guna bhoktrucha/ That is, Bhagavan although is nirguna swarupa or devoid of gunas or characteristics yet he experiences, just for the sake of human and other Beings allows the Antaratma to simulate the experiences of the organs and senses and does allow the same sensations! The next stanza of the Upanishad explains that the Embodied Inner Self or the ‗Antaratma‘ also possesses the experience of the ‗nava dvaaras‘ or nine body gates and supervises the momements of the body organs enabling the two way traffic of the entry and exit points. Bhagavad Gita is again quoted from the Karmanyaasa yoga chapter of Five 13 stanza : Sarva karmaani manasaa sanyasyaate sukham vashee, Nava dwaare puree dehee naiva kutvanna kaaraya/ or ‗The Antaraatma of the Being concerned is like the one who renounces the responsibilities of the body‘s nine gate ways and keeps specific neutrality of the actions but remains unffected. The human body comprises of the nine gates viz. seven gates on the head itself besides two more on the lower body like the nine gates of th body temple all directed by the mind; indeed the Self or th Inner Conscience is not responsible to the acts of omission and commision but remain as a mute spectator as eventually the Being with the body and its senses would have to experience the sins or virtues and the resultant fruits but the blame or blessing are due to the Individual but not his or her Conscience! Chhandogya Upanishad vide VIII.i.5 is quoted: Naasya jarayaitaj jeeryati, na vadhenaa -sya hanyate, etat satyam brahma puram asmin kaamah samaahitaah, esha atmaapahata- paapmaa vijaro vinimriyur vishoko vijighastopipaasah, satya kaamah satya samkalpah yathaa hy evaha prajaa anvaavishanti yathaanushashanam, yam yam antam abhikaama bhavanti yam janapadam, yam kheta bhaagam, tam tamevopajeevanti/ or ‗The Antaratma or the Individual Self is not subject to age, disease, and death; it would be free from sins and the resultant negative impact of sorrow, hunger, thirst, unfulfilled desires of existence and of unfailing will. But if the mind which is the head of the body limbs misdirects vision, speech, and the other concerned senses, understandably the serving agents would obey their master and sins or vitues are recorded on the balance sheet account on the basis of body actions then while such actions cannot be accountable against the inner conscience. The the Self would be a witness to the accounts done as an evidence to the action but is certainly not involved in the actions by themselves! Now to the meaning of the next stanza, the 19 th of this Upanishad: This Supreme Entity has

259 neither hands nor feet, can vision without no eyes, hear withour ears and think sharply without mind and in short possesses no body parts nor senses; indeed a rare phenomenon but truly existent and active None could possibly know about Him and is known as primordial and ageless disregard of Kaalamaana or the Time Schedule! He is ‗anor aneeyaan‘ or subler than subtle; ‗mahato maheeyan‘ or grand as the grander, ‗guhaayaam nihitoshya jantoh‘ or exists in the caves of the hearts of all the Beings. He appears bland and immune with reference to the action- reaction set of symptoms; but as needed is responsive to sincere prayers to redeem blemishes and fulfill wishes. The final stanza of the chapter concludes with a effort of cognition of the Premordial and All prevading Energy of Parama Shiva as ‗ajaram puranam sarvaatmaanam sarva gatam vibhutva‘ or the undecaying, primordial, infinite Supreme who is the One that could break the syndrome of births-deaths-and births again and absorb into the Blissful Eternity!

Myriad Forms yet Singular Supreme!

IV.i.iv) Ya eko varno bahudhaa shakti yogaad varnaan anekaan nihitartho dadhaati, vichati chaante vishvam aadau sa devah a no bhuddyaa shubhayaa samyunaktu// Tadeevaagnis tadaadityas tad vaayus tad u chandramaah, tad eva shukram tad brahma tad aapas tat prajaapatih// Tvam stri tvam pumaan asi,tvam kumaara ura kumari;tvam jeerno dandena vanchasi, tvam jaato bhavasi vishvato mukhah// Neelaah patango harito lohikaakshas tadid garbha ritvas samudrah, anaadimat tvam vibhutvena vartase yato jaaaani bhuvanaani vishvaa//

(May Bhagavan endow us with clarity of thoughts about His multi-splendoured distinction of Unity, with neither colour nor forms but of enormous powers that are displayed in innumerable colours and forms as well, some transparent and several as hidden but all such diffused variations forged into a Unique Oneness! This as Agni, that as Aaditya, thias Vaya and that again as Chandra. This again is a symbol of Purity and Transparency, that is of Brahma the Hiranyagarbha Himself, that is ‗Aapas‘ that enables the Golden Egg to float into which Brahma was enabled to appear His manifestation and finally the creation of Prajapati the Virat Swarupa! The latter created Streetva and Pumaansta or Feminity and Masculinity as also that of Kumaras and Kumaris or of sons and daughters apparently to enable the process of Creation as also smoothen the cycle of births and deaths. Growth, old age and all other traits of the various Beings with added flavors and foul smells constituted as a part of existence facing hurdles and moments of happiness. Being the outstanding Master Craftman, Bhagavan assumes innumerable forms simultaneouly at once as a dark blue bird, green parrot with red eyes, as a cloud with lighning in its womb, as the Rithus or Seasons and of Seas and so on. Bhagavan is limitless without beginnings nor terminals in whom the worlds are born and dissolved, born and dissolved again and again!]

Stanzas Fourteen and Fifteen

Guuhanti sarpaam iva gahvareshu kshayam notvaa vritteena martyaan, te vipramuhyanti janaavimoodhaasthardatta bhogaa mohayante bhavaaya, yoninastam prapashyant bhagavantam sanaatanam/ Naatmaanamaatmasthityamavaiti moodhah samsaara koope paivartate yah, tyaktyhyaavamaatmaruupam vishayaamcha bhunkyate sa va jano garthabhaeve saakshaat, yoginsatam prapashyani bhagavantam sanaatanam/

Even as of ‗angushtha maatra parimaana yukta paricchhanna bhaava‘ be assumed by Paramaatma, the offsprings there of be ever and ever entangled in the kaala chakra and ‗janana-marana-punarjanma maayaa vyuha‘ after all. This is on the analogy of the sarpa in the bilva once born be gradually absorbing the ‗vishaya vaasana visha puranata‘. The various species in the universal arena too be likewise the ‗visha purita vishaya vaanchaas‘.Moodha Prajaas having been mystified thus become be as of ‗moha grastaas‘ and become the victims of ‗moha paasha bandhanaas‘, while the very minimal number of yogis only be able to ‗sanaatana paramatma dhyana yuktaas‘. Otherwise Involvement of Evil Forces blinds the

260 brightness of Truth and the pace of recovery is slow to nil. How indeed do the worlds of Devils get involved by blinding human beings in deep darkness! Indeed this is due to the ignorance caused by the severe play of body adjuncts of Pancha Karmendriyas of eyes, ears, skin, nose, and reproductive organs and the Pancha Jnaanendriyas viz. vision, hearing, touch, breathing and generation acts- all guided by the ‗Manas‘ or Mind! These demonic and wicked influences tend to the hide the Reality of the Self and till such time the Panchendriyas are present in the body or till its termination! The nature of the Self is such that its consciousness is literally imprisoned from the sway of the Maya or hallucination or false sense of perception of the True Reality. Death and the pursuant transmigration of the Self provide another opportunity for the enlightnement but alas, the influence of the Panchendriyas might in all probability would continue in the subsequent birth too! This being so, one would like to define what all this Self about any way! The experience of this ‗Antaratma‘ or the Self and its self declared superiority asserts that it is free from decay, disease and death!

Now reffering back to the visha purita sarpa like manushyaas having been subjected to the evils of life would return back into the bilva . Similarly the indriya rupa sarpa be lying dormant ‗shrotraadi indriya grastaas‘ and be in the ‗indriya vaanchaa paripurna jaalaas‘ yet again and again till the ‗kaalaatikramana bhaava‘. Thus be the ‗nirdosha- upaadhi anurupa adya purusha saakshaatkaara durlabhaas‘ and the ‗duhkhaakraanta mrityu rupa samsaara dharma praptaas‘ repeatedly again and again.

Stanzas Sixteen -Seventeen and Eighteen

Jnaaninaam moksha swarupaah: Asaadhanaaa vaapi sasaadhanaa samaaametad drishyate maanusheshu, samaanametaddmritasyetarasya yuktaastatra madhva utsanga samaapuh, yoginastam prapashyanti bhagavantam sanaatanam/

Kimcha Ubhou lokou vidyayaa vyaapya yaati tadaahutam chaahutamagnihotram, maa te Braahmee laghutaa -madheet pragjnaanam syaakraama dheeraa labhyante, yoginastam prapashyanti bhagavantam sanaatanam

Kimcha Evam rupo mahaanaatmaa paavakam purusho giran, yo vai tam purusham vedasyehaatmaa na rishyate, yoginastam prapashyanti bhagavantam sanaatanam /

That vyakti who be tumble down deep into the drain of samsaara, that moodha be never enabled to vision the swayam prakaashita antaratma excepting that he be replete with what one hears-visions-feels- and so on. Only the vidyaamaan, vimarshaka yuktaas as of yogi purushas be able to realise the evil and virtue. That moodhaatma be hardly able to the identity of the antaratma and paramartha as the reflections of each other and that by one‘s own efforts be able to vision the shuddha-buddhhs sacchhitaanantaswarupa be right inside the body itself. This again be so as he of she be often noting the births of dogs-pigs nd so on Further the aspect of one‘s own kshana bhanguratva be realised. Then how indeed be the asaadhana bhoota shama-dama-tutaakshaadi saadhanopaayaas be helpful to that agjnaani!

Shamaadi saadhana bhoota yukta saadhaka purushaas be even in the due course be able to learn jnaanodaya. But, by half hearted each of such endeavors on fits and start kind of syndrome be of little evaluation. Vidya and avidya as the separate routes leading to illumination and darkness- pragjaana and agjnaana- agnihotraadmika prayatna karma phala and constant aptitude to vishaya laalastava are the diagonally opposite routes to sadaachaara paripakvata or jeevana nirarthakata. Viveka heena praanis once getting into the moha pravaahaas be degenarated fo ever. Human nature being what it is, perfection is a delusion and absolute virtue is non existent. Inter actions with ‗Maya‘ or Untruth are daily occurrences. The pulls of ‗Arishad Vargas‘ or of Kama-Krodha-Lobha-Moha-Mada- Matsaras or of Desire-Anger-Greed-Infatuation-Arrogance and Envy are regular, real and over powering. Dharma is a

261 scale of measure from one to ten digits but total infallibility among mortals is perhaps is non-existent. It is in this virtual struggle for existence, mortals are exposed to influences that are at once virtuous and vicious alike.

Karmaacharana and Karmaphala be the two kaarana bhuta maarga sampaadanaas to atma vikaasa saadhanaas. That be so since the ihakoka agnihotraadi sukaarya karmaphala be the paraloka brahma vidyaadhiktita saadhana hetu kaaranaas. That be how karmaparipavta be the Parabrahma Sambhandhita pragjnaa kaarana. That indeed again be the kalyaana prada Brahma Pragjnaana Dhana Prapti maarga.That be how Brahmaardha bhaava praapti saadhana. Brahmaatma bhaava praapta vidvdjanaas be thus able to be the atmabhaava samaahia kaarana bhutaas; in other words, such maha jnaanis be the sanaatana brahma saannidhya prapta dhanya swarupaas.indeed.

Detachment and Deliberation are the rudiments of Reliasing the Supreme. Righteous action irrespective of fruits begets further longevity to keep pursuing the path of enlightenment; Involvement of evil actions caused by panchendriyas like vision, hearing, touch, breathing, generation accentuated by mind blinds the Essentail Truth and the pace of recovery would be too slow even nil; Unity of Self and the Supreme is evident and harnessing body parts and senses is of paramountcy to reiterate that essential Truth; both the Inner Self and the Supreme are stable yet on the move, nearby yet distantly unrealised, right within but without calling for intense introspection; the Self has no hatred for others since the action-reaction syndrome does not affect it in the least and those Yogis when realise this Reality wonder where there is hatred and what is the love; As there is ‗tadaadmya‘ or absolute Identity, the Self and Supreme ought to be the same, irrespective of the play of senses and thoughts that the body carries; the Supreme is all pervading, unborn, bodyless yet allots clear instructions to follow by all entities; Pursuit of the path of Vidya and Avidya ie Knowledge against blind Ignorance needs to be distinguished since the latter enter the portals like rites, rituals and Sacrifices or get stuck to karma kaanda alone but Vidya is the higher plane of Learning ; Fruits of Vidya on the ascent path by wisdom, meditation and Karma or Work defined and duly blended;Knowledge and Ignorance both cross life and death but the former gets bliss while the latter gives rebirth; Prakriti or Maya and Purusha are manifest/ unmanifest but what is really worthy of worship be distinguished clearly; maya creates, preserves, destroys and recreates but the Driving Force is the Supreme; worship to Maya and Hiranyagarbha differs -one by ‗Karma‘ another by ‗dharmaacharana‘ and detachment; Truth and Immortality are concealed under the thick blanket of ignorance, may Surya open the Solar Orbit and let the golden vessel unveil Brahman or in other words worship to Solar Orbit reveals a golden disc and a Face within as Brahman ; solar Orbit discloses the Truth that Brahman is Surya Himself as it represents vision, the signs of death as also Bhur-Bhuvah- Swaha; Eternal Truth as divulged by worshipers is the Golden Disc or the Solar Orb and that the Supreme is Vayu the Vital Force; Vidya or Avidya, Deed or Misdeed, but the Ultimate Reality is Death and Agni. Thus Karmacharana be utilised to conquer ‗mrityu‘and and utilise atma jnaana to accomplish ‗Amritatva‘: Avidyayaa mrityumteertvaa, vidyaya amritamasnute// ( Sourced from the over view of Ishopanishad)

Stanzas Nineteen and Twenty

Tasmaatsadaa satkritahsyaatnna mrityuramritam kritah, satyaanrite satya samaanaamu bandhyanee satascha yonirasataschaika eva, yoginastam prapashyanti bhagavantam sanaatanam/

Angushthamaatrah purushontaraatmaa na drishyatesou hridaye nivishtah ,a jascharo divaaraatra mateendratascha sa tam matvaa kaviraaste prasannah/

No Maha Vidwan and Mahajani Purusha who should be ever asserting that ‗ I am Para Brahma Myself‘ be ever tried to‘ Praanotkramana bhaava pradarshana‘. For instance even Shritis be explaining as Maharshi Yagjyavaklya who argued that the Paramaatma bhaava be everlasting and the concept of a

262 shareera and its impermanence be irrelavant excuse and Paramatma be eternal. Referring to Chapter 4 - stanza 9 above regarding Madhu Vidya as Maharshi explained to his wife Maitreyi in Brihadaranyaka Upanishad about Praanotkramana bhaava pradarshana as follows:‘

[Vishleshana vide Brihadaaranyaka Upanishad on Human bondage by ‗grahas‘ and ‗atigrahas‘ controlling organs ending by death and transmigration of Souls as decided by Papa-Punya accounts

III.ii.1) Atha hainam jaaratkaarava aartabhagah papraccha:Yagnyavalkya iti hovaacha, kati grahaah katy atigrahaah iti/ Ashtou grahaah ashtaavatigrahaa iti; ye teshthou grahaah, ashtaavatigrahaah katame ta iti/ (In any description of a human being in bondage finally destined for death which is the emancipation of a Soul, one has to reckon of ‗grahas‘ or the sensory organs of perception and ‗atigrahas‘ or the objects of perception viz. senses. In the present context, ‗Jaaratkaarva Aartabhaaga‘ enquired of Maharshi Yagnyavalkya to please elucidate as to how many organs and senses are in position in a human body! The Maharshi‘s reply was that there were eight grahas viz.Praana, Vaak, Jihvaa, chakshu, Shrotra, Manas, hasta, twak and eight atigrahas to perceive or recognise and to over perceive viz. Praana or breathing and apaana or smell, vaak- speech / utterance, jihva-taste, chakshu-vision, shrotra - hearing, Manas - thinking, hasta-working, and twak-touch )

III.ii.2) Praano vai grahaah, so paanenaati grahena griheetaah, apaanena hi gandhaan jighrati/ (Praana or in this context the nose of a body is the organ of perception or of breathing the air and the ‗atigraha‘ or the over-perceiver is the outbreath that one smells as an odour)

III.ii.3-9) Vaa vai grahaah, sa naamnaatigraahena grihitaah, vaachaahi naammaanyabhiva- dati/ Jihvaavai grahaah, sa naamnaatigraahena griheetah, vaachaa hi naamaani abhivadati/ Chakshur vai gragaha, sa rupenaatigraahena graheetaah chakshusaa hi rupaani pasyati/ Stortam vai gragaah, sa shabdenaatigraahwea graheetaah, strotrena hishabdaan shrunoti/ Mano vai grahaa, sa kaamenaatigraa- hena graheetaah, manasaa hi kaamaan kaamayate/Hastou vai grahaah, sa karmaanaatigrahena graheetaah, hastaabhyaam hi karma karoti/ Twak vai grahaha, sparshenaatigraahena graheetaah, twachaa hi sprarshaan vedayate; iti eteshtou grahaah ashtaavatigrahaah/ (Speech is the organ of awareness and it is known by the name of an over perceiver, since by speech that one utters names; the tongue is then organ of perception and it controls taste as an over perceiver; the eyes are the twin organs of vision and these are the over perceivers as by them only one can see figures and appearances; ears are the organs of hearing and these twin organs are capable of seizing sound as over perceivers and it is only by their help one can hear sounds; Mind indeed is the unique organ for the perception of thinking and imagination; mind is an over perceiver of thoughts, wishes and ambitions; the two hands are the organs of perception and are grasped by action for hands are such as to execute deeds and achievements; and finally of the eight organs of perception, skin is engaged in touch as the over perceiver of that sense exclusively for feeling or contacting; thus each human being is sensitive to death by any of the organs and their senses: Indeed each one of these –be it a graha or atigraha- is so susceptible or vulnerable to death!)

III.ii.10) Yagnyavalkya iti hovaacha, yad idam sarvam mrityor annam, kaa swit saa Devataa, yasya mrityur annam iti: agnir vai mrityuh,so paam annam, apa punar mrityum jayati/ ( Artabhaaga asked Maharshi Yagjnyavalkya that all the organs and senses are mere food to mrityu, then who indeed would be the Deva who is not so. The Maharshi quipped saying that Agni for instance is of the form of death, but it is the food of water, and as and when there is an involvement of food, there has to be death. He who knows this information that any among Devas or for that matter any entity who knows that death could be prevented would indeed overcome death; in otherwords everything is the food of death and that anything that is born is subject to death: Jaatasya hi dhruvo mrityuh, dhruvam janma mritasyacha!

263

III.ii.11) Yagnyavalkya, iti hovaacha, yatraayam purusho mriyate, ud asmaa praanah kramanti aaho neti/ Na iti hovaacha Yagnyavalkyaah, matraivaa samavaaneeyante, sa ucchvayati, aadhmaayati, aaddmato mritah shete/ (Arthabhaga asked the Maharshi that as and when a person dies, would not his praana or vital breath get lifted up from him, is it not so! The Maharshi then replied in the negative and said that the praanaas would be gathered together in him, and his body would be swollen and inflated and then the person concerned would then be declared dead; in other words, the person dies only when the erstwhile organs and sensesof that Self would totally get disassociated like the waves in an ocean and the ‗shodasha kalas‘ or the sixteen reflections of Paramatma would not get severed, till then the Prani would technically not stated to be dead)

III.ii.12) Yagnyavalkya, iti hovaacha, yatraayam purusho mriyate, kim enaam na jahaatiti: naana iti, anantam vai naama, ananta Vishwa devaah, anantam eva sa tenaa lokam jayati/ (Artbhaag asked Yagnyavalkya as to what would be still not left after the person died and his ‗antya kriyas‘ are performed. The Sage replied that only the name and memories of the deceased would stilll remain for ever just as in the case of Vishwa Devas for they remain to win the infinite universe!)

III.ii.13) Yagnyavalkya, iti hovavaacha, yatrasy purushasya mritasyaagnim vaag apyeti, vaatam praanaah, chkshur Adityam, manas Chandram, Dishah stotram, Pritvim shareeram, Akaasham Atmaa, oshadhir lomaani, Vanaspatim keshaah, Apsu lohitam cha retas cha nidhiyate, kvaayam tadaa purusho bhavatiti/ Ahaara, somyaa hastam,Arthabhaagaa; aavaam evaitasya vedishyaavah, na naav etat sajana iti/ Tau hotkramyaa mantradaayam chakraate; tau ha yad uchatuh, karma haivan tad uchatuh atha yat prashaashaamsatuh karma hauva tatprahaashaamsatuh: punyo vai punyena karmana bhavati, paaah paapneti/ Tato ha Jaaratkaarava Aarthabhaaga upararaama/ (Arthabhaaga then enquired of Yagjnyavalkya: When the the departed Soul‘s voice and speech would get absorbed in Agni, when his Life Force or Praana in the nose into Vaayu or Air, Chakshu or vision into Surya, Mind into Moon, ears into Dishas or Directions, body into earth, heart called the ‗daharaakasha‘ or the Inner Sky into the Grand Sky called ether, body into the hold of Earth, hairs on the human body in herbs, head in the trees, blood and seed in water, then where is the human body? Having so replied to the enquiry of Arthabhaaga, Yagjnyavalka then told the latter and asked the former: let us settle down in a private place instead of a crowded public place where we meet and discuss in peace! Then both of them retired to a private place and discussed. Finally, they decided that only Karma or Action and Deed alone which a person would perform that mattered and nothing at all after one‘s life time. Karma with the aid of the body parts and their positive end- uses or organs and liberating senses would be the decider or the real check point. One would become good through good work enjoined by Scriptutes and vice versa. Thus the concepts of a frame work of life time, the work effects aided by organs and senses and the destiny as decided by the Almighty: indeed these are the ultimate criteria!)

This is the end of Second Brahmana of the Third Chapter which deals with the issue of human bondage in the form of organs and senses leading to death or liberation, pointing out to the inevitable aspect of karma of plus or minus accounts which result in transmigration and liberation of the Soul which determines the quality of subseqeunt Life. After all, karma in the most ideal form might improve upon relative upgrading of subsequent existence and might not necessarily lead to total freedom of continuation! Indeed whoever knows this conquers further death!]

Substance of Stanza Twenty as follows

In view of the explanation as of the Stanza Twenty above, this be ensured that uttama purushaas be ever engaged in the ‗nitya-nirantara aharnisha satkamaacharana‘ be emphasised repeatedly in the lasting quest for the sacchidaananda adviteeya Parabrahma as of the angushtha maatra Purushottama recalling King Dhritaraashtraa‘s very openig query to the Guru Sanatsujaata viz. ‗ Revered Rishivarya! As per you

264 upadeshaas to your disciples that you had be suggested, what should be the ways and means of evading mrityu and despite the truism of ‗jaatasya maranam dhruvam‘, then how to face mrityu with a clean mind and heart seeking to ascerain the paramaardha saaraamsha to secure atma jnaana and attain ‗ jeevan mukti‘.He had further explained : Avidya be the ‗karya nivritthi kaarana‘ and hence Paramatma be assuming the form of a hamasa swarupa and explained how to teach the facile manner by which the samsaara nouka be able to navigate through the avidya and agjnaana prapancha; thus the ‗mrityu be navigated to ‗amritam‘ thus be the Eternal Truism of ‗Mrityormaa Amritam gamaya‘!

Satya and Asatya are as the sarpa- rajju bhraanti purvaka. Satya be explained due to the loukika kaaranaas and hence the pointer to the adviteeya brahma tatwa pratipaadita Shivam Sundaram. And thus Satya and Asatya are indeed the rudimentary paraspara tulya jnaamnnagjnaana .While describing self- image and of the state of self-knowledge one could be imposed on the ultimate truth.on which all seekers should meditate. When the frightened man is comforted and contented by seeing the snake in the rope or when the knowledge of the rope results in serpent illusion. It is because of this that one would experience life as an endless stream of experiences. This is on analogy of : Rajju-sarpa-vat Aatmaanam jeevanam jnaanaatva bhayam vahet, na aham jeevah paraatma iti jnaatah chet nirbhayah bhavet/ (As one who regards a rope as a snake, so too one, regarding oneself as an ego, is overcome by fear. ‗I am not the ego, but the Supreme Self‖, if he realizes this, he becomes fearless.).An attempt is made in this verse to relieve the intellect of the burden placed upon it by the falsely created sense of ―I‖. The burden is simply all the fears resulting from the misplaced identity of oneself as an individual. These are shown in this verse to be unnecessarily taken upon one‘s own shoulders, when in reality they do not even exist. In this simile, a rope is seen and misidentified as being a snake. The resulting fear that grips the person beholding this has no basis as it arises from pure delusion. The rope is not even aware of the existence of the ‗snake‘, so it cannot be held responsible. It is the individual consciousness or the ego which has to bear the responsibility of the consequences for this deluded perception. The rope is one‘s own true identity, the Self or the Antaratma. The mistaken identity of rope as a snake is one‘ own mistaken notion of the Self as the Jeevatma .The burden of ‗fears‘ represents the entire range of deluded perceptions arising from this ego-consciousness.Removing the venom of snake‘s bite is overcoming the notion that ‗I am this Jiva‘. Freedom / fearlessness is the state of Realization that ‗ I am the changeless, birthless- deathless Pure Self.When a Jiva exists with one‘s mistaken identity as Jiva, he suffers from all the negative qualities, Kama, Krodha and so on. The Jiva, under ones own delusion and imagined fear, suffers from the consequences of such fear. The real fear of the snake is due to the venom in its bite. The parama yogi could The sage solves the problem by removing the ‗venom‘ from the snake‘s bite. The venom lies in the sense of egoism that heads this whole web of delusion. Hence, the ‗ego-sense‘ in the Sellf be rendered as a a ‗toothless‘ snake. Indeed the snake has been burnt and is there only in appearance, it cannot do any harm. A burnt snake may still look like a snake but it cannot do anything. A burnt rope cannot be used to tie anything; the moment it is touched it crumbles to ashes. Similarly, the Maha Yogi‘s egoism, which is burnt, cannot tie him to this world anymore and is freed from bondage to this world.

Stanzas Twenty 23- 24 -25

Ubhoucha devou prithiveem divim cha dishascha shuklam bhuvana vibharti, tasmaad dishah saritascha travanti tasmaat samudraa vihitaa mahaantah/

Yahsahasram saharaanaam pakshaanaahritya sampatet, naantam gacchhet kaaranasya yadyapi syaanmanojavah, yoginastam prapashyant bhagavantam sanaatanam/

265

Adarshane tishthati rupamasya pashyanti chainam sumidwasatvaah, hono maneeshee manassaabhishyed ya yenam vidutamritaaste bhavanti

Unknown and Eternal Paramatma or The Supreme Energy materialised the Alternate Power called Prakriti / Maya which further appeared as Maha Tatwa or the Great Awareness. The latter made possible the occurrence of ‗ Ahamkara‘ or Ego in Abstract Form or the Inherent Consciousness which got transformed as Bhutas or Tangible Entities the very First Entity being Narayana who created ‗Apo Naara‘ or the Radiant Water who floated on that Water and was hence called Narayana. He deposited his virility with the resolve of creating and there got manifested a Brahmanda, the Huge Golden Egg inside which there was seated Hiranya garbha Brahma. The Egg had two parts viz. Diva/ Urthwa Loka or the Upper Part and ‗Bhuva‘or Earth and the Space between these Parts was ‗Akaasha‘ the Sky. There were manifestations eventually of Sapta Lokas (Bhuloka, Bhuvarloka, Swarloka, Maharloka, Janarloka, Tapoloka and Satyaloka), Sapta Patalaas ( Atala, Vitala, Sutala, Talaatala, Mahatala, Rasatala and Patala); Dasha Dishas or Ten Directions viz. Uttara or North-East or Purva-Dakshina or South-Paschim or West- Ishanya or North East -Agneya or South East-Nirruti or South West- Vayavya or North West-Urthwa or Upper Region and Atho Lokas or the Nether Worlds; Sapta Dwipas (Jambu, Plaksha, Salmaali, Kusha, Krouncha, Shaka and Pushkala); Sapta Samudras (Lavana or Salt, Ikshurasa or Sugarcane juice, Sura or Wine, Ghrita or Classified Butter, Dahi or Curd, Ksheera or Milk and Suswada or Sweet Water); Sapta Parvatas (Sumeru , Kailas, Malaya, Himalaya, Udyachala, Agastyachala, Suvela and Gandhamadana); Ashta Loka Palakas (Indra, Agni, Yama, Nirruti, Varuna, Vayu, Kubera and Ishana); and abive all the Kaal maana or Time Cycle.

Thus Para Brahma who had manifested the samasta vishva kartutva had spread as of a Maha Mayura and spread His wings as per His own volition as the Ananata- Avyaya- Shasvata - yet the Ever Unknown exceptinig as the Anataraatma the Reflection in the Daharaakaasha of each shareeraa, be that as deva devis-Surya Chandraas-and so on. Hence the pattern of meditation be as follows

The profile of Meditation of five kinds of Loka Vigjnaana or Worldly Knowledge is provided viz. ‗adhilokam‘ in referene to Tri Lokas, ‗adhi jyautisham‘ about the degree of splendour of the the Tri Lokas; ‗adhividyam‘ or the intimate knowledge each of the Tri Lokas and their binding spirit; ‗adhiprajam‘ or about the spiritual patterns of the inhabitants of the lokas, ‗adhyatmikam‘ or inner psychological based features. Normally Adhibhoutikam or physical pluses and minuses- Adhyatmikam - Adhi Daivikam or God made aberrations like floods or earth quakes are mentioned.The outstanding linkages of Vaayu connecting Lokas and Beings, Water connecting Agni and Suryas, and Knowledge connecting Guru-Shishyas and blood relationship of Parents and Progeny be discussed further.The purport of Celestial Symbols of ‗Bhurbhuvatsavah mahah‘is explained. That Meditation and Sacrifices to Paramatma and Antaratma have five fold factors in common viz. divine-natural-physical-human and moral have been vividly explained too. The Divine aspects include Earth and Sky; Fire-Air-Sun-Moon and Stars besides Virat Swarupa responsible for Srishti of Beings; the Natural aspects of Adhi Daivika- Bhoutika-Aatmika are as illustrated already; physical and human factors or Pancha Praanas, Pancha Jnaanendriyas, Pancha Karmindriyas or body parts and sensory organs and senses. Then follows the discussion on OM the truly symbolic Paramatma; the concepts of Swaadhyaya- Pravachana-Adhyapana or Self Recitation-Teaching; Dama or Self Control of body and senses; austerities including Sacrifices besides Aththi Seva / Service to Guests and ‗Dharmaacharana‘ or Observing Regulations of Virtue and Justice. Hence the UniqueTeachings: Satyam vada, Dharmam chara, Swadhyaanmaapramadah Acharyaaya priyam dhanamaahritya prajaatantum maa vyavachetseeh, Satyaam na pramaditavyam, kushalam pramaditavyam, Dharmaaan na pramaditavyam, bhutayai pramaditavyam, swaaddhyaya pravachinaabhyaam na pravachinaabhyaam na pramaditavyam, Deva Pitru karmaabhyam na pramaditavyam/ After teaching Vedas, the Preceptor imparts a set of duties to utter Truth always and practise righteousness; he exhorts not to neglect Swadhyaya or constant study, not to earn illegally but to

266 help the public as possible; not to hurt the Beings, not to neglect duties to Devas like Agni karyas, worships, vratas, charities, yatra darshanas, and above all self control and peservation of Internal Peace. Having discussed the paramountcy of ‗Anna‘ or Food and ‗Praana‘ or Vital Energy and of ‗Manas‘ or Mind and depth of Understanding which are indeed the essential inputs to access Mahat / Bliss, ‗Ananda Valli‘ of the Upanishad highlights that significance of Vigjnaana or High Quality Knowledge; it enables performing yagjnas and duties as per teachings; consant worship to Devas, Prajapati and Hiranyagarbha; gradual evaporation of human sins, and discovery of Inner Self. Human body is a complex phenomenon of Pancha koshas or Five Sheaths viz. Annamaya, Praanamaya, Manomaya, Vijnaanamaya and Anandamaya; once the cycle from food to energy to mind to vijnaana is in place, the resultant Ananda or ecstacy is such that even a drop of it is stated keep the entire Universe ticking as degrees of that drop of Bliss to various Beings including humanity as also to Celestial Entities. In reference to Devas, that mere drop controls and regulates the ‗Srishti‘ and thus it is out of reverence and the awe of Brahman the Supreme most and Unknown that Wind blows perpetually, Sun rises and sets as per the prescribed timings; so do attend to their duties unfalingly by Agni, Indra and Yama the Lord of Death. Now Brahman bestows to all, human or celestial alike. Karma Devas say EightVasus, Eleven Rudras, Twelve Adithyas , Indra and Prajapati too enjoy the bliss as per their own degrees of hierarchy. That is how even Hiranya garbha secures as per the ascending order! Granting that the Supreme Brahman is bliss, the belief that Brahman and one‘s own Conscience of Individuals is just the same is hard to digest due to the blanket of ignorance and the ‗parama rahasyam‘.

That anantaparamaatma be thus visualized by the Maha Yogis. That Parmatma rupa darshana vishaya be as compex as the darshana as that swarupa darshana be beyond the drishti gocharatva! Even some mahatmaas be able to attain That Saakshaatkaara Maha Bhagya. Who could indeed be They! They be those of yagjnaadi samskaara yukta samskaara yuktas and taddwaara janita vishuddha yukta antahkarana maha tatva yukta nirchachanaas of ‗I am Him‘ or Thou Art Thou. Then Those Be of Amrita - Amatanana Dharma Jnaataas. Thus be of Karmaanubhava- bhaavaabhavas with the sukshmaati sukshma maanasika nishchalata and tad janita jnaana of the Unknown-Eternal-Auspicious- Unending-Unborn Indistructibility. Hence the Spiritual Bliss be accomplishable by yoga, karma-tapasya-and truthfulness. Hence the Absolute Truth be the unmistakable Unification of the Self with the Super Self..

Stanzas 26-27

Imam yah sarvabhuteshu atmaananupashyati, anyatramamyatra yukteshu sa kim sheshettatah param/Yathodapaane mahari sarvatah sampuitodake, evam sarveshu bhuteshu braahmanasya vijaanatah/

Those of viveki purushaas be able to visualize Paramatma in all the sarva praanendriya yukta shareera maha bhutapraanis. They be of the avowed that the dehaadi yutha bhuta praanis too the atma swarupa be sparkling there right inside. Even sthaavara jangama padaardhaas be able to realze like wise. Only differentiation be the thick blanket of maaya janita agjnaana. That was how Markandeya Purana explained while Shubha and Nishubha rakshasaas were humbled to death and there before they commended Her the Mother Durga as thus:

[ Explanation vide Markandeya Purana thus

Yaa Devi Sarva Bhuteshu ‘Vishnumaayoti shabditaa, namastamai namastasmai namo namah/ Yaa Devi sarva bhuteshu chetanetyabheeyate, namastamai namastasmai namo namamah/Yaa Devi sarva bhuteshu buddhirupena samsthitaa, namastasmai namastasmai namonamah/ Yaa Devi sarva bhuteshu nidraarupena samshthitaa., namastasmai naamastasmai namonamah/ Yaa Devi sarva bhuteshu kshudaa rupena amsthitaa, namastasmai namastasmai namo namah/ Yaa Devi sarva bhuteshu trishna rupena

267 amsthitaa, namastasmai namastasmai namo namah/ Yaa Devi sarva bhuteshu kraanti rupena samshtita, namastasmai namastasmai namonamah/ Yaa Devi sarva bhuteshu lazzaa rupena samsthitaa, namastasmai namastasmao namonamah/ Yaa Devi sarva bhuteshu smristita rupena samsthita namastasmai namastasmai namo namah/Yaadevi sarva bhuteshu shanti rupeshu samsthitaa namastasmai namas tasmai namonamah/ ----

(Devas prostrated to Devi and said: Our Greetings to Devi, Maha Devi, Shiva, Praakriti, Bhadra, Roudra, Nithya, Gauri, Dhaatri, Jagatpratishtha, Kruthya, Prakasharupa, Chandrarupa, Paramaanandarupa, Kalyani, Buddhi rupa, Siddhirupa, Naikruti swarupa, Lakshmirupa, Sharvaani swarupa, Durga, Durgapaara, Saara, Sarvakaarini, Khyati, Krishna, Dhumraswarupa, Atyanta Sowmya, Atyanta Roudra and Karyarupini. We greet that Devi who resides in all Beings in the form of ‗Vishnumaya, Chetana swarupa or the Spirit of Awakening, Nidra rupa or in a semi-conscious state, Kshudarupa or in the form of hunger, Chhayarupa or in the form of a shadow, Shaktirupa or in the form of Energy, Trishnarupa or in the form of thirst, Kshantirupa or in the form of Fortitude or Patience, Jaatirupa or Varnashramarupa, Lazzarupa or the form of immense modesty, Shanti rupa or the form of Eternal Peace, Shraddharupa or the form of Absolute Faith or conviction, Kraanti rupa or in the form of dynamism and challenge, Lakshmirupa or in the form of Aiswhwarya / Opulence, Dhruti rupa or in the form of Great Endurance/ Staying Power, Vritti rupa or esoteric experiences of Yogis such as Mualadhara / Bliss, Swadhishtana / feeling of delusion, Manipura / disgust, / repentance, Vishuddha / Purity etc. ; Smritirupa or Vedas / Sacred Scriptures, Dayarupa or the form of unparalelled mercy, Nitirupa or High Morality / Integrity, Tushti rupa or the form of towering contentment, Pushti rupa or the form of sublime glory, Matru rupa or the form of Universal mother who creates and preserves and Bhranti rupa or the form of Great Illusion or Make-belief Maya. We are beholden to that Devi who is the controller of the whole Universe, its creations, the ‗Indriayas‘ and the Omni Present Vidya or the Supreme Energy.)

Markandeya Purana had further explained thus on the Fruits of ‗Paap‘ (Sin) and ‗Punya‘ (Rewards of Virtue / Goodness) :-

Human beings experience the results of Good and Bad Deeds like sinners becoming ‗Daridras‘ (poverty stricken) and vice versa. The dutiful, the faithful and charity minded would turn out to be happy, contented and opulent. ‗As you sow, so you reap‘. Rebirths take place as per the ‗Karmas‘; for instance, Brahmanas who accept charity from fallen persons become donkeys; who enable Yagnas to be performed by such fallen persons are re-born as mosquitoes; those who offend and shout at parents become asses or ‗myina‘ birds; those men and women who insult a brother‘s wife become pigeons and those who harass her becomes a tortoise; a person who usurps the property of others is reborn as a worm; the persons who are jealous of others for whatever reason are reborn as demons; ‗Viswasaghathis‘ or persons who are non- trust worthy are reborn as fishes; those who steal food grains, pulses, mustard, til (sesame) etc. become long-mouthed rat; those who sleep with other‘s wife turn out to be a wolf, and any person with illicit relationship with other women becomes a a dog, owl, kite, crow, cukkoo or a serpent. A generally over- sexy person is born as a pig, while those who create difficulties in Yagnas, weddings or charities become flies. Those who scold or insult father-figures, elder brothers and senior persons are reborn as ‗krouncha‘birds. When and Brahmanas marry each other, they become insects in their rebirth and their progeny turn out to be flies, swines, or chandalas. The ungrateful and thankless are reborn as scorpions or kites or flies as per the degree of ingratitude; food stealers in their following birth become cats and thieves of grains, especially of main grains viz. rice and wheat, become mice; those who steal salt become water fowls, curd to flys, oil to oil, steel and metals to crows, glass to Haarit Pakshi, silver lifters become doves; gold thefts end up as worms; silk as chakoki birds; wool and cotton stealers become krauncha bird; ‗Vastra‘ stealer a rabbit; he who harasses cattle becomes a trans-gender; flower-stealer becomes a ‗daridra‘; land thief is transferred to Rourava and takes various forms as grass, gulma, creeper, cat, tree and so on. This is how that till twenty-one births in Rourava Naraka the sinners keep changing

268 their forms as Krumi, Keeta, Patang, Jalachar, Pakshi, Mriga and Chandala. Also, they get involved in different diseases based on face, eyes, ears, heart, liver, hands, legs and genitals. Those who embezzle gold, misuse Vidya, misappropriate the money of Guru, or transfer the wife of somebody to another person are all the misqualifications warranting them to become a ‗Napumsaka‘ or an impotent. A person performing ‗homa‘ without ‗Agni‘ would suffer from indigestion; those who indulge in fault-finding with others, ingratitude, immoral curiosity about others‘ affairs, immodesty, shamelessnes, lust with other women, cheating the money of others, impurity, blaming and belittling Gods, deceipt and swindling in ‗Deva Karyas‘ (holy tasks), resorting to violence or abetting violent deeds, and involvement of such other prohibited tasks are all qualified to visit Narakas. Kindness, noble association, noble activities aimed at the ‗Paraloka‘, Truthfulness, espousing the right causes of mankind; worship to Guru, Devas, Rishis and Mharshis; Sadhu Sangam (Company of ), Practice of Good Actions, Mitrata or Friendship and constant ‗Namasmarana‘ (recitation) of Bhagavan are all acts of magnificence worth emulation! Having given an account of the results of Sins as also the adverse effects by way of retribution, the Jatismara Son Sumati asked his faher to convert concentrate on holy tasks in the subsequent period of life by swicthing over from ‗Grihasth Ashram‘ to ‗Vanaprash Ashram‘ and earn as much ‗Punya‘ (rewards) as possible and intensify the process of alignment of the Self with ‗Paramatma‘ or the Stage of ‗Nidwanda‘ (Non-Duality) or Unity and of ‗Nishparigraha‘or the negation of want or favour.This State of Bliss is possible only through Yoga and control of the Five Elements like Water, Fire, Air etc.]

Further explanation of the stanzas would explain

Just as in the case of a vyakti be surrounded by all the sides with paripoorna sarovaraas be truly saturated by the gushing and rushing water always and havig been fed up and saturared with water flows and might cry and shout that water- and water all aroumd but not a drop worthy of intake! In other words, there be not a drop worthy of attaining the Unknown Parama Tatva Yukta Divyaamrita ! Sarveshu bhuteshu aatmaanam vijaanato brahmanasya kinchidapi prajojanam na vidyat! Thus a jnaana purusha would become restless that notwithstanding the bhayankara vishaya vanchaas of the arishadvargaas, aakaanshaas, ishana trayaass and so on swirling-churning right into the samsaara ever but nor even an amrita bindu maatra and angushta maatra paramaatmaanveshana maarga indeed!

[This is what an English Poet Samuel Coleridge stated vide the Rhime of the Ancient Mariner stated:

1.Water, water, everywhere, And all the boards did shrink; Water, water, everywhere, Nor any drop to drink. 2. Common sense in an uncommon degree is what the world calls wisdom.‖ 3.―What if you slept - And what if In your sleep You dreamed And what if In your dream You went to heaven And there plucked a strange and beautiful flower and what if When you awoke You had that flower in you hand -Ah, what then?‖]

Stanzas Twenty Eighty and Twenty Nine

Ahamevaasmi vo maataa itaa putrosmyaham punah, aatmaahamasya sarvasya yaccha naasti yadasti cha/ Pitaamahosmi sthavirah pitaa pureasya Bharata, mamauva yuyamaatmaasthaa na me yuyam na chaapyaham/

Thus Guru Sanatsajaata exorted the King Dhritarastra: Kritartha vyaktis would be never seeking to feel as to what should be of their own selfish motivation and of selfishness while performing dharma prachaara. In other words such persons who would be seeking to derive contentment in teaching the methedology of atmaswarupa darshana irrespectve the caste and creed excepting of bhakti shraddha. Bhagavan Vasudeva felt that the teachinig would have little relevance to atma bodha be the essentiakl inputs of any being viz.

269 of Trikarama Shuddhi‘ or of kaayika-vaachika-maanasika viz physical - vocal and mental purity. Worship of Deva- Brahmana-Guru- Jnaanis; physical cleanliness, nishkapata vartana or negation of affected artificial behaviour, celibacy and non violence are the Kaayika Shuddhi . Hurting none-Truthfulness- Encouraging Naturality and ‗Svaadhyaayaabhyaasa‘ or daily practice of Study-Vocal-Mental application and Introspection are the Vaachaka Shuddhi. Pavitra bhaava, prasannata- soumyata- mouna- mano nigrah or of External-Internal cleanliness, reactional approval- tranquil mindedness- silence- and mental control and attention are the traits of Maanasika Shuddhi. The synthesis of the ‗trikarana shuddhi‘is the ‗Maanasika Tapas‘.

Such bodhaka shiromanis be never concerned of one‘s personal relationships as of ‗ my mataa pitaas, nor of Duryodhana Dusshhasnaas. Indeed there should be of the samasta bhuta praanis too and of their respective antaraatmaas. In this manner adibhoutika relationships as of ―I am the father-mother- putra putrikaas- sahodara sahodarinis- nor of aadhi daivika bhava of earthquakes, excessive jalapaataas‘. Adhyatmika based Tapaas are either due to ‗Shaaririka‘(physical) ailments or ‗Manasika‘ (psychological) imbalances. Shaaririka Tapaas include dieseases related to head, digestive, heart, breathing, vision, limbs, skin, fevers and so on; related are the various physiological problems of blood-urinary-pelvic nature. Manasika Tapaas are related to Kama, Krodha, Bhaya, Dwesha, lobha, Moha, Vishada, Shoka, Asuya, Apamana, Irshya, Matsara etc. Adhi Bhoutika Tapaas are due to the difficulties attributed to animals, birds, Pishachaas, Serpents, Rakshasaas and poisonous related creatures like scorpions. The troubles on account of Adhidaivika nature are due to cold, heat, air, rains, drought, water, earthquakes, cyclones and so on. Additionally, the troubles are related to birth, childhood, youth, old age, ignorance, Avidya, loneliness, smell, lack of resources, poverty, immaturity, inexperience, lack of opportunity, fear of death, death itself

Stanzas Thirty

Atmaiva sthaanam mama janmachharmaa yotiprotohamajarapratishthah, ajascharo divaaraatra - matandiiyoham maam vigjnaaya kaviraaste prasannah/

Bharata Raja Dhritaraastra!- explained Mahaanubhava Sanatsujaata : Atmaneva sarvam/ I am the vriddha- pittamah-pita-putra. All are of my own. You all belong to me as of my own atma swarupa sthitaas. You are of me and I am of you.I am the Indraadi Devataas and Hiranyagarbha too. I am the Tri Murtis and the Srishti-Sthiti-Samhaara Karanaas. Samasta bhuta praanis are of my atma swarupas. Atma by itself be of my adhishthaana and Atma by itself my janma-marana-punarjanma kaarana. Ahar nisha-Ateendra Pragjnaa-avinaasha pragati sheela be too am myself My atma is sarva vyaapi. Samasta samsaara- ota prota vyavasthita jagadatma be just myself! And there from the ajagara pratishthita be myself .

Shrita Vakyaas be explaining as to which the Atma be anchored to what and which and how! The reply be:: I am be the pratishthita the Anutara-Vishuddha chitta as of mamo shobhita- and be beyond the comprehension of raaga-dwesha-mada-matsarya-shoka-mahaadi anitya dharma rahita and be of sacchidaananda-adviteeya- brahma bhava sthita vyatitva and also be of the samasta praani hridaya desha and be also the samasta praani hridaya kosha sthita sarva bhutaatmaswarupa sthitaa too.

[ Vishleshana vide Atma Upanishad as contained in the Atharva Veda * as different from Atma Yagjna vide Chater 3-Stanza10- P 123 above

1. Now Angirah: The Spirit, manifests Itself, in three ways: the self, the inner Self and the supreme Self.

I-2. There are the organs - the skin, inner and outer: flesh, hair, the thumb, the fingers, the backbone, the nails, the ankles, the stomach, the navel, the penis, the hip, the thighs, the cheeks, the ears, the brows, the

270 forehead, the hands, the flanks, the head and the eyes; these are born and these die; so they constitute the self.

I-3. Next this inner self is (indicated by the elements) earth, water, fire, air, ether, desire, aversion, pleasure, pain, desire, delusion, doubts, etc., and memory, (marked by) the high pitch and accentlessness, short, long and prolate (vowel sounds), the hearer, smeller, taster, leader, agent and self of knowledge vis- à-vis stumbling, shouting, enjoying, dancing, singing and playing on musical instruments. He is the ancient spirit that distinguishes between Nyaya, Mimamsa and the institutes of law and the specific object of listening, smelling and grasping. He is the inner Self.

I-4. Next the supreme Self, the imperishable, He is to meditated on with (the help of) the Yogic steps, breath control, withdrawal (of sense organs), fixation (of mind), contemplation and concentration, He is to be inferred by the thinkers on the Self as like unto the seed of the Banyan tree or a grain of millet or a hundredth part of a split hair. (Thus) is He won and not known. He is not born, does not die, does not dry, is not wetted, not burnt, does not tremble, is not split, does not sweat. He is beyond the gunas, is spectator, is pure, partless, alone, subtle, owning naught, blemishless, immutable, devoid of sound, touch, colour, taste, smell, is indubitable, non-grasping, omnipresent. He is unthinkable and invisible. He purifies the impure, the unhallowed. He acts not. He is not subject to empirical existence.

II-1. The good named the Atman is pure, one and non-dual always, in the form of Brahman. Brahman alone shines forth.

II-2. Even as the world with its distinctions like affirmation, negation, etc., Brahman alone shines forth.

II-3. With distinctions like teacher and disciples (also), Brahman alone appears. From the point of view of truth, pure Brahman alone is.

II-4. Neither knowledge nor ignorance, neither the world nor aught else (is there). What sets empirical life afoot is the appearance of the world as real.

II-5(a). What winds up empirical life is (its) appearance as unreal. II-5(b)-

II.6. What discipline is required to know, 'this is a pot', except the adequacy of the means of right knowledge? Once it is given, the knowledge of the object (supervenes). The ever present Self shines when the means of Its cognition (is present).

II-7. Neither place nor time nor purity is required. The knowledge 'I am Devadatta' depends on nothing else.

II-8. Similarly, the knowledge 'I am Brahman' of the Knower of Brahman (is independent). Just as the whole world by the sun, by the splendour of the Knowledge of Brahman is everything illumined.

II-9-10(a). What can illumine the non-existent, and illusory, non-Self? That which endows the Vedas, Shastras, Puranas and all other beings with import - that Knower what will illumine? II-10(b)-11. The child ignores hunger and bodily pain and plays with things. In the same way, the happy Brahman-Knower delights (in himself) without the sense of 'mine' and 'I'. Thus the silent sage, alive and alone, the embodiment of desirelessness, treats the objects of desire.

II-12. Existing as the Self of all, he is ever content abiding in his Self. Free from all wealth, he rejoices always: though companionless, he is mighty.

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II-13. Though not eating, he is ever content, peerless he looks on all alike: though acting, he does nothing: though partaking of fruit, yet, he is no experiencer thereof.

II-14-17. Living in a body, he is still disembodied; though determinate, he is omnipresent; never is this Brahman-Knower, disembodied and ever existent, affected by the pleasant and the unpleasant or by the good and the evil. Because it appears to be encompassed by Rahu (the darkness), the un-encompassed sun is said to be encompassed by deluded men, not knowing the truth. Similarly, deluded folk behold the best of Brahman-Knowers, liberated from the bondage of body, etc., as though he is embodied, since he appears to have a body. The body of the liberated one remains like the shed Slough of the snake.

II-18. Moved a little, hither and thither, by the vital breath, (that body) is borne like a piece of timber, up and down, by the flood waters.

II-19-20. By fate is the body borne into contexts of experiences at appropriate times. (On the contrary) he who, giving up all migrations, both knowledge and unknowable, stays as the pure unqualified Self, is himself the manifest Shiva. He is the best of all Brahman-Knowers. In life itself the foremost Brahman- Knower is the ever free, he has accomplished his End.

II-21. All adjuncts having perished, being Brahman he is assimilated to the non-dual Brahman, like a man who, with (appropriate) apparels, is an actor and without them (resumes his natural state),

II-22(a). In the same way the best of Brahman-Knowers is always Brahman alone and none else. II-22(b)-23. Just as space becomes space itself when the (enclosing) pot perishes, so, when particular cognitions are dissolved, the Brahman-Knower himself becomes nothing but Brahman, as milk poured into milk, oil into oil, and water into water become (milk, oil and water).

II-24(a). Just as, combined, they become one, so does the Atman-knowing sage in the Atman. II-24(b). Thus disembodied liberation is the infinite status of Being.

II-25. Having won the status of Brahman, no longer is the Yogin reborn, for his ignorance-born bodies have all been consumed by the experimental knowledge of Being as the Self.

II-26-27(a). Because that Yogin has become Brahman, how can Brahman be reborn? Bondage and liberation, set up by Maya, are not real in themselves in relation to the Self, just as the appearance and disappearance of the snake are not in relation to the stirless rope. II-27(b). Bondage and liberation may be described as real and unreal and as due to the nescience (concealment of truth).

II-28-29. Brahman suffers from no concealment whatsoever. It is uncovered, there being nothing other than It (to cover It). The ideas, 'it is' and 'it is not', as regards Reality, are only ideas in the intellect. They do not pertain to the eternal Reality. So bondage and liberation are set up by Maya and do not pertain to the Self.

II-30. In the supreme Truth as in the sky, impartite, inactive, quiescent, flawless, unstained and non-dual where is room for (mental) construction?

II-31. Neither suppression nor generation, neither the bond nor the striving: neither the liberty seeking nor the liberated - this is the metaphysical truth.]

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Stanza Thirty One

Anoraneeyaan sumanaah sarvabhuteshvavasthitah, pitaram sa\rva bhutaanaam pushkare nihitam viduh

Shrishi Vakyaas be explaining as to how the Unknown Paramatma be of the pratishthitaa swarupa in side the shareera of humans as also the various other species in the srishthi. That Paramatma be asserting : I am the anu to anurupa as the Padardha (Matter) and Parithi (Space); the sum of Space occupied and the movement of Matter determined is the Paramaanu Samaya (atomic time). Thus concepts of the Matter, Space and Time. Vishuddha chittaas be able to identify me as sarva pranis could realize as the Praana Vayu though be not realizing the gradations there of . Only Vidvajjaana be aware of the nuances of what be the rationalizaion of Prana Vayu.

[ Brief Explanation of Prana Vayu as follows:

Prana vayu is not overall prana but a sub-prana or prana vayu which is located in the chest between the larynx and the diaphragm, and governs the respiratory system and functioning of the heart. Prana vayu, literally ―forward moving air‖, moves inwards and regulates all the ways in which we take in energy - from the inhalation of air, eating of food, and drinking of water, to the reception of sensory impressions and mental experiences. It provides the basic energy that drives us in life. Imbalance in prana vayu is associated with heart and lung conditions. Diminished prana vayu leads to depression and lethargy.Apana vayu is centered in the pelvic region below the navel and experienced as a downward flowing movement on exhalation. It controls the functioning of the kidneys, bladder, colon, rectum, and reproductive organs. Literally ―air that moves away‖, apana vayu moves downwards and outwards, and is responsible for the elimination of feces, urination, menstruation, orgasm, birthing a baby, as well as the elimination of carbon dioxide through the breath. On a deeper level it governs the elimination of negative sensory, mental and emotional experiences. Blockage of this wind can result in constipation, sexual dysfunction, menstrual problems, hemorrhoids, as well as inability to let go and move on.Samana vayu, literally ―balancing air‖, is situated between the navel and ribcage, and acts as the stabilizer between the two opposing forces of prana and apana. It moves from the periphery to the center and rules all the metabolic activities involved in digestion. It digests and assimilates incoming energy, supplying the internal heat to "cook" the food we eat and to absorb sense impressions, emotional experiences and thoughts. Imbalance can affect the function of any digestive organs as well as mental ability of assimilation.Udana vayu is a manifestation of prana which pervades the head and throat. It literally means ―upward moving air‖, and its upward movement governs the growth of the body, the ability to stand, the nervous system, thought, speech, communication, effort and will. Udana vayu is the energy that can be used for self-transformation and spiritual growth. Imbalance can result in problems of cognition and communication. At the time of death, udana draws the individual consciousness up and out of the body.Vyana vayu, literally ―outward moving air‖, moves prana shakti from the center to the periphery. Being distributed from the core of the body out to the extremities this manifestation of prana pervades the whole body and acts as reserve energy for other prana vayus that require an extra boost. Associated with the peripheral nervous system and circulation, it induces the movement of food, water and oxygen as well as blood, lymph and nervous impulses throughout the body. Vyana governs relaxation and contraction of all muscles, the movements of the joints, as well as circulation of emotions and thoughts in the mind. Imbalance can cause poor peripheral circulation or numbness on a physical, emotional or mental level. All prana vayus are intimately linked to

273 one another. One enjoys health and well-being only if prana vayus are balanced and work in harmony. Generally, Prana and Udana work opposite to Apana as the energy of collection and assimilation versus the force of elimination. Samana represents the energy of contraction while Vyana is expansion.Along with the five major pranas, there are five minor or upa pranas. Naga is responsible for belching and hiccupping.Koorma opens the eyes. Devadatta governs yawning. Krikara induces hunger and thirst. Dhananjaya is in charge of decomposition of the body after death.In reference to Eleven Forms of Vayu, Prabhaajamaana, Vyavadaatah, Vaasukivaidyuta, Rajataah, Parushaah, Shyaamaah, Kapilaa, Atilohitaah, Urdhvaah, Avapatantaah and Vaidyuta. Indeed any person who knows the names of the eleven Vayus would never be harmed by the lightning shocks and other Fire hazards.)

Paramatma thus be anu-anutara whose manasika shobhana as also raaga-dwesha-mada-matsarya-shoka- mohaadi anithya dharma rahitaas but of the sacchidaananda -avditeeya Brahma bhaava stthita chittaas be aware that the Paramatna‘s nija swarupa as being the arupa yet the sarva rupa too. Such mahaatmaas be of the caliber of Sanaka-Sanandana-Sanaatana-Sanataadi caliber only.

[ Brief on Sanaka Sananaadis

Brahma the Srishtikarta explained : My four sons Sanaka, Sanaatana, Sanandana and Sanat-kumāra, who were born from my mind. Sometimes they travel throughout the material and spiritual skies without any definite desire though not for material sense of gratification.but out of their own accord, to preach devotional service. Thus the great sages, upon reaching Vaikuṇṭha in the spiritual world by dint of their mystic yoga performance, perceived unprecedented happiness. They found that the spiritual sky was illuminated by highly decorated vimaanaas piloted by the best devotees of Vaikuṇṭha and was predominated by Vishnu the Supreme Administrator as the Prapancha Sthiti Karana. They entered vaikuntha the doors exactly as little children enter places without any idea of what it is to trespass. The the doormen named Jaya and Vijaya stopped the Kumaraas who cursed them to become rakshasaas and hence the Vishnu‘s dashaavataaraas as stated as sambhavaami yuge!‘)

Now the lokaanubhava as the means for the atma boddha as one be able to explain : The ten characteristics of 'Dharma' are stated as of - Stability of mind, forgiveness, benevolence, abstinence, purity, Control of senses, intellect, knowledge, truthfulness and abstinence from anger. Indeed the remote most moola kaarana be stated as the food that one be consuming as the determinant of dharma and adharma as that be root cause of the lokaanubhava. That be the paramountcy of food as the be all and end all of Creation via the vital foece, viz the Praana as already explained in this very stanza. Prana is the pivotal ling of one‘s physiqye and hence the Inner Consciousness- mental sharpness and depth of assimilation as the vital in puts to assess the Mahat or the blissfulness. That bliss is what Parabrahma all about as even one tiny drop of it keeps the Universe ticking. From the Singularity to the unbelievable plurality and the creation of the Universe is amazing. The wherewith all of attaining fearlessness and ectasy named Brahman asindeed Brahman regulates srishti and bestows degrees of that bliss to humas and Celastials alike , thus granting that bliss a way of uprooting ignorance albeit in minuteset bits to make way for dharma.

[ Vishleshana vide Taittireeyopanishad vide Bhriguvalli

Maharshi Bhrigu‘s investigation of what Brahman is all about!

III.i.1) Bhrugurvai Vaarunih Vaarunam pitaram upasasaara adheehi bhagavo Brahmeti, tasmaa etatprovaacha, annam praanam chakshuh shrotram mano vaachamiti,tam hovaacha yato vaa imaani

274 bhutaani jaayante, yena jaataani jeevanti, yatprayantyabhi samvishanti tad vijijnyasva tad brahmeti/ sa tapastatvaa/

(The illustrious Bhrigu Maharshi approached his father Varuna Deva to teach him Brahman and the latter commenced his explanation: Annam praanam chakshuh shrotram mano vaacha/ or food, vital force, vision by the eyes, hearing capability by the ears, mind with which to think and imagine and ‗vaak‘ or tongue by which to speak constitute among the various means to the knowledge of Brahman. As is explained vide BrihadaranyakaUpanishad (IV.iv.18): Praanasya praanam uta chakshusha chakshu uta shrotasya shrotram, manaso ye mano viduh, te nichikyur Brahma puranam agryam/ or Brahman is revealed as the radiance of the Self or the Pure Intelligence and indeed the elemental or quintessential vital force or the Maha Prana; it is also the rudimentary eye or the eye of the eye, the basic ear of the ear and the other fundamental organs especially the mid of the mind. Thus the elemental sense objects of the Innermost Self declare themselves as the integral components of the Supreme and premordial Purana Brahman. Varuna Deva added: These means of Brahman are indeed stated rather in a partial manner and ‗tapas‘ or meditation and intense concentration of the organs and the resultant senses would call for the highest order: since Brahman is of the climactic target to visualise and since He is the highest of the highs of virtues, the quality of the concentration and introspection would necessarily demand the highest virtue!The Brahma Jnaana Sadhana is thus the pre requisite and the Knowledge has necessarily to be saturated with Sacrifice and Practice of that Knowledge)

Bhrigu‘s doubt on Food as the possible determinant of Brahman but Varuna stressed on concentration

III.ii.1) Annam Brahmeti vyajaanaat, annaadhyeva khalvimaani bhutaani jaayante, annena jaataani jeevanti, annam prayatyabhi samvashanti, tad vigjnyaaya punareva varunam pitaram upasasaara, adheehi hagavo Brahmeti/ Tam hovaacha, tapasaaBrahma vijijnyaasavya, tapo Brahmeti, sa tapotasyat, sa tapastaptvaa/

(As instructed by Varuna, Bhrigu commenced his intense introspection of Brahman and then initially concentrated about the possible means of Brahman as food, for after all food is the prime source of Praana and sustenance that the totality of humans as well as all other species heavily bank upon. The Maharshi was convinced as: Annam Brahma iti/ He felt that there should not be a non-composite or non-dual interpretation of Brahman but should be unified for sure and having so realised, the Maharshi made a formal request to Varuna to seek confirmation of his introspection. Without specifying what Bhrigu had in the interior of his mind and thought about food as Brahman, he asked the query again as to what would constitute about Brahman. Varuna reiterated that concentration alone was the discipline to realise Brahman, inferring thereby that his hunch of food alone might not be the factor!)

Bhrigu‘s thought on Praana as Brahman attracted Varuna‘s demand for further concentration

III.iii.1) Praano Brahmeti vyajanaat, praanaadhyeva khalvimaani bhutaani jaayante, Praanena jaataani jeevanti, praanam prayantyabhi samvishanteeti, punareva Varunam pitaramupasasaara, adheehi Bhagavo Brahmeti, tam hovaacha, tapasaa Brahma vijijnaasasva, tapo Brahmeti, sa tapotapyata, sa tapastvaa/

(Bhrigu after intense introspection further got convinced that Praana the vital force ought be Brahman as after all the Beings originate from, get sustained and finally merge into Brahman and as such Praana ought to be Brahman as the ‗Srishti-Sthiti- Laya Kaaraka‘. He should have been convinced within himself that comprising as it does of five kinds of subsidiaries of Praana-Apaana-Vyana-Udaana-Samanas each having their own functions of Intake-Outgo- Diffused-Preserving and Balancing Vitality of the physiques of all the Beings, the Vital Energy would have all the glories of Brahman as the indwelling Spirit of the

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Self! As such Bhrigu requested a formal meet withVaruna Deva without still stating openlyconveying his guess work that Brahman was Praana Himself. Even so, Varuna once again instructed Bhrigu to further meditate, anaylise, and introspect about the Truth of Brahman!)

Bhrigu‘s guess work that Mind might perhaps be the most probable qualification and Form of Brahaman

III.iv.1) Mano Brahmeti vyanjanaat, Nanaso hyeva khavimaani bhutaani jaayante, Mamasaa jaataani jeevanti, Manah pratyanti abhisamvishanteeti, tadvigjnyaaya punareva Varuvanm pitaramupasasaara, adheehi Bhagavo Brahmeti, tam hovaacha tapasaa Brahma vijijynaasasva, tayo Brahmeti, sa tapotapyata, sa tapas taptvaa/

( The Maharshi then realised that ‗Manas‘ or the Mind in generic way should be Brahman. Indeed it is the Mind that is the most dominating entity of human body as a chariot, attached with Pancha Jnaanendriyas or the Five Sensory Organs and Pancha Karmendriyas or Five action oriented organs as horses by a charioteer called Manas / Mind. Mind is the spring of life or the germinator, it preserves it well as the sustainer and the terminator or the point of merger too. Bhrigu having analysed the multitutinous ways of its thoughts and suggestions, imaginations and suppositions, is a typical mystery product and felt that he might perhaps like to consider it as the phenomenon of Brahman. He therefore asked his father rather indirectly as to what Brahman would be like! Varuna once again instructed to visualise Brahman through considerable concentration further more!)

Maharshi‘s surmise about knowledge as the form of Brahman but Varuna persisted further concentration

III.v.1) Vijnaanam Brahmeti vyajaanaat, Vijnaanadyeva khalvimaani bhutaani jaayante, Vijnaanena jaataani jeevanti, Vijnaanam prayantyabhi samvishaantiti, tadvijnaaya punareva Varunum pitara mupaasasaara, adheehi Bhagavo Brahmeti, tam hovaacha, tapasaa Brahma vijijnaasasva taop Brahmeti sa tapotyapta, sa taptastatvaa/

(The Maharshi having performed extraordinary austerities and unsual ‗Tapas‘ then realised that strong base of Knowledge would, after all the deep introspection, be the ‗raison d‘tre‘ of Brahman; indeed Knowledge throws light on the cause and origin of life of all the Beings in Creation, having been born how they are sustained and preserved and finally how they are merged back into the knowledge itself! Knowledge is the very essence, import and significance of existence of all species in the Lord‘s creation from Brahma the Originator down to a piece of grass! Regretfully, the father of Bhrigu-notwithstanding the all out endeavors made by him successively-have yet to consummate to discover what Brahman could be; Varuna hence suggested that another milestone of endedavours be reached yet! And thus the Maharshi sought to put in all out efforts with maximum intensity so as to unify his heart and soul together as he proverbial last straw of determination, faith and total dedication!)

‗Anando Brahmeti‘: Bliss is Brahman; from bliss is originated Creation, sustained and merged!

III.vi.1) Anando Brahmeti vyajaanaat, Anandaad hyeva khalvimaani bhutaani jaayante, Anandena jaataani jeevanti, Ananden prayantyabhi samvishyantiti, saishaa Bhargavi Vaaruni vidyaa,Parame vyomamanpratitishthataa,sa ya evam veda pratitisyhthati:annavaannaado bhavat, mahaanbhavati prajayaa pashubhirbrahma varchasena, mahaan keertyaa/

(In the ultimate analysis, Brahman is Bliss; it is from bliss that the Universe is initiated from, preserved along and terminated into! This Ultimate Truth is realised after prolonged and intensified disclosure by Bhrigu as imparted by Varuna Deva in several stages and layers of revelations stating from ‗Annam Paramatma‘ to ‗Praano Brahmeti‘ to ‗Mano Brahmeti‘ to ‗Vijnaanam Brahmeti‘ to finally ‗Anando

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Brahmeti‘!He who realises thus is totally saturated with bliss as the unique possessor and enjoyer of the essence of food, the best of the quality of Life, of progeny, cattle, auspiciousness, fulfillment of life and acme of glory! A step by step revelation of Paramatma the Embodiment of Ecstacy is a process of evolution from existence of Life supported by Food or nourishment, activised by ‗Pancha Pranas‘, driven and reinforced by mental strength, strengthened and qualified by a strong base of knowledge an finally surfeited with an enormous mass of Ultimate Spiritual Ecstasy designated as Bliss! The analysis of Brahman is a balance of macrocosmic complex structure of Brahman/ Paramatma made of Pancha Bhutas or Five Elements, besides the Celestial Forms of Surya-Chandra Nakshatras, Indra, Prajapati and Brahman to the microcosmic mirror form of Antaraatma embodied by Nature with Panchendriyas, essence of food, praana, manas, vijnana, topped up by Mahadananda the Brahman!)

Be it a cosmic view or a microcosmic one, the very foundation is Food the origin-sustenance and merger!

III.vii.1) Annam na nindyaat tad vratam praano vaa aanam shariirimannaadam, Praane shariram pratish –thitam shareere praana pratishthitah/ Tadetamannamanne pratishthitam, sa ya yetadannamanne pratishthitam veda pratitishthati/ Annavaanannaado bhavati mahaanbhavati prajayaa pashubhir brahma varchasena mahaan keertyaa/

(Basically indeed Annam na nindyaat/ or since Food occupies the premium position, it is to be kept aloft on the most appropriate pedestal in the scheme of priorities. Be that as it may, Praana or the Vital Force is food essential to the body and as such both ‗anana‘ and ‗praana‘ are the essential ingredients of Life, both lodged into each another; hence praanah vai annam, the vital force is food indeed. Thus shariram annaadam,and praane shariram pratishthitam; thus human body or for that matter any body is the eater of food and a body is fixed on vital force. In other words, the body and praana are the foods of both and thus inter-linked. Every human being thus is an aspirant of begetting good children, cattle, prosperity, knowledge and far reaching name and fame. Thus the world is the perfect venue for good food and praana. So also it is the Place for clean enjoyment and fulfillment; in other words, the three concepts of enjoyment, the enjoyer and the Source of enjoyment are their merger point.; thus the most ideal spot of fusion of the three entities unifying into one another. That precisely what Bliss is all about!)

Food and water and Fire the origin for water pave the Path for Bliss or Brahman

III.viii.1) Annam na nindyat tad vratam, Praano vaa Annam shariramannaadam, praane sharira pratitishthitam, sharire praanah pratishththitah, tadetadannamanne pratishthitam, sa ya etadanna- manne pratishthitam veda pratitishthati, annavaananaado bhavati, Mahaanbhavati prajayaanpashubhir Brahmavarchasena, mahaan keertayaa/

(Food should not be disrespected any way but certainly water is the constituent of food and Fire is well established in water as is the common knowledge. Aapo vaaannam, jyotirannadam, apsu jyotih pratishthitam/ Thus human body is the natural recipient of food as well as water and as such is the final recipient of Fire. Therefore food is interlinked to water and fire too. Such ideal linkages of food,water and fire exist in the universe and facilitate abundance of good progeny, cattle, physical radiance and glory. Indeed, the most ideal place is thus provided on Earth as the most happening place where enjoyment, the enjoyer and the Source of enjoyment are in appropriate fusion to lead to what is abundant in the form of Bliss which Brahman is all about!)

Food, Earth and the latter‘s emerging point viz.Sky enable fusion possibe to lead to the path of Bliss

III.ix.1) Annam bahu kurvita tad vratam prithivi vaa annam, akaashonnaadah, prithivyaam aakaashah pratishthitah, Akaasho prithivi pratishthitaa, tadevadanne pratishthitam, sa ya etadannaanne

277 pratshthitam veda pratishthati, annavaamannado bhavati, mahaan bhavati prajayaa pashubhir brahmavarchasena, mahaan keertayaa/

( May food be plentiful on Earth: Prithivi vaa annam or Earth is food. Aakaashonnaadah or Sky too is plentiful of Food. Aakaashoprithivi pratishthita or Sky is supported by Earth. Thus one food is based on another. He who is aware of these realities of food, earth and sky are blessed indeed and has an overview of the Universe: ‗ Annamannaado bhavati, mahaan bhavati, prajayaa pashubhir brahmavarchasenamahaa keertayaa! May the Universe be plentiful of food with blessings of excellent progeny, cattle, radiance of purity and glory. As the prayer goes ‗Sarve janaa sukhino bhvantu‘ or may Almighty bestow happiness and fulfillment to one and all!Thus one becomes the enjoyer, the enjoyment in essenece and Brahman the very source of bliss himself!)

Meditation for human and divine achievements to help Society as also for Self fullfilment

III.x.1-2) Na kanchana vasatou pratyachaksheeta tadvratam tasmaadyaya kayaa cha vidhaayaa bahavannam praapnuyaat araadhyasmaa annamityaa chakshate, etadvai mukhatonnam raaddhaam madhyatosmaa annam raaddhyate// Ya evam Veda, kshema itivaachi,yogakshema iti praanaapaanayoh karmeti hastayoh gatiriti paadayoh vimuktiriti paayouh iti maausheeh athadevih triptiritivrishtau balamit vidyuti/

(As the person in constant meditation seeking unity with Brahman possesses distinct characteristics; his vow would not to deny shelter and food. Accordingly, he collects plenty of food by whatever means he might possess. As per the axim that as a person sows so he reaps, he inculcates the habit of offering charities of shelter and cooked food even in his young age with simplicity and respect to guests then accordingly he would indeed be rewarded profusely early in that very age; such offerings are reciprocated as he would be of middle age then again the rewards and courtesies would be similar; but scant respect gets secured reciprocally when he his offerings are made in his late age of life!So much in reference to the charities; now, in the context of meditation, what ever has already been consolidated is no doubt be improved upon; further acquisition of yoga needs to be intensified as long as breathing control by way of inhaling and exhaling is sustained as an on going exercise; Brahman is meditated as long as hands and feet, body movement and excretions are allowed and cognitions and perceptions are sustained. This is in the context of physical control. In the plane of divinity, meditations pertaining to Devas need to be intensified to various aspects of Brahman, be they to Varuna the Rain God to facilitate good crops and impact on foodgrains, to expand energy sources by lightnings, Solar Zones and so on by other Devas. Similarly the meditations are also addressed to Prithvi and Antariksha for intensely sourcing food, besides physical well being, material plentitude and mental balance.)

Worship to Brahman for material and spiritual fullfillment, attainment of Bliss by the Self

III.x.3-4) Yasha iti Pashu, Jyotiriti nakshatreshu, Prajapatih amritamaananda ityupasthe, sarvamityaa- kaashe, tatpratishthety upaaseeta pratishthavaan bhavati tammaha ityupaaseet mahaanbhavati tanmana ityupaaseeta maanavaan bhavati//Tannama iti upaaseeta nanmayam tesmai kaamaah tad brahmeti upaaseeta brahmavaan bhaati tadbrahmanah parimara ityupaaseeta paryenam mriyante dvishaantah sapatnaah pari yepriyaa bhraatruvyah sa yaschaayam purushe yascha saavaaditye sa ekah//

( Contemplation to Brahman is performed for cattle wealth since a man secures reputation as such; similarly worship to Brahman be done for the sparkle of Stars; for the joy of the organ of procreation, for everything in space; for immortality to become Brahman himself and so on. Constant meditation provides support from Brahman; the more intense is the introspection of what Brahman is yields further realisation and confidence; the depth of worship yields fulfilment of bend-down and control of desires. As Mundaka

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Upanishad (III.3) explains: ‗As one worships Him so he becomes‘ ; Naayamaatmaa pravachena lahyo na medhaaana bahunaa shrutena, Yamevaishavrinite tena labhastasyaisha aatmaa vivrunute tanum svaama/ All kinds of desires could be fulfilled, not only through knowledge, study or intellect but the Self is attainable by seeking and bydestroying ignorance that envelops the Reality. The Self as coupled with the highest abstinence strengthened by the spiritual disciplines of fortitude, and selflessness, becomes revealed. On the other hand, the great Six Enemies within viz. desire, anger, narrow mindedness, attachments, arrogance and jealousy- need to be suppressed. Indeed it is that person who is seen in Sun too. That indeed is the Truth: ‗Tat twam asi‘ or That is the Self! That is the Truth; Thou art thou!)

From Food to Praana to Material Wealth to Knowedge to Mind to Truth to Spiritual Awakening to Bliss!

III.x.5-6) Sa ya evam vit asmallokaat pretya, etamannamayam aatmaanam upasamkramya, etam praanamayam aatmaanaam upasamkramya, etam vijnaana mayam aatmaanam upasamkrammya, etam manomayam atmaanam upasamkramya, etam vijnaanamayamaatmaanam upasamkramya, etam ananda mayam atmaanam upa samkramya, imam lokaan kaamaanni kaamarupi anusancharan, etat saama gaayannaaste/ haa vu haa vu haa vu// Ahamannamahamannam, ahamannaadohamannaadoha mannaadah/ Aham shlokakrit; aham asmi prathamajaa ritasya, purvam devebhyo amritasya naabhaayi, yo maa dadaati, sa ideva maa, vaah, ahamannam annam adantam aadaami, aham vishvam bhuvana abhya bhavaam, suvarna jyoti, ya evam iti upanishat//

( The person of mental maturity and enlightenment after refraining from the mundane activities of the world realises that Life is essentially made of ‗Anna‘ or the food. Consumption of Food helps generate Praana the Life Force, envigorates mind and sharpens intelligence. This helps to create joy and eventually leads to bliss, the climax of spiritual fulfillment, and Self Awareness. As a True Yogi, he enjoys ‗Siddhis‘ like freedom of movement at will and roaming about over the worlds instantaneously besides total command of food which in turn is linked with vital force. This state of bliss involantarily prompts him to break him to Saama Singing viz. ‗haa vu haa vu haa vu‘! He extols Anna the Food as : Ahamannamaha mannamahamannadohamannaadohamannaadah/ or ecstatic song and further shouts aloud that he is the eater of that Anna, the unifier of food and eating, the unifier, the unifier of the unifiers; the first born Hiranyagarbha, the Virat of Devas, the navel of Immortality; the Hiranyagarbha, the Virat Swarupa and the Upanishad and the Brahman Himself! Thus initiating the analysis of food the Self evolves to generate the Praana, the play of Jnaanendriyas and Karmendriyas, the ever floating responses of mind, the impact of thoughts on the limbs and so on. These apart are the influences of Praanamaya, Atmamaya, Vijnaana - maya, and Anandamaya view points leading to the Finality of Bliss and Brahman!)]

[ Vishleshana vide Chhandogya Upanishads on Saama Veda

Meditation on Saama tends to yield highly encouraging fruits in the psyche and perspective of Life manifold and the person concerned becomes humbler by the passage of time

II.i.1) Om samastasya khalu saamna upaasanam saadhu, yat khalu saadhu tat Saameti aachakshate, yad asaadhu tad a-saameti/ ( Initiated by the glorious expression of Om, meditation of Saama Veda is excellent and even in parts the fruits are substantial. Meditation pertaining to the letter enhances further achievement. Upasana or meditation of Saama is graded as ‗Khalu‘ or outstanding, or Saadhu or excellent, or ‗Sama‘ or normal, but otherwise it is ‗A-saaman‘!) II.i.2) Tadutaapi aahuh Saamnainam upaagaad iti Saadhunainam upaagaad iti eva tad aahuh asaamnainam upaagaad iti asadhunainam upaagaaditi eva tad aahuh/ ( Once one approaches in a friendly manner and with reverence and earnestness, the response is doubly constructive and pro-active, but once Saama is approached otherwise or even in a casual manner, the response would be likewise! ) II.i.3) Athotaapi aahuhu Saama no bateti yat saadhu bhagvati saadhu bateti eva tad aahuh, asaama no bateti yad asaadhu bhavati asadhu bateti

279 eva tad aahuh/ ( Mostly those who approach Saama Veda in the correct perspective feel elated and highly fulfilled asserting that their great times have arrived; but to the contrary they could realise that the results were neutral or even negative!) II.i.4) Sa ya etad evam vidwaansaadhu Saameti upastebhyaasho ha yad enam Saadavo dharmaa aa cha gachheyur upa cha nameyuh/ ( Once the realisation takes place about the effectiveness of meditation of Saama, the person concerned acquires growing qualities of further goodness in word, thought, and deed and becomes increasingly humble and totally balanced in outlook)

Saama Veda is chanted in five divisions as himkaara, prastaava, udgita, pratihara and nidhana:

II.ii.1) Lokeshu pancha vidhah Saamopaaseeta: Prithvi kim kaarah, Agnih prastaavonantarikshah udgitaah, Adityah pratihaaro dyaur nidhanam iti Urthveshu/ (Saama Veda possesess five divisions and needs to be chanted in reference to five entities as worlds viz. Prithvi as Himkaara, Agni as Prastaava, Antariksha as Udgita, Surya as Pratihaara and finally Dyauh as nidhana or conclusion where all the Beings are finally deposited there. Now, these divisions are to be chanted in an ascending manner, as these Lokas are higher to each other!) II.ii.2) Athaavritteshu, dyaur him kaara, Adityah prastaavoh antariksham udgitah Agnih pratijhaarah, Pritvi nidhaanam/( In the descendant order, Saama is sung with Sky/Heaven as himkaara, Surya as prastaava, Antariksha or Space as Udgita, Agni as Pratihaara and Earth as nidhaana; this is so since mortals are deposited on Prithvi finally). II.ii.3) Kalpante haashmai lokaa urthvaah chaavrittaah cha ya et adevam vidwaam lokeshu pancha vidham saamopaaste/ ( As one who realises Saama Veda as the repository of Dharma and Nyaaya or Virtue and Justice, he renders the Saama for the fulfillment of his desires thoroughly, both ways as the meditation is of a wholesome affair in five ways and means)

Saama Veda to be sung in five fold phases in the rains

II.iii.1) Vrishtau pancha vidham Saamopaaseeta, purovaato himkaaro, megho jaayate sa prataavah, varshati sa udgithah, vidyotate stanayati sapratihaarah/ ( The five fold Saama Veda needs to be chanted in rains in the easterly wind as humkaara, in the form of cloud formation as prastaava, in the course if rains as Udgita and when thunders sound and lightinings are flashed as pratihara in scattered forms and finally as rains subside and earth gradually gets dried up then as nidhaana!) II.iii.2) Udgrahnaati tan nidhanam, Varshati haasmai varshayati ha ya etad evam Vidwaan vrishtau pancha vidhaam saamo - paaste/ ( As there is a situation of ‗Anaavrishti‘ or famine due to lack of long spells of rainlessness, then chanting of the five fold of Saama Veda in deep meditation would usher in rains in ample and optimal measure but without causing excesses)

Saama Veda to be chanted in the five fold phases in waters

II.iv.1) Sarvaapsun pancha vidham Saamopaaseeta, megho yat samplavate sa him kaaro yad varshati sa prataavo yaah praachyah syandaante sa udgitah, yah prateeyah sa pratihaarah, samudro nidhaanam/ (One needs to chant five fold of Saama in different forms of water: as clouds are collected and rain is about break in, then ‗himkaara‘ is rendered. As rain pours down then appopriately ‗prastaava‘ is chanted. When rain pours continously then prastaava is rendered; while rivers are full of water then ‗Udhgita‘ is recited and when rivers go in spate and flow westwar then ‗Pratihara‘ is sung and in the final stages of ‗nidhana‘ all the waters are deposited in the High Seas!) II.iv.2) Na haapsu praiti apsumaan bhavati ya etad evam vidwaan sarvaasva apsu pancha vidham samopaaste/ ( He who thus meditates the five phased Saama Veda yields prosperity and well being in the current and forthcoming lives but conquers mrityu even in deep waters of oceans!)

Worship and constant rendering of Saama Veda in its entirety overcomes the extremities of the Six ‗Rithus‘ or Seasons

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II.v.1) Ritishu pancha vidhamam Saamopasheeta Vasanto heem kaaro, Greeshmah prastaavah,Varshaa Ugditaah, Sharat pratihaarah, Hemanto nidhaanam/ ( An intelligent and sincere person who distinguishes the Seasons of a Year viz. Vasanta or Spring during Chaitra-Vaishakha; Greeshma or Summer during Jyeshtha-Ashaadha; Varsha or Monsoon during - Bhadrapada; Sharad or Autumn during Ashwin-Kartika; and Hemanta in pre-winter during Margaseersha-Pushya practises the five fold Saaman; he renders Himkaara in Spring, Prastaava in Summer, Udgita in the Season of Rains, Pratihara in autumn and finally Nidhaana in Winter when all the Beings require protection of wind in various places for shelter) II.v.2) Kalpante haasmaa ritava ritumaan bhavati ya etad evam Vidwaan ritushu pancha-vidham Saamopaaste/ (Those who are adepts of the ‗pancha vidhaana Saama‘ and practise it sincerely are blessed by the positive benefits of all the Seasons and enjoy their fruits fully)

As human beings top the ‗Pashu Vamsha‘, they owe allegiance and commitment to animals and hence the vidwaans of the five fold Saama Veda chant it with sincerity do procect them and they too reciprocate

II.vi.1) Pashushu pancha vidham Saamopaseeta, ajaa himkaarovayah prastaavah, gaava udgitoshwah pratihaarah, purusho nidhaanam/ ( Manushyas are considered as the best of species in the Creation of the Almighty and the Learned among them fully conversant of the five ways of SaamaVeda ought to resort to active chanting; the ‗heem kaara‘ be invoked in favour of the race of goats, ‗prastaava‘ for sheep, udgita for cows pratihaara for horses and ‗nidhana‘ for ‗maanava kalyaan‘ or the welfare of mankind as a totality) II.vi.2) Bhavanti haasya pashavah pashumaan bhavati ya etad evam vidwaan pashushu pancha- vidham Saamopaaste/(Indeed animals enrich human beings by comparison and vice versa and thus the redemption of debt by the humans to the species of animals is loud and clear. Hence at least those humans who are of the distinguished minority ought to chant the five methods of Saama Veda; this is best performed by the human beings, in favour of the animals and finally for the sake of human beings themselves!)

Cordination of Fivefold Saama Veda and Praana-Vaak-Chakshu- Shrotra- Manas

II.vii.1) Praaneshu pancha vidham paro vareeyah Saamoptaaseeta, praano himkaaro, Vaak prastaavah, Chakshur Ugdeetah, Shrotram pratihaarah, mamo nidhaanam paro parovareeyaamsi vaa etani/ (The five folded Saama Veda is far higher than the ‗Panchendriyas‘ of human body. For example, ‗Himkaara‘ the opening of Saama Veda is no way superior to ‗naasika‘ or the nose, the organ of smell; Prastaava is indeed reckoned as far inferior to ‗Vaak‘or the organ of speech; Udgita is any day and time far beyond the status of ‗chakshu‘ or the organ of Vision; ‗ pratihara‘ being the penultimate step of Saama Veda song cannot be higher in significance than ‗shrotra‘ or hearing capability; and finally, ‗nidhana‘ viewed from the view point of mind is far superior in the total scenario of Saama verses Body Organs!) II.vii.3) Praano vareeyo haasya bhavati parovareeyaso ha lokaan jayati ya etad evam vidwaan praanesu pancha vidham paro vareeyah samopsata, iti tu pancha vidhasya/ (Those practioners of the ‗Pancha Vidha‘ Saama Veda who are aware of the supremacy and dominance of the Veda versus the mortal organs of vision, breathing, speech, hearing and mind do indeed fulfill their life expectations far higher than what maximum that the welfare of body organs and senses could bestow!)

Now, the Seven folded Saama Veda Chanting of ‗Vaak‘ or Speech bestowing Life‘s fulfillment

II.viii.1) Atha sapta vidhasya, Vaachi sapta vidham Saamopaseeta, yat kim cha Vaacho hum iti sac himkaaro, yat preti sa prastaavah, yadeti sa aadih/ (The seven folded chanting of Saama Veda in the form of ‗Vaak‘ or the nuance or tone of Vaak / Speech is detailed: whatever is ‗hum‘ in the Speech is ‗humkaara‘ of the Saama Song; ‗indeed the concept of humkaara‘ is that of ‗Prithvi‘- which refers to Sapta Dwipas of Jambu, Plaksha, Salmaali, Kusha, Krouncha, Shaka and Pushkala and Sapta Samudras of Lavana, Ikshurasa, Sura, Ghrita, Dahi, Ksheera, and Suswaada. Further, that of ‗Prastaava‘ includes

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Speech, ‘pra’ meaning speech. Hence the expression of Seven Folded Saama Veda. The total meaning of ‗Saptavidham Saama‘ chant includes ‗Speech or Humkaara, Prastava, aadi, Udgita, pratihara, upadrava, and nidhana‘!) II.viii.2) Yad uditi sa udgeethah, yat prateeti sa pratihaarah, yad upeti sa upadraavah, yanneeti tan nidhanam/ ( That which sounds as ‗Ut‘ is stated to be Udgitha. That which sounds as ‗prati‘ is pratihaara. Which ever sounds as ‗upa‘ is upadrava and that which sounds as ‗ni‘ is nidhana) II.viii.3) Dugdhesmai Vaak doham yo vaacho dohonnavaan annaado bhavati, sa etad evam vidwaan vaachi sapta vidham Saamopaaste/ (Thus a Vidwaan who is aware of the import of the Sevenfold Saama Veda as Vaak or Speech, should indeed secure the boon of plentiful milk and food, being the most significant pre requisites of contentment of life!)

The Seven folded Saama Veda as imposed on Surya and his course of a day

II.ix.1) Atha khalvamum aadityam sapta vidham saamopaaseeta,sarvadaa samastena Saama, maam prati maam pratiti sarvena samastena Saama/ ( Hereafter now, the Seven folded Saama is required to be meditated by superimposing part by part of it over Aditya or Surya Deva. Indeed Surya is identified with Saama for the same reason of being identified with Udgita; as explained earlier in I.v.1: ‗Atha khalu ya udgitah sa pranavo ya pranavah sa udgitha ityasou vaa Aditya udgeetha esha pranava omiti hyesha swaranniti‘ or Udgita is Om and vice versa; udgita is beyond Surya and continnually sounds like Surya!) II. ix.2) Tasmin imaani sarvaani bhutaani anvaayattaaniti vidyaat tasya yat purodayaat sa him-kaarah tadasya pashaavon vaayatthaah tasmaat te him kurvanti kimkaara bhajino hyetasya Saamnah/ (It is clear indeed that all the Beings in Creation are connected with Surya and the form of Surya before his rise is ‗himkara‘. All the beings are not only connected to, but dependent on, Surya and are used to worship his form for their daily fulfillment; indeed Himkaara in Saama before his rise; animals utter that sound and hence the appropriateness at that time) II.ix.3) Atha yat prathamodite sa prastaavah tadasya manushyaa anvaayattaah, tasmaat te prastuti kaamaah prashamsaa kaamah prastaavabhaajino hyetasya Saamnah/ (Once ‗Suryodaya‘ takes place, human beings are associated with the Sun‘s phase of Prastaava of Saama and at that time invariably tend to greet the Sun God for securing his blessings to make their day successful by way of luck and name) II.ix.4) Atha yat sangava velaayaamsa aadih, tad asya vayaamsi anvaayattaani, tasmaattaani antarikshe naarambanaani aadaayaatmaanam paripatanti aadibhaajeeni hyetasy Saamnaah/ ( When the phase of Surya spreading his rays rapidly called Aadi sets in, birds fly high freely on the sky as though they intend to worship ‗Aadi‘ or Surya as corresponding to the Division ‗Aadi‘ ofSaama Veda!) II.ix.5) Athayat samprati madhyan dine sa Udgitah, tadasya Devaa anvaaya- ttaah, tasmaatte satthaamaah prajaapatyaanaam Udgitha bhaajino hyetasya Saamnah/ ( As the mid-day or noon time arrives and Surya is right on one‘s head on the Sky, it is the time for various Devas- the progeny of Prajapati, to engage themselves in the worship of Udgita of Saama Veda since that is the zenith of Surya‘s splendour on the firmament! ) II.ix.6) Atha yad urthwam madhyan- dinaat praag aparaahnaat sa pratihaarah, tadasya garbhaa anvaayattaah, tasmaatte pratihrataa naavapadyante pratihaara bhaajino hyetasya Saamnah/ (Then Surya moves on to post-immediate noon phase before the afternoon, when foetuses of various Beings are alerted and held aloft and high in the wombs when Vidwans chant Pratihaara of Saama Veda) II.ix.7) Atha yad urthwam aparaahnaat praag astamayaat, sa upadravah, tad asiyaranyaa anvaayattaah, tasmaat te purusham drushtwaa kakshaam shvabhram iti upadravanti upadravaa bhaajino hyetasya Saamnah/ (During the post after noon phase in the course of Surya‘s day before the Sun Set, animals tend to be on their return from grazing in the fields and the worshippers of Saama resort to Upadrava of Saama Veda)II. ix.8) Atha yat prathamaastamite tannidhanam, tadasya pitaronvaayattaah, tasmaat taan nidadhaati nidhaana bhaajino hyetasya Saamnah, evam khalvamumaadityam sapta vidham saamopaaste/Iti navamo khandah/(When the Sun God commences his setting in, the Pitru Devas are associated with the phase, and as though the Shraaddha ceremonies are being laid on the Darbhas or Kusha grass symbolising the offer to the past generations of Pitru Devatas viz the deceased father and forefathers; this indeed is the time when the chanting of nidhana the seventh phase of Saama Veda is recited. This is how, himkaara, prastava, aadi, udgita, pratihara, upadrava and nidhana are the seven folded Saama Veda swaras are chanted daily!)

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Spiritual significance of the syllable numericals of Saama Chantings

II. x.1) Atha khalvaatma sammitam atimrityu sapta vidham Saamopaaseeta; himkaara iti tryaksharam prastaava iti tryaksharam tat samam/ ( Thereafter, meditation on the seven folded Saama as Surya is the Supreme Self itself or the status of ‗atimrityu‘ viz. the cause of beyondness or transcendence of death! The words of ‗himkaara‘ or ‗prastaava‘- both three letter words as pronounced in -possess the same intent; one denoting death and another beyond death) II.x.2) Aadiriti dyaksharam pratihaar iti chaturaksharam tata ihaikam tatsamam/ ( The two words viz. ‗aadi‘ and ‗pratihaara‘ are of two and four letter words respectively denoting number evenness that is ‗samatwa‘ and hence claim equality)II.x.3) Udgitha iti aksharamupadrava iti chaturaksharam tribhistriribhih Saamam bhavati aksharam atishish - yate tryaksharam tatsamam/ (Now, the name of Udgita has three letters where as the name of Upadrava has four letters; since there is an extra leter, yet the common minimum is of three letters and as such of equality being claimed) II.x.4) Nidhanamiti tryaksharam tatsamameva bhavati taani ha vaa etaani dwa- vimshatiraksharaani/ (The name nidhaana is possessive of three letters thus the totality being twenty two viz. 6+6+7+3) II. x.5) Eka vimshati aadityam aapnoti; eka vimsho vaa itosaavaadityo, dwaa vimshena param aadityaajjaayati, tan naakam tad vishokam! (This is how a person could reach Surya Deva by the count of twenty one letters of chanting of Saama Veda; and by the twenty second one of the chant, can reach beyond by conquering higher positions of Surya, which is indeed called the state of bliss that is securely free from sorrow) II.x.6) Aapnoti haadityaasya jayam, paro haasyaaditya jayaajjayo bhavati, ya etad evam Vidwaan aatma sammitamb ati-mrityu sapta vidham saamopaaste, saamopaaste! ( In sum, one becomes victorious over Death, by meditating on the seven phased Saama Veda as identified with the Antaratma of the Self Consciousness and cross the barriers of death and be victorious beyond Surya too; such a victory leads to Bliss and Lasting Deliverance)

Synthesis of mind, praana and Gayatra Saama leads to fulfillment of life, longevity and progeny

II.xi.1) Mano himkaaro vaak prastaavah, chakshur udgitah, shrotram pratihaarah, praano nidhanam etat Gayatram praneshu protam/ (Meditation of Gayatra Saama with Gayatri Mantra followed by Saama chanting as relevant to the body organ and the respective Saama Chant would most successfully yield achievement of happiness, long life and excellent offspring! One‘s mind as hinkara, speech as prastava, vision as Udgita, hearing as pratihara, and praana the Vital Force as Nidhana, Gayatri is totally established in one‘s Self for excellent results) II.xi.2) Sa ya evam etad Gayatram praneshu protam veda praani bhavati, sarvam aayureti, jyog jeevati, mahaan prajaya pashubhir bhavati, mahaan keertyaa mahaamanaah syat, tad vratam/ (Any body who could practise Gayatri Saama thus set to praana fully would enjoy long life of atleast hundred years without shortcomings of body parts and senses, be blessed with prosperity, fame and excellent progeny and shine as a ‗Maha Manaha‘ or as an Illustrious Man of Achievements!)

Rathantara Saama Homa Practice leads to prosperity and fame

II.xii.1) Abhimanthati sa him karaah, dhumo jaayate sa Prastaavah, jwalati udgitongaaraa bhavanti sa pratihaarah, upashaamyati tan nidhanam; samshaamyati tan nidhanam; etad rathantaram agnau protam/ ( Rathantara Saama Veda established to Agni Deva possesses its unique place of chanting while ‗abhimantaagni‘or the Fire produced by rubbing wooden pieces has its own settings of the Veda. Its ‗hinkaara‘ denotes its initial state; ‗prastaava‘ its smoke; ‗udgita‘ its bright flames; ‗pratihara‘ its burning charcoal and ‗nidhana‘ its closure.) II.xii.2) Sa ya evam etad rathantaramagnau protam veda, Brahmavarchasi annaado bhavati, sarvam aayureti, jyog jeevati, mahaan prajayaa pashubhir bhavati, mahaan keertyaa; na pratyaayan agnin aacchaamen na nishteevet, tad vratam/(A person conversant with Rathantara Saama Veda as dedicated to Agni is indeed a shining example of Veda Vidya, Brahma Varchas or the Radiance of Tempered Celibacy, contented stomach, excellent health, longevity and

283 acquision of ‗Putra Pashu Yasho Sampada‘. The only caution in his life of fulfillment would be never to spit, cough and sneeze into the the Sacred Fire; that is keep the body, mind and Soul clean!)

Due recognition of the female in Society, despite emphasis on abstinence

II.xiii.1) Upamantrayate sa heem kaarah, jnaapayate sa pratastaavah, striyaasaha shete sa udgithah, prati streem saha shete sa pratihaaraha, kaalam gacchati tan nidhaanam, paraam gacchati tan nidhaanam: etad Vaama Devyam mithune protam/ (Vama Deva chant of abstinence is not negation and derecognition of physical desires. Heem kaara is to summon a woman, prastava is to make a proposal, udgitha is when she surrenders, pratihara is to give finishing touch and nidhana is to wind up. This is the purport of the Vaama Deva Chant of Saama Veda) II.xiii.2) Sa ya evam etad Vaamadevyaam miyhune protam,Veda mithune bhavati, mithunaan mithunaat Prajayate, sarvam aayur eti, jog jeevati, mahaan prajayaa pashubhir bhavati mahaan keerthyaa, na kaanchana pariharet tad vratam/ (He who knows the Vamadevya Saama Chant is fully aware of the significance of procreation of Beings as it would lead to progeny, social status and fulfillment; indeed the emphasis of the Vama Deva Chant of Saama would be to underline the role of women as a Rule.

Brihat Saama Veda Chant linked to and emerging from Surya

II.xiv.1) Udyan himkaarah, uditah prastaavah, madhyan dina udgithoparaahnah, pratihaarostam yan nidhanam; etad brihadaaditye protam/ ( The magnificence of Brihat Saama is denoted by the rising Surya Deva as himkara, as prastava by His rise, as Udgita by his noon day exuberance, as pratihara by Surya‘s afternoon glory, and nidhana by the Sunset; this is how Surya Deva‘s glory is reflected in Brihat Saama Veda) II.xiv.2) Sa ya evam etad Brihad Aditye protam veda, tejasvee annaadobhavati, sarvam aayureti, jyog jeevati, mahaan prajayaa pashubhir bhavati mahaan keertyaa: tapantam na nindet, tad vratam/ ( He who is aware of the grandeur of Brihat Saama as firmly instituted on Surya Deva is indeed a sparkler of life with fame and prosperity, contentment and comprehensiveness; his progeny is ideal, animal wealth is plentiful and quality of virtue and justice is abounding. Here however is a word of caution that he should never ever despise the excessive blaze and heat of the violent flames of Fire but obey them and endure always!)

Vairupa chant firmly linked with Parjanya bestows all round success, joy and fame to the Chanter

II.xv.1) Abhraani samplavante sa himkaarah, megho jaayate sa prastaavah, varshati sa Udgitah, vidyo- tate stanayati sa pratihaarah, udgrahnati tan nidhanam, etad vairupam parjanye protam/ (The Vairupa or Saama Chant is firmly situated in the ‗Meghas‘ or Clouds. As the clouds are collected, the Vairupa creates ‗himkaara‘; then thin wafer like strands of clouds called ‗cirrus‘ are formed in the atmosphere initiating as ‗prastaava‘. When the rains are materialised, then the Vairupa sounds like ‗Udgitha‘. The ‗Pratihara‘ accompanies the flashes of lightnings and roars of thunders. As the rains stop, that looks like ‗nidhana‘.) II.xv.2) Sa ya evam etad Vairupa parjanye protam veda, Virupaamscha Surupaamcha pashun avarundhe, sarvam aayur eti, jyog jeevati, mahaan prajayaa pashubhir bhavati, mahaan keertyaa, varshaantam na nindet tad vratam/ ( The Vairupya Vidwaan is convinced that the Saama is fully aligned to Clouds and lives happy and bright; indeed he gains growing prosperity, progeny, name and fame by the practice of Saama as fully set in ‗Parjanya‘. The Vidwan however decides that never ever he should speak ill of the continuous downpour!)

Viraja Saama chants as unified wih the qualities of Seasons provide immense fulfillment to each and every Being

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II.xvi.1) Vasantohim kaarah, greeshah prastaavah, Varsha udgitah,Sharat pratihaarah, hemanto nidhanam, etat vairajam ritushu protam/( Recalling the glory of Saama Veda chant through the Ritus or Seasons bestowing extreme happiness to the Chanter vide the earlier reference at (II.v.1), the Vairaaja Saama Chant woven into the Ritus is classified as Vasanta Ritu aligned to Humkaara, Greeshma as Prastaava, Varsha Ritu as Udgia, Sharat as Pratihara, and Hemanta as Nidhana.) II.xvi.2) Sa ya evam etad Vairaajam ritishu protam veda, viraajati prajayaa pashubhir Brahma varchasena, sarvam aayur eti, jyog jeevati, mahaan prajayaa pashubhir bhavati mahaan keertya; ritum na nindet, tad vratam/ ( The Learned One who is aware of the brilliance of Vairaja Saama as firmly anchored to various Seasons, lives the elegance, longevity, putra-pashu-vastu-kanaka-vaahanas and most importatly the erudition of the Veda. A caution note is sounded however that the ups and downs of ritus be never criticised as they bestow so much of joy as to outweigh negligible negatives!)

Shakvari chant of Saama Veda eulogises the multi-splendoured Worlds

II.xvii.1) Prithvi him-kaaro Antariksham prastaavah, Dyaur udgitah, Dishaah pratihaarah, Samudro nidhaanam, etaah Shakvaryo Lokeshu protah/ (Shakvari Saaman hymns are dedicated to the Worlds; these extol and pay tributes to Earth as the syllable of humkaara; the Antariksha or the Intermediate Space called Atmosphere as prastaava; Sky as Udgita; Ashta Dishas or the Eight Directions as pratihara and the oceans as the nidhana!) II.xvii.2) Sa ya evam etaah Shakvaryo lokeshu protaa veda, lokee bhavati, sarvam aayur eti, jyog jivati, mahaan prajayaa pashubhir bhavati mahaan keertyaa;lokaan na nindet, tad vratam/ (A person with the knowledge and constant practice of Shakvari Sama Veda Chant which is essentially embedded into the magnitude and immense nature of the Worlds would enjoy a full span of comfortable life, and all round accomplishment of life. The only prudencial warning to the Chanter is that he should not criticise nor ignore the over all magnificence of the Worlds!)

Revati Chant of Saama Veda attuned to, possessed of and blessed by animals

II.xviii.1) Ajaa himkaaro vaayah prastaavah, gavaa udgitoashvaah pratihaarah, purusho nidhanam, etaa revaatyah pashushu protah/ ( Chanting the hymns of Revati Saama has its own boons of life pursuant to the praises of animals, especially when goats are revered as himkara, sheep as a prastaava, cows as udgita, horses as pratihara and human beintgs too considered as Pradhana Pashus or the Premier Animals.) II.xviii.2) Sa ya evam eta revatyaah pashushu protaa veda, pashum,aan bhavati, sarvam aayureti, jyog jeevati, mahaan prajayaa pashubhir bhavati mahaan keertyaa; pashun na nindet, tad vratam/ (A person who knows to recite Revati Saama with faith and devotion to animals shall indeed secure a full span of life, lives with contentment with good progeny and animals and of fame. Yet, the concerned human beings should never underestimate the power and service as imparted to humanity by them!)

‗Yagjnyayagjniya‘ chant of Sama Veda yields all round well being of body parts

II.xix.1) Loma him kaarah, twak prastaavah, maamsam udgitah asthi pratihaarah, majjaa nidhaanam, etad Yagjnyaajniyam angeshu protam/ (Of the parts of human physique, body hair is comparabe to ‗him- kaara‘ of Saama Veda, skin is akin to Prastaava, flesh is like udgita, bones like pratihara and bone marrow is like nidhana; these constituents of a human body are firmly set to the contents of the ‗Yagjnyayagjniya‘ component of Saama Veda) II.xix.2) Sa ya evam etad yagjnyayagjniyam angeshu protam vedaangi bhavati, naangena vihurchati, sarvam aayur eti, jyog jeevati mahaan prajayaa pashubhir bhavati mahaan keertya, samvatsaram majjno naashniyaat, idam vratam,majjaano naashneeyaat iti vaa/ ( A scholar of ‗Yagjnyayaagniya Saama‘who is fully set to the various body parts of a human being and is on constant chant of Yaagjnyayaagjnia Sama would enjoy total welfare of body, full life span, good name and what best is offered of his/her long life with happiness and contentment. Yet, he should refrain from eating meats for best results of the aforementioned blessings!)

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Raajana Chant of Saama well set to major Divinities of Agni, Vayu, Surya, Nakshatra and Chandra

II.xx.1) Agnir himkarah, Vaayu prastavah, Aditya Udgitah, nakshatraani pratihaarah, Chandramaa nidhanam: etad Raajanam Devataasu protam/ (The syllable of Agni is himkara, Vaayu is prastaava Aditya Udgita, Nakshatras are the pratihara and Chandra is Nidhana; thus all the majorDeities are positioned to the essential parts of Saama Veda as in reference to Raajana Chant.) II.xx.2) Sa ya evam etad Raajanam Devataasu protam vedaataasaam eva devataanaam salokataam saarsthitaam saayujyam gacchati, sarvam aayur eti, jyog jeevati, mahaan prajayaa pashubhir bhavati mahaan keertyaa; braahmanaan na nindet, tad vratam/( Rajana Chant is essentially directed to Divinities of significance and as such yields to the chanters all the best of whatever is in their respective spheres of capabilities; indeed each of the Deities worshipped in the Raajana Chant, either individually or collectively, has the ability to bestow the best of fulfillment to them, especially long life, well being, good progeny and eminence! However, in their excitement, none indeed especially the Reciters of SaamaVeda should belittle, much less condemn Brahmanas, the Seats of ‗Nishtha‘ or self-discipline and ‗ yama‘ / ‗niyama‘ or internal and exteral purification in general!) )

Excellence of Saama Veda as applicable to Mortals and far more so to Devas; Sama Vidwans are fully aware of the five stages of existence viz. himkaara, prastava, udgita, pratihara and nidhana!

II.xxi.1) Trayi vidyaa him kaarah, traya ime lokaah sa prastaavognir vaayur aadityah sa udgithah, nakshatraani Vaayaamsi Marichayah sa pratihaarah sarpaa gandharvaah pitara tan nidhanam, etat Saamna sarvaasmin protam/ ( The detailed knowledge about all the Three Vedas is concentrated in the single syllable of ‗himkaara‘. The three Worlds viz. Bhur, Bhuvah and Swaha are prastaava. Agni, Vayu and Surya are the ‗Udgitha‘. Nakshatras, Vaayaamsi or birds and Marichis or the Rays of Luster are pratihaara. Now, Serpents,Gandharvas and Pitru Devas or Manes are referred to as Nidhana . Thus Saama is fully established in every thing) II. xxi.2) Sa ya evam etat Saama sarvasmin protam veda, sarvam ha bhavati/ ( Indeed he who realises the above from the Saama Veda is well qualified to become everything) II.xxi.3) Tadesha shlokah: yaani panchadhaa treeni treeni, tebhyo na jyaayah param anyad asti/ ( There is a verse in this context: There is nothing else more significant than realising five groups of three each of the Vedas, viz, himkara, prastava, udgita, pratihaara and nidhana!) II.xxi.4) Yas tad veda sa veda sarvam sarvaa disho balim asmai haranti, sarvam asmeeti upaaseeta, tad vratam, tad vratam/ (Indeed, he who knows Saama Veda knows everything; there would be offerings from all the directions to such Sama Vidwans as they are the Self sufficient of knowedge and of Reality!)

Pronounciation of Saama Chanting should be appropriate like to Agni it be highsounding, Soma be clear and melodious, elastic to Vayu, Indra as soft but pitched up and to Prajapati as distinct and unique; likewise vowels be strong and resonant, aspirants as open and slurless but consonants as slow and careful!

II.xxii.1) Vinardi Saamno vrune pashavyam iti agner udgithoniruktah Prajapateh, niruktah Somasya, mrudu shlakshanam Vaayoh, shlakshanam balavad Indrasya, krouncham Brihaspateh, apadhwaantam Varunasya: taan Sarvaan evopasevita, Vaarunam twa eva varjayet/ ( Now the Chanter of Saama Veda proclaims that he would start singing the Veda in varying tunes and sounds: he would first chant the Veda at a high pitch and tune which should appeal to animals; then as Udgita having Agni as its presiding deity; then Saama as of ‗anirukta‘ or a unique and indescribable tune with Prajapati as its presiding Deity; then the ‗Somasya Udgita‘ with Chandra as the presiding Deity in ‗nirukta‘ as in clear tone melody; then the ‗mridu‘ or the ‗skakshanam‘ or in soft tone to Vayu Deva as the Diety concerned; then to Indra Deva as the presiding Deity in a ‗slakshanam balvad‘ or of soft yet efforted pitch of voiceand then to Brihaspati the Deva Guru as the presiding deity in the tone of a krouncha bird. But, normally the chanting in favour of Varuna Deva as the presiding deity is avioded as in the tune of a cracked up sound of a gong/bell!) II.xxii.2) Amritatwam Devebhya aagaayaanity agaayet swadhaam pitrubhya aashaam manushyebhyas -

286 chah trinodakam pashubhyah swargam lokam yajamaanaayannam atmanaa agaayaaneeti etani manasaa dhyaanan apramattah stuvita/ ( The Saama Chanter then decided to sing for the immortality of Devas; then he sang in favour of Pitru Devas in ‗Swadha‘, later for the betterment of humanity, then he sang in ‗trinodakam‘or as of grass and water in favour of animals. Later, the Chanter decided to sing for ‗Swarga Loka‘ and finally the ‗Yajamaani‘ or the Kartha of the Sacrifice and most importantly for plentiful food for himself! As these chants, the Singer of the Saama Veda would sing in his own mind addressed to specific targets in view, yet, the pronunciation must be perfect distinguishing vowels, aspirates and consonants properly !) II.xxii.3) Sarve swaraa Indreasyaatmaanah sarva ushmaanah Prajaapater aatmaanah sarve sprasha mrityor aatmanah, tam yadi swareshu upaalabhyetendram sharanam praapannobhuvam sa twaa prati vakshyateeti enam bruyaat/ ( In the Saama Veda chant, all the ‗swaras‘ or vowels are stated to be the limbs of Indra Deva, the aspirates like ‗sa, sha, ha‘ etc are the limbs of Prajapati while the consonants are the limbs of death and destruction. In case any one finds fault with the pronounciation of vowels, then the chanter need not get hurt but merely say that Indra would reply to the alleged mistakes but need not be rattled at once!) II.xxii.4) Atha yadi evam ushma soopaalabheta, Prajapatim sharanam prapannobhoovam, sa twaa prati pekshyateeti enam bhuyaat, atha yadyenam sparsheshuupaalabheta: mrityum sharanam, prapannobhuvam sa twaa prati dhakshhyateeti enam bruyaat/ ( If one objects of pronouncing of aspirants, then the Chanter might take refuge fromm Prajapati who would take suitable action and in the event of mistakes of consonants, then the reply would be that mrityu would take action required!) II.xxii.5) Sarve swaraa ghoshavanto balavanto vaktavya Indre balam dadaaniti, sarve ushmanograstaa anirastaa vivartaa vaktavyaah Prajaapater aatmaanam paridadaa - neeti, sarva sparshaa leshenaanabhinihitaa vaktavya mrityor aatmaanam pariharaaneeti/ Indeed all the vovels must be pronounced with force and reverberation affirming that the offering was to Indra himself; the aspirants need to be an open mouthed clarity as the offering was Prajapati; while consonants be uttered slowly without mixing them up so as to say that mriytu be spared for indiscretions if any!) ]

Om/ Purnamadah Purnamidam Purnaatpurnamudachyate, Purnasya Purnamaadaaya Purnameva - avashishyate/

( That Para Brahma or the Supreme Chief is full and total; this ‗Antaraatma‘ the Individual Self- Conciousness is also full and total.

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