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Tag: Brahman

  • Secret Of Shiva Aksharas Dakshinamurthy Upanishad

    There are two kinds of Gurus.

     

    These are embodied in the two Murthis.

     

    One is Lord Krishna who explains everything logically by lengthy discussions.

     

    The other One is quiet, conveys the message by Silence,

     

    Krishna declares in the Bhagavad Gita,

     

    “of Languages I am Silence’

     

    The Brahman is the embodiment of silence and tranquility.

     

    The cessation of the modification of Chitta, is Yoga.

     

    Yoga Dakshinamurthy.jpg
    Yoga Dakshinamurthy. Image Credit.http://hindupad.com/yoga-dakshinamurthi/yoga-dakshinamurthy/

     

    The turbulence of the mind when stilled is Yoga.

     

    There is a Upanishad, Dakshinamurthy Upanishad, which reveals the Truth about Dakshinamurthy Mantra.

     

    Dakshinamurthy Upanishad.

     

     

    yanmaunavyaakhyayaa maunipaTala.n kshaNamaatrataH .
mahaamaunapada.n yaati sa hi me paramaa gatiH ..
AUM saha naavavatu . saha nau bhunaktu . saha viirya.n karavaavahai .
tejasvinaavadhiitamastu maa vidvishhaavahai ..
AUM shaantiH shaantiH shaantiH ..
AUM brahmaavarte mahaabhaaNDiiravaTamuule mahaasatraaya sametaa
maharshhayaH shaunakaadayaste ha samitpaaNayastattvajij~naasavo
maarkaNDeya.n chira~jiivinamupasametya paprachchhuH kena tva.n 
chira.n jiivasi kena vaanandamanubhavasiiti . paramarahasyashiva\-
tattvaj~naaneneti sa hovaacha . ki.n tatparamarahasyashivatattvaj~naanam.h .
tatra ko devaH . ke mantraaH . ko japaH . kaa mudraa . kaa nishhThaa . 
ki.n tajj~naanasaadhanam.h . kaH parikaraH . ko baliH . kaH kaalaH . 
ki.n tatsthaanamiti . sa hovaacha . yena dakshiNaamukhaH shivo.aparokshiikR^ito
bhavati tatparamarahasyashivatattvaj~naanam.h . yaH sarvoparame kaale 
sarvaanaatmanyupasa.nhR^itya svaatmaanandasukhe modate prakaashate
vaa sa devaH . atraite mantrarahasyashlokaa bhavanti . medhaa
dakshiNaamuurtimantrasya brahmaa R^ishhiH . gaayatrii chhandaH . 
devataa dakshiNaasyaH . mantreNaa~NganyaasaH . AUM aadau nama uchchaarya
tato bhagavate padam.h . dakshiNeti padaM pashchaanmuurtaye padamuddharet.h .. 1.. 

asmachchhabda.n chaturthyantaM medhaaM praj~naaM pada.n vadet.h . 
samuchchaarya tato vaayubiija.n chchha.n cha tataH paThet.h .
agnijaayaa.n tatastveshha chaturvi.nshaaksharo manuH .. 2..

dhyaanam.h .. 
sphaTikarajatavarNaM mauktikiimakshamaalaa\-
     mamR^itakalashavidyaa.n j~naanamudraa.n karaagre .
dadhatamuragakakshya.n chandrachuuDa.n trinetraM
     vidhR^itavividhabhuushha.n dakshiNaamuurtimiiDe .. 3..

mantreNa nyaasaH .
aadau vedaadimuchchaarya svaraadya.n savisargakam.h .
pa~nchaarNa.n tata uddhR^itya antara.n savisargakam.h .
ante samuddharettaaraM manureshha navaaksharaH .. 4..

mudraaM bhadraarthadaatrii.n sa parashuhariNaM baahubhirbaahumekaM
    jaanvaasakta.n dadhaano bhujagabilasamaabaddhakakshyo vaTaadhaH .
aasiinashchandrakhaNDapratighaTitajaTaakshiiragaurastrinetro
    dadyaadaadyaH shukaadyairmunibhirabhivR^ito bhaavashuddhiM bhavo naH .. 5..

mantreNa nyaasaH brahmarshhinyaasaH \-
taaraM bruu.nnama uchchaarya maayaa.n vaagbhavameva cha .
dakshiNaapadamuchchaarya tataH syaanmuurtaye padam.h .. 6..

j~naana.n dehi padaM pashchaadvahnijaayaa.n tato nyaset.h .
manurashhTaadashaarNo.aya.n sarvamantreshhu gopitaH .. 7..

bhasmavyaapaaNDura~NgaH shashishakaladharo j~naanamR^idraakshamaalaa\-
     viiNaapustairviraajatkarakamaladharo yogapaTTaabhiraamaH .
vyaakhyaapiiThe nishhaNNo munivaranikaraiH sevyamaanaH prasannaH 
     savyaalaH kR^ittivaasaaH satatamavatu no dakshiNaamuurtiriishaH .. 8..

mantreNa nyaasaH . ##[##brahmarshhinyaasaH .##]##
taaraM para.n ramaabiija.n vadetsaaMbashivaaya cha .
tubhya.n chaanalajaayaa.n manurdvaadashavarNakaH .. 9..

viiNaa.n karaiH pustakamakshamaalaaM 
     bibhraaNamabhraabhagala.n varaaDhyam.h .
phaNiindrakakshyaM munibhiH shukaadyaiH 
     sevya.n vaTaadhaH kR^itaniiDamiiDe .. 10..

vishhNuu R^ishhiranushhTup chhandaH . devataa dakshiNaasyaH .
mantreNa nyaasaH . 
taara.n namo bhagavate tubhya.n vaTapada.n tataH .
muuleti padamuchchaarya vaasine padamuddharet.h .. 11..

praj~naamedhaapadaM pashchaadaadisiddhi.n tato vadet.h .
daayine padamucchaarya maayine nama uddharet.h .. 12..

vaagiishaaya tataH pashchaanmahaaj~naanapada.n tataH .
 vahnijaayaa.n tatastveshha dvaatri.nshadvarNako manuH .
aanushhTubho mantraraajaH sarvamantrottamotamaH .. 13..

dhyaanam.h .
mudraapustakavahninaagavilasadbaahuM prasannaananaM
   muktaahaaravibhuushhaNa.n shashikalaabhaasvatkiriiTojjvalam.h .
aj~naanaapahamaadimaadimagiraamarthaM bhavaaniipatiM
   nyagrodhaantanivaasinaM paraguru.n dhyaayaamyabhiishhTaaptaye .. 14..

maunamudraa .
so.ahamiti yaavadaasthitiH sanishhThaa bhavati .
tadabhedena mantraamreDana.n j~naanasaadhanam.h .
chitte tadekataanataa parikaraH . a~NgacheshhTaarpaNaM baliH .
triiNi dhaamaani kaalaH . dvaadashaantapada.n sthaanamiti .
te ha punaH shraddadhaanaastaM pratyuuchuH .
katha.n vaa.asyodayaH . ki.n svaruupam.h . ko vaa.asyopaasaka iti .
sa hovaacha . 
vairaagyatailasaMpuurNe bhaktivartisamanvite .
prabodhapuurNapaatre tu j~naptidiipa.n vilokayet.h .. 15..

mohaandhakaare niHsaare udeti svayameva hi .
vairaagyamaraNi.n kR^itvaa j~naana.n kR^itvottaraaraNim.h .. 16..

gaaDhataamisrasa.nshaantyai guuDhamartha.n nivedayet.h .
mohabhaanujasa.nkraanta.n vivekaakhyaM mR^ikaNDujam.h .. 17..

tattvaavichaarapaashena baddha.n dvaitabhayaaturam.h .
ujjiivayannijaanande svasvaruupeNa sa.nsthitaH .. 18..

shemushhii dakshiNaa proktaa saa yasyaabhiikshaNe mukham.h .
dakshiNaabhimukhaH proktaH shivo.asau brahmavaadibhiH .. 19..

sargaadikaale bhagavaanviri~nchi\-
     rupaasyaina.n sargasaamarthyamaapya .
tutoshha chitte vaa~nchhitaarthaa.nshcha labdhvaa 
     dhanyaH sopaasyopaasako bhavati dhaataa .. 20..ya imaaM paramarahasyashivatattvavidyaamadhiite sa sarvapaapebhyo mukto bhavati .
ya eva.n veda sa kaivalyamanubhavatiityupanishhat.h ..
AUM saha naavavatu . saha nau bhunaktu . saha viirya.n karavaavahai .
tejasvinaavadhiitamastu maa vidvishhaavahai ..
AUM shaantiH shaantiH shaantiH ..
iti dakshiNaamuurtyupanishhatsamaaptaa .


http://www.shaivam.org/ssudakshinamurti.htm

     

  • How To Wear Vaishnava Mark Vasudeva Upanishad

    Vasudeva Upanishad from the Sama Veda is unique in that it explains the meaning of Vaishnavism caste mark and details as to how to wear it.

     

    Please read my post on Vibuthi and Thiruman.

     

    Infant Krishna.Image.jpg
    Infant Krishna.

     

    The English translation.

     

    Vasudeva Upanishad
    Translated by P. R. Ramachander
    Published by celextel.org

    Om ! Let my limbs and speech, Prana, eyes, ears, vitality
    And all the senses grow in strength.
    All existence is the Brahman of the Upanishads.
    May I never deny Brahman, nor Brahman deny me.
    Let there be no denial at all:
    Let there be no denial at least from me.
    May the virtues that are proclaimed in the Upanishads be in me,
    Who am devoted to the Atman; may they reside in me.
    Om ! Let there be Peace in me !
    Let there be Peace in my environment !
    Let there be Peace in the forces that act on me !

    Om. The God like sage Narada saluted Lord Vasudeva and requested him, “Oh God, please teach me the rules of Urdhva Pundra (the religious mark of Vaishnavas which is vertical and points upward)”. 1

    God Vasudeva addressing him told as follows:

    The Brahmachari (unmarried student of Vedas) and Grahastha (householder) after reciting the following prayer: “Oh God who holds the wheel, mace and conch, Oh Achyutha who is staying in Dwaraka, Oh Govinda, Oh Lotus eyed one,
    please protect me, who has surrendered to you.” should apply Urdhva Pundra in his forehead and other 12 places with his pure finger (finger next to the little finger) reciting either the Vishnu Gayathri or the 12 names of the Lord viz., Kesava, Narayana, Madhava, Govinda, Vishnu, Madhusudana, Trivikrama, Vamana, Sreedhara, Hrishikesa, Padmanabha and Damodhara. 2

    The Sanyasi should wear the Urdhva Pundra with his fourth finger on the head, forehead and chest chanting the Pranava (Om). 3

    Brahma, Vishnu and Shiva are three in number: Sthoola (macro), Sookshma (micro) and Karana (cause); are three worlds above: Bhoo, Bhuva and Suva; are three Vedas: Rig, Yajur and Sama; are three states: waking up, dream and sleep. The Urdhva Pundras are three viz., Aa, Uu and Ma. These Urdhva Pundras are full of Pranava and full of the letter Om. That one pranava has only become any. The Lord of the ‘Om’ takes you above. So you have to wear Urdhva Pundra. 4

    That sage who wears four things upward viz., stick, bravery, yoga and Urdhva Pundra would reach the high status of salvation. This stable knowledge would reach me naturally through devotion. 5

    Om ! Let my limbs and speech, Prana, eyes, ears, vitality
    And all the senses grow in strength.
    All existence is the Brahman of the Upanishads.
    May I never deny Brahman, nor Brahman deny me.
    Let there be no denial at all:
    Let there be no denial at least from me.
    May the virtues that are proclaimed in the Upanishads be in me,
    Who am devoted to the Atman; may they reside in me.
    Om ! Let there be Peace in me !
    Let there be Peace in my environment !
    Let there be Peace in the forces that act on me !

    Here ends the Vasudevopanishad, included in the Sama-Veda.

     

     

     

     

    वासुदेवोपनिषत् .. यत्सर्वहृदयागारं यत्र सर्वं प्रतिष्ठितम् . वस्तुतो यन्निराधारं वासुदेवपदं भजे .. ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च .. सर्वाणि सर्वं ब्रह्मोपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिराकरणम- स्त्वनिराकरणं मेस्तु तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु .. ॐ शान्तिः शान्तिः शान्तिः .. ॐ नमस्कृत्य भगवान्नारदः सर्वेश्वरं वासुदेवं पप्रच्छ अधीहि भगवन्नूर्ध्वपुण्ड्रविधिं द्रव्यमन्त्रस्थानादिसहितं मे ब्रूहीति . तं होवाच भगवान्वासुदेवो वैकुण्ठस्थानादुत्पन्नं मम प्रीतिकरं मद्भक्तैर्ब्रह्मादिभिर्धारितं विष्णुचन्दनं ममाङ्गे प्रतिदिनमालिप्तं गोपीभिः प्रक्षालनाद्गोपीचन्दन- माख्यातं मदङ्गलेपनं पुण्यं चक्रतीर्थान्तःस्थितं चक्रसमायुक्तं पीतवर्णं मुक्तिसाधनं भवति . अथ गोपीचन्दनं नमस्कृत्वोद्धृत्य . गोपीचन्दन पापघ्न विष्णुदेहसमुद्भव . चक्राङ्कित नमस्तुभ्यं धारणान्मुक्तिदो भव . इमं मे गङ्गे इति जलमादाय विष्णोर्नुकमिति मर्दयेत् . अतो देवा अवन्तु न इत्येतन्मन्त्रैर्विष्णुगायत्र्या केशवादि- नामभिर्वा धारयेत् . ब्रह्मचारी वानप्रस्थो वा ललाटहृदयकण्ठबाहूमूलेषु वैष्णवगायत्र्या कृष्णादिनामभिर्वा धारयेत् . इति त्रिवारमभिमन्त्र्य शङ्खचक्रगदापाणे द्वारकानिलयाच्युत . गोविन्द पुण्डरीकाक्ष रक्ष मां शरणागतम् . इति ध्यात्वा गृहस्थो ललाटादिद्वादशस्थलेष्वनामिकाङ्गुल्या वैष्णवगायत्र्या केशवादिनामभिर्वा धारयेत् . ब्रह्मचारी गृहस्थो वा ललाटहृदयकण्ठबाहूमूलेषु वैष्णवगायत्र्या कृष्णादिनामभिर्वा धारयेत् . यतिस्तर्जन्या शिरोललाटहृदयेषु प्रणवेनैव धारयेत् . ब्रह्मादयस्त्रयो मूर्तयस्तिस्रो व्याहृतयस्त्रीणि छन्दांसि त्रयोऽग्नय इति ज्योतिष्मन्तस्त्रयः कालास्तिस्रोऽवस्थास्त्रय आत्मानः पुण्ड्रात्रय ऊर्ध्वा अकार उकारो मकार एते प्रणवमयोर्ध्वपुण्ड्रास्तदात्मा सदेतदोमिति . तानेकधा समभवत् . ऊर्ध्वमुन्नमयत इत्योङ्काराधिकारी . तस्मादूर्ध्वपुण्ड्रं धारयेत् . परमहंसो ललाटे प्रणवेनैकमूर्ध्वपुण्ड्रं वा धारयेत् . तत्त्वप्रदीपप्रकाशं स्वात्मानं पश्यन्योगी मत्सायुज्यमवाप्नोति . अथ वा न्यस्तहृदयपुण्ड्रमध्ये वा हृदयकमलमध्ये वा . तस्य मध्ये वह्निशिखा अणीयोर्ध्वा व्यवस्थिता . नीलतोयदमध्यस्थाद्विद्युल्लेखेव भास्वरा . नीवारशूकवत्तन्वी परमात्मा व्यवस्थित इति . अतः पुण्ड्रस्थं हृदयपुण्डरीकेषु तमभ्यसेत् . क्रमादेवं स्वात्मानं भावयेन्मां परं हरिम् . एकाग्रमनसा यो मां ध्यायते हरिमव्ययम् . हृत्पङ्कजे च स्वात्मानं स मुक्तो नात्र संशयः . मद्रूपमद्वयं ब्रह्म आदिमध्यान्तवर्जितम् . स्वप्रभं सच्चिदानन्दं भक्त्या जानाति चाव्ययम् . एको विष्णुरनेकेएषु जङ्गमस्थावरेषु च . अनुस्युतो वसत्यात्मा भूतेष्वहमवस्थितः . तैलं तिलेषु काष्ठेषु वह्निः क्षीरे घृतं यथा . गन्धः पुष्पेषु भूतेषु तथात्मावस्थितो ह्यहम् . ब्रह्मरन्ध्रे भ्रुवोर्मध्ये हृदये चिद्रविं हरिम् . गोपीचन्दनमालिप्य तत्र ध्यात्वाप्नुयात्परम् . ऊर्ध्वदण्डोर्ध्वरेताश्च ऊर्ध्वपुण्ड्रोर्ध्वयोगवान् . ऊर्ध्वं पदमवाप्नोति यतिरूर्ध्वचतुष्कवान् . इत्येतन्निश्चितं ज्ञानं मद्भक्त्या सिध्यति स्वयम् . नित्यमेकाग्रभक्तिः स्याद्गोपीचन्दनधारणात् . ब्राह्माणानां तु सर्वेषां वैदिकानामनुत्तमम् . गोपीचन्दनवारिभ्यामूर्ध्वपुण्ड्रं विधीयते . यो गोपीचन्दनाभावे तुलसीमूलमृत्तिकाम् . मुमुक्षुर्धारयेन्नित्यमपरोक्षात्मसिद्धये . अतिरात्राग्निहोत्रभस्मनाग्नेर्भसितमिदंविष्णुस्त्रीणि पदेति मन्त्रैर्वैष्णवगायत्र्या प्रणवेनोद्धूलनं कुर्यात् . एवं विधिना गोपीचन्दनं च धारयेत् . यस्त्वधीते वा स सर्वपातकेभ्यः पूतो भवति . पापबुद्धिस्तस्य न जायते . स सर्वेषु तीर्थेषु स्नातो भवति . स सर्वैर्यज्ञैर्याजितो भवति . स सर्वैर्देवैः पूज्यो भवति . श्रीमन्नारायणे मय्यचञ्चला भक्तिश्च भवति . स सम्यग्ज्ञानं च लब्ध्वा विष्णुसायुज्यमवाप्नोति . न च पुनरावर्तते न च पुनरावर्तते इत्याह भगवान्वासुदेवः . यस्त्वेतद्वाधीते सोऽप्येवमेव भवतीत्यों सत्यमित्युपनिषत् .. ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिद्रियाणि च .. सर्वाणि सर्वं ब्रह्मोपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिराकरणमस्त्वनिराकणं मेस्तु तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु .. ॐ शान्तिः शान्तिः शान्तिः .. इति वासुदेवोपनिषत्समाप्ता ..

     

    E-Text Source: www.celextel.org

     

    Citation;

     

    http://sanskritdocuments.org/doc_upanishhat/

     

    http://www.astrojyoti.com/VasudevaUpanishad.htm

     

    http://ramanisblog.in/2014/04/22/108-upanishads-complete-list/

     

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  • Advaita Yoga Avadhuta Upanishad Beyond The Fourth

    There are, according to Hinduism, four sates of Being.

     

    Jagrat, Wakefulness,

     

    Swapna, Dream State,

     

    Sushupti, Deep Sleep,

     

    Turiya, Beyond  Deep Sleep,- Consciousness.

     

    The Avadhta Upanishad talks about  beyond this Fourth Stae, Turiyadita.

     

    Turiyatita Avadhuta Upanishad falls in the category of Shukla Yajurvaveda Upanishads.

     

    Turiyatita Avadhuta Upanishad presents a conversation between Lord Brahma and Lord Vishnu

     

    In this Upanishad, Lord Brahma asks Lord Vishnu about the importance of Turiyatita Avadhuta.

     

     

    A person successful in walking this path is closer to Lord Brahma.

     

    He finds every soul in himself and his soul in everyone. Such a person sees Lord Vishnu in every soul and is blessed by him.

     

    He feels closer to Lord Vishnu and is free from all sins and desires.

     

    .

    Turiyatita Avadhuta Upanishad defines the importance of Avidhuta path.

     

    This Upanishad also talks about sacrificing worldly matters and walking on this path after understanding his soul.

     

     

    Avadhuta Upanishad.

    Translated by Prof. A. A. Ramanathan
    Published by The Theosophical Publishing House, Chennai

    Om ! May He protect us both together; may He nourish us both together;

    May we work conjointly with great energy,

    May our study be vigorous and effective;

    May we not mutually dispute (or may we not hate any).

    Om ! Let there be Peace in me !

    Let there be Peace in my environment !

    Let there be Peace in the forces that act on me !

    1. Then, it is said, Samkriti approached the venerable Avadhuta, Dattatreya, and questioned: Venerable Sir, Who is an Avadhuta ? What is his condition ? What his characteristic ? And what his worldly existence ? To him replied the venerable Dattatreya, the most compassionate:

    2. The Avadhuta is so called because he is immortal [akshara]; he is the greatest [varenya]; he has discarded worldly ties [dhutasamsarabandhana]; and he is the indicated meaning of the sentence ‘Thou art That’, etc., [tattvamasyadi-lakshya].

    3. He who rests constantly in himself, after crossing (the barrier of) castes and stages (of social position) and thus rises above varnas and asramas and is in union (with God) is said to be an Avadhuta.

    4. His joy [priya] is (to be envisaged as) the head; delight [moda] is his right wing; great delight [pramoda] his left wing; and bliss (his very self). Thus he assumes a fourfold condition.

    5. One should identify Brahman neither with the head nor with the middle part nor with the bottom but with (what remains in the shape of) the tail, since it is said that Brahman is ‘the Tail’ and substratum. Thus, those who contemplate this fourfold division attain the supreme Goal.

    6. Not by rituals, not by begetting children, not by wealth, but by renunciation [tyaga] alone a few attained immortality.

    7. His (the Avadhuta’s) worldly existence consists in moving about freely, with or without clothes. For them there is nothing righteous or unrighteous; nothing holy or unholy. Through all-consuming, correct knowledge [samgrahaneshti] (the Avadhuta) performs Ashvamedha sacrifice within (himself). That is the greatest sacrifice and the great Yoga.

    8. Nought of this extraordinary, free action (of his) should be disclosed. This is the great vow [mahavrata]. He is not tainted like the ignorant.

    9. As the sun absorbs all waters, and the fire consumes all things (remaining unaffected by them), even so, the pure Yogin enjoys all objects, unstained by virtues or sins.

    10. As the ocean into which all waters flow maintains its own nature despite the water pouring in (from all sides), so, he alone attains peace into whom all desires flow in like manner; not he who seeks the objects of pleasure.

    11. There is neither death nor birth; none is bound, none aspires. There is neither seeker after liberation nor any liberated; this indeed is the ultimate Truth.

    12. Many were my activities perchance in the past for gaining things here and hereafter, or for obtaining liberation. All that is now of the past.

    13. That itself is the state of contentment. Verily remembering the same (i.e. the past) achievements involving objects, he now remains thus ever content. The miserable ignorant, desirous of children, etc., needs must suffer.

    14. Wherefore shall I suffer, who am filled with supreme bliss ? Let those who yearn to go to the other worlds perform rituals.

    15. What shall I, who am of the nature of all the worlds, perform ? For what and how ? Let those who are worlds, perform ? For what and how ? Let those who are qualified interpret the Shastras or teach the Vedas.

    16. I have no such qualification, since I am free of action. I have no desire for sleeping or begging, bathing or cleaning. Nor do I do them.

    17. If onlookers thus superimpose, let them do so. What matters to me the superimposition of others ? A heap of the red-black berries (of the Abrus precatorius) would not burn, even if others superimposed fire on it. Likewise, I partake not of worldly duties superimposed (on me) by others.

    18. Let them, who are ignorant of the reality, study the scriptures; knowing (the reality) why should I study ? Let them who have doubts reflect (upon what was studied). Having no doubts, I do not reflect.

    19. Were I under illusion, I may meditate; having no illusion, what meditation can there be (for me) ? Confusion of body for the self, I never experience.

    20. The habitual usage ‘I am a man’ is possible even without this confusion, for it is due to impressions accumulated during a long time.

    21. When the results of actions set in motion [prarabdha-karman] are exhausted, the habitual usage also ends. This (worldly usage) will not cease even with repeated meditation unless such actions are exhausted.

    22. If infrequency of worldly dealings is sought, let there be contemplation for you. Wherefore should I, to whom worldly dealings offer no hindrance, contemplate ?

    23. Because I do not have distractions, I do not need concentration, distraction or concentration being of the mind that modifies.

    24. What separate experience can there be for me, whom am of the nature of eternal experience ? What has to be done is done, what has to be gained is gained for ever.

    25. Let my dealings, worldly, scriptural or of other kinds proceed as they have started, I being neither an agent (of action) nor one affected (by it).

    26. Or, even though I have achieved what has to be achieved, let me remain on the scriptural path for the sake of the well-being of the world. What harm for me thereby?

    27. Let the body be engaged in the worship of gods, bathing, cleaning, begging and so forth. Let speech repeatedly utter the tara-mantra or recite the Upanishadic passages.

    28. Let thought contemplate Vishnu or let it be dissolved in the bliss of Brahman. I am the witness. I neither do nor cause any doing.

    29. Being contented with duties fulfilled and achievements accomplished, he ceaselessly reflects as follows with a contented mind:

    30. Blessed am I, blessed am I. Directly and always, I experience my own self. Blessed am I, blessed am I, the bliss of Brahman shines brightly in me.

    31. Blessed am I, blessed am I. I do not see the misery of existence. Blessed am I, blessed am I; my ignorance has fled away.

    32. Blessed am I, blessed am I; no duty exists for me. Blessed am I, blessed am I; everything to be obtained is now obtained.

    33. Blessed am I, blessed am I. What comparison is there in the world for my contentment ! Blessed am I, blessed am I; blessed, blessed, again and again blessed.

    34. Logical ! The virtues accrued have yielded fruit ! Indeed they have ! By the richness of virtue we are as we are.

    35. Wondrous knowledge, wondrous knowledge ! Wondrous happiness, wondrous happiness ! Wondrous scriptures, wondrous scriptures ! Wondrous teachers, wondrous teachers !

    36. He who studies this also achieves everything to be achieved. He becomes free of the sins of drinking liquor. He becomes free of the sins of stealing gold. He becomes free of the sins of killing a Brahmin. He becomes free of actions, ordained or prohibited. Knowing this, let him wander according to his free will. Om, Truth. Thus (ends) the Upanishad.

    Om ! May He protect us both together; may He nourish us both together;

    May we work conjointly with great energy,

    May our study be vigorous and effective;

    May we not mutually dispute (or may we not hate any).

    Om ! Let there be Peace in me !

    Let there be Peace in my environment !

    Let there be Peace in the forces that act on me !

    Here ends the Avadhuta Upanishad belonging to the Krishna-Yajur-Veda.

     

    Sanskrit Text at,

     

    http://sanskritdocuments.org/all_pdf/avadhuta.pdf

     

     

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  • How To Light A Lamp Why

    It is the practice of Hindu house holds to light a Lamp at Dawn and Dusk.

     

    Light illumines.

    Lighting a Lamp. the Hindu way.Image.jpg.
    Lighting a Lamp.

     

    Our Ignorance prevents us from realizing that we a part of the Reality , we believe and trust that we are the body(Dehatma Buddhi), identify ourselves

     

    with things that are temporary,get entangled in world affairs unnecessarily, become miserable forgetting that we a part of the Supreme Realty, The

     

    Brahman ,whose Nature is being, Consciousness and Bliss.

     

    When the Light of knowledge dawns to dispel away the  Darkness, as the Lighting of a lamp does away with Darkness, we realize our true Nature.

     

    To symbolize this we light a  lamp with wicks.

     

    The lamp should be lit both at dawn and dusk.

     

    Preferable that a Lamp with five faces are used and all the five wicks are lit.

     

    A lamp with a single wick should be used.

     

    The wick should be made of cotton,

     

    Of late I have noticed the tendency of lighting two wicks.

     

    This is not the tradition.

     

    Generally lighting or doing anything in even number is considered inauspicious.

     

    Two always denotes conflict and resultant choice making makes life difficult.

     

    Where as One signifies the ultimate Reality Brahman and Five, the Panchabutas nad Five Tanmatras.

     

    If a single wick is lit, it should face either the East or North.

     

    The Lamp should be adorned with Kumkum and Sandalwood paste.

     

    A flower may be kept at the base of the Lamp.

     

    The practice of keeping the flower at the top of Lamp is not recommended as it is likely to wither because of Heat.

     

    Generally Gingelly oil is to be used.

     

    Use of other oils  or other oils Ghee on daily basis is not recommended.

     

    Using Ghee rewards less than Gingelly oil.

     

    As to using other oils like a combination of five oils is a later pa practice .

     

    The light may be it by the lady of the house.

     

    Lighting by candle or by a Man is not recommended.

     

    Only the head of the house  Gruhalakshmi should light the lamp.

     

    The lamp must be lit after taking  bath, if there was  Physical contact between husband and wife.

     

    Otherwise it can be lit after washing teeth and face .

     

    The following Mantra is to be recited.

     

    Whilst lighting the lamp we thus pray:
    Deepajyothi parabrahma
    Deepa sarva tamopahaha
    Deepena saadhyate saram
    Sandhyaa deepo namostute

    I prostrate to the dawn/dusk lamp; whose light is the Knowledge Principle (the
    Supreme Lord), which removes the darkness of ignorance and by which all can be
    achieved in life.

     

    Afte daily pooja is completed, the lamp may be doused with  a piece of Flower dipped in milk, after applying Kumkum to the Lamp.

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  • Savitri Upanishad Removal Of Hunger Ignorance

     

     

    Savitri Upanishad is one of the Upanishads.

     

    It forms a part of the Sama Veda.

     

    Surya is worshiped as the embodiment of the kindlier of Wisdom.

     

    Surya, The Sun God in His Chariot.Image.jpg.
    Surya, The Sun God. Image credit.http://sourasandvaishnavas.blogspot.in/2011/03/about-akshi-upanishad.html

     

    In thought process, there is an intermediary stage between the concept and words.

     

    Once formed thoughts remain dormant and this lies at the base of the tongue.

     

    This is kindled by Savitr,Savitri.

     

    Savitri forms an essential part of the Gayatri Mantra, which is also on the Sun God, described as an Impersonal one.

     

    Surya is described as the Witness,Sakshi of the Universe.

     

    He is the force behind all actions.

     

    Surya is the power behind Hunger.

     

    Hunger is because food being burned to create Calories.

     

    By controlling this fire Hunger may be conquered.

     

    The Mantras are indicated in this Upanishad.

     

    The Mantra is clubbed with Atibala Mantra and together they are called Bala and Atibala Mantra.

     

    This Mantra was imparted by Sage Viswamitra to Lord Ram and Lakshman to overcome Hunger and Thirst.(Bala Kanda, Valmiki Ramayana)

     

    Savitri Upanishad.

    Om ! Let my limbs and speech, Prana, eyes, ears, vitality And all the senses grow in strength.
    All existence is the Brahman of the Upanishads.
    May I never deny Brahman, nor Brahman deny me.
    Let there be no denial at all:
    Let there be no denial at least from me.
    May the virtues that are proclaimed in the Upanishads be in me, Who am devoted to the Atman; may they reside in me.

    Om ! Let there be Peace in me ! Let there be Peace in my environment !
    Let there be Peace in the forces that act on me !
       1-2. Who is Savitar, who is Savitri ? Who is Savitar, who is Savitri ?
    Agni is Savitar, earth is Savitri.
    Where there is Agni there is earth and where is earth there is Agni.
    The two are causes forming one pair.
    Varuna alone is Savitar, water – Savitri.
    When there is Varuna etc., — they are the sources, forming a pair.

    3-6. (Again) Air alone is Savitar, ether is Savitri.
    Where there is air there is ether (and vice versa) – they are twin sources, forming a pair.
    Sacrifice alone is Savitar and metres are Savitri – where there is sacrifice there are metres (and vice versa).
    Thunder is Savitar and lightning is Savitri; where there is lightning (and vice versa). These two are twin sources.

    7-8. The moon is Savitar and stars are Savitri.
    Where there is the moon, there are the stars (and vice versa) – these two are twin sources.

    9. Man is Savitar, woman is Savitri.
    Where there is a man there is a woman and vice versa.
    They form one pair of sources.

    10. Mind is Savitar and world is Savitri – where there is mind, there is woman (and vice versa) – these two are twin sources.

    11. Of Savitri the first foot is Earth. ‘Of that Savitar, the admirable; fire indeed is adorable, water and moon are adorable.
    The second foot is Bhuvar, the mind region; ‘we meditate on the radiance of that deity’ – the fire is the radiance; sun, moon are radiance.

    12. The third foot is the firmament – which may inspire our thoughts – this woman and man bring forth.

    13. He who knows this Savitri conquers death.

    14-15. Of Bala and Atibala Virat Purusha is the seer, Gayatri the metre and deity.
    A, U, M are seed letters etc.
    Their application is to the removal of hunger etc., ‘klam’ etc., are the group of six limbs.

    Meditation: I ceaselessly practise these two, fronted by the moon pouring life into all, adept in removing sin, the rays of Vedic wisdom, whose are forms are Aum, whose bodies are solar in form !

    Om, hsim bala, great goddess; hrim, mighty one; klim, yielder of four-fold human goals, granter of the boon of Savitar; hrim, adorable light of the deity !

    O Atibala, embodiment of all mercy, destroyer of hunger and fatigue, we meditate on you who may inspire our thoughts. O essence of inspiration, adorned with the crown of Pranava, Hum, Phat, Svaha.

    One who knows thus accomplishes his talks and shares his realm with Savitri.

    This is the Upanishad.
       Om ! Let my limbs and speech, Prana, eyes, ears, vitality And all the senses grow in strength.
    All existence is the Brahman of the Upanishads.
    May I never deny Brahman, nor Brahman deny me.
    Let there be no denial at all:
    Let there be no denial at least from me.
    May the virtues that are proclaimed in the Upanishads be in me, Who am devoted to the Atman; may they reside in me.

    Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! 
     Translated by Dr. A. G. Krishna Warrier

    Published by The Theosophical Publishing House, Chennai
    Here ends the Savitri Upanishad, included in the Sama-Veda. 

     

    Bala And Atibala Mantras

    Kshudhaadi nirasanay viniyogah
    The mantra is used to vanquish hunger, thirst, fatigue etc.
    Klaamityaadi shaDanga nyaasah; Klaam angushTaabhyaan namaH; kleemtarjaneebhyaan namaH; kloom madhyamaabhyaan namaH; klaimanaamikaabhyaan namaH; klaum kanishTakaabhyaan namaH; klaah karatalakara prushTaabhyaan namaH;Klaam hridayaaya namaH; kleem shirase svaahaa; kloom shikhaayai vashaT; klaimkavachaaya Hum; klaum netra trayaaya vaushaT; klaaH, astraaya phaT; Bhoorbhoovassuvaromiti digbandhaH
    .(These are body gestures and hand gestures to invoke the Gods of the mantra. Thegestures are called Anga nyaasa and karanyaasa. (Anga means parts of the body and karameans hand. Nyasa is the gestures.) The 6 gestures are made uttering the seed letterscalled Bijaksharas. They are Klaam, Kleem, Kloom, klaim, klaum and klah. They should be learnt from the Guru.)After this, meditation is done with the following thoughts:)
    Amrita karatalaardrau sarva sanjeevanaadhyaa avagha haraNa sudkshau Vedasaare mayookhay, praNava maya vikaarau, Bhaaskaraakaara dehau, satatamanubhaveham, tau balaatibaleshau
    .
    “May I constantly realize (through meditation), the great deities presiding over the Balaand Atibala mantras, holding a pot of nectar in their hands, rich in the power of restoringall beings to life,(
    avagha harana sudkshau
    )proficient in removing all sins, (
    Veda saaremayookhe; mayookha is brilliance of rays)
    shedding bright rays of knowledge, revealingthe essence of Vedas, with their forms evolved out of and replete with Pranava, and withtheir bodies wearing the brilliant aspect of the Sun.
    Om Hreem, maha deyvee, hreem mahabalay
    .Om! Hreem! Oh great Goddess Bala, Hreem Oh Mahabala!]
    Kleem chaturvidha purushaarthe siddhi praday,
    Kleem! Oh bestower of the power of accomplishing the four aims of human existence,viz, Dharma (righteous conduct), Artha (affluence), kama (gratification of all desires) andMoksha (liberation):
    Tatsavitur varadaatmikay
    Thou art the goddess that bestows the boon of the reputed Savitr.
    Hreem vareNyam Bhargo devasya varadaatmikay
    Hreem! You grant as your boon, the unsurpassed brilliance of Bharga.
    Ati baley sarva dayaamoortay
    ,Oh Atibala, the embodiment of all compassion,
    Bale, sarva kshud bhrama upanaashinee, dheemahi, dheeyo yonaH jaateprachuryaa. Prachodayaatmikey, praNava Shirasaatmikay, Hum phaT Svaahaa
    Oh Bala, the destroyer of the delusion of all hunger and fatigue! We meditate on thee,that has command of our full speech, that character of prompting such speech that hasPraNava as the “Head”! Hum, phaT, Svaaha!
    Evam vidvaan kruta krutyobhavati, Saavitryaa Eva saalokataam jaayatee,ityupanishad
    .(This mantra is said to attain full efficacy only after the preliminary ceremonies areobserved at the commencement of initiation. Hunger, thirst and other forms of fatiguecease to bother the sadhaka (practitioner) on the accomplishment of this knowledge, andthereafter he becomes unswervingly devoted to the Brahman.”
    Benefit of the Vidya
    He who knows thus becomes blessed and as one, who has discharged his duties, attainsthe state of co-residence with the Savitri in the same heaven. This is Bala Atibalamantropanishad.
    Shanti paaTh:Om aapyaayantu mama angaani vaak praaNashchakshuhu, shrotramatho,balamindriyaani cha sarvaaNi, sarvam Brahmaupanishadam, maaham Brahmaniraakuryaam, maa maa Brahma niraakarot- a-niraakaraNa mastu,
    a-niraakaraNa may astu. Tadaatmaani niratay yay upanishatsu, dharmaastay mayisantu tay mayi santu, Om shanti shanti shantiH
    .May all parts of my body including those of speech, life, vision, hearing become strong by being close to Brahman and may the Almighty Brahman not withhold any grace onme who will be righteous, Om peace, peace, peace!!Legitimitate corrections welcome!!Sudhakar V.Rao
    Citations.
    http://www.scribd.com/doc/121296201/Bala-Atibala-mantra-in-english-with-meaning

     

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