MUSINGS - 2

THOUGHTS, CONCEPTS AND EMOTIONS MAKE ONE IGNORANT OF GOD'S EXISTENCE, WITHIN, AND HE SEEKS HIM OUTSIDE. IN DUE COURSE, VIVEKAM WOULD BRING GOD WITHIN, FOLLOWED BY CONTEMPLATIVE AWARENESS OF GOD, .


WHO IS GOD? HE WHO KNOWS  "I - AM  IS  GOD... MIND WITH CONFLICTING CONCEPTS AND EMOTIONS, IS IMPURE. GET RID OF IMPURITIES THROUGH 'VICHARAM'. 'VIVEKAM' (WISDOM KNOWLEDGE) WOULD REVEAL THE SOURCE OF MIND. 


'ACTION' IS POSSIBLE ONLY AT THE STAGE OF 'DUALITY'

REALIZE 'ONENESS' WITHIN, AND AT THE SAME TIME, LET ACTIONS ON THE SURFACE TAKE PLACE. MOVEMENTS OF THE WAVES ON THE SURFACE,   AND THE OCEAN, SHOULD BE CONTEMPLATIVELY THOUGHT OF.

REMOVE THE COSTUME OF EGO, MIND AND INTELLECT. '. IT IS NOT THAT EASY TO REMOVE THE COSTUME, AND REALIZE 'LIFE'. INSTEAD, EVEN WHILE 'LIVING', BRING TO YOUR MIND/INTELLECT THE CONVICTION THAT 'LIFE' IS THE ENERGY BEHIND 'LIVING'. THIS IS POSSIBLE ONLY   WITH  DIVINE GRACE, .



NON-DUALITY SHOULD BE FELT WITHIN. WHEN YOU DEAL WITH OUTSIDE WORLD, DUALITY STEPS IN. GIVE DUALITY ITS DUE PLACE.

DANCER IS NON-DUAL AND 'DANCING' IS DUAL IN ITS DIFFERENT APPEARANCES.


MENTAL ATTITUDE OF THE DRAMA-ACTOR EVEN WHILE EXPRESSING DIFFERENT EMOTIONS IN THE DRAMA PLAY, IS THE REALITY AND THE 'ACTING' IS AN APPEARANCE.


WE ARE 'ONE' AT THE BASE, AND ON THE SURFACE, WE APPEAR TO BE MANY. LEARN THAT, THERE MAY BE DIVISIONS, BUT NO SEPARATENESS. THE SHAPE, THE ACTIONS AND THE MENTAL THOUGHTS OF EACH INDIVIDUAL 'APPEAR' TO BE DIFFERENT. IN ESSENCE WE ARE 'ONE'/
.


'I' IS A CONCEPT. 'I AM' IS ANOTHER CONCEPT. THERE IS A
THIRD CONCEPT THAT 'I AM' IS AN APPEARANCE ON 'I', AND 'I' IS THE EXPRESSION OF THE SUPREME POWER WHICH IS INCONCEIVABLE. WE ARE ENTANGLED IN CONCEPTS. IN OUR ATTEMPT TO BRING 'UNICITY' WE HAVE DEVISED ANOTHER CONCEPT 'SIVOHAM' i.e., 'I' IS 'I AM'. WHAT IS THE WAY OUT TO GET RID OF CONCEPTS. 'SILENCE' - THIS IS NOT AN ANSWER SO AS TO TO MAKE IT ANOTHER CONCEPT. THIS IS TRUTH.


DEEP SLEEP IS A 'RESEMBLANCE' OF 'SILENCE'. 'AWARENESS' IS 'SLEEPLESS SLEEP'. THIS IS THE HIGHEST TRUTH.


'LIFE' EXPRESSES AS THE BABY BREATHS IN, ON COMING INTO EXISTENCE. 'LIFE' APPEARS EXTINCT, AS THE MAN HAS HIS FINAL BREATH-OUT. WE NAME THESE TWO EVENTS, AS 'BIRTH' AND 'DEATH'. IN REALITY, THERE IS NEITHER BIRTH NOR DEATH.



'SILENCE' IS "TRUTH".. CONTEMPLATIVE AWARENESS OF TRUTH, IS THE HIGHEST EXPRESSION OF SILENCE.


LIFE IS PEACE. BUDDHA SAYS THAT ULTIMATE PEACE IS HIDDEN IN LIFE.


IMAGES CREATED BY CONCEPTS, DO NOT REPRESENT REALITY; THEY ARE IMAGINARY.


REALITY IS REALITY, WHEN IT IS NOT GRASPED CONCEPTUALLY.


DO NOT ALLOW CONCEPTS TO SEPARATE YOU FROM REALITY.

THE DISTINCTION OF SUBJECT-OBJECT EXISTS SO LONG AS THERE IS DISTINCTION BETWEEN 'EXISTENCE' AND 'SENSE OF EXISTENCE'.
.


IT IS SANKALPA -( GNANA AND VIGNANA), THAT BRINGS FORTH CONCEPTUAL DUALITIES, APPARENTLY CONFLICTING. 'SAMGNANA' - WISDOM KNOWLEDGE, VIEWS CONCEPTS TOGETHER WITHOUT CONFLICTS.


'LIVING'  NEEDS 'LIFE' FOR APPEARANCE.. THIS IS SIMILAR TO 'DANCING' AND 'DANCER'. DANCING CANNOT TAKE PLACE WITHOUT A DANCER. WE CANNOT SEE 'DANCING' SEPARATELY UNLIKE MUSIC AND PAINTING WHERE, EVEN WITHOUT THE SINGER AND PAINTER  BEING PRESENT, THE MUSIC AND PAINTING CAN BE HEARD/SEEN AND ENJOYED. 

THERE IS YET ANOTHER HIGHER TRUTH. WHEN THE DANCER REMOVES HIS DANCE ROBE, HE REMAINS AS A PERSON. HERE, THE 'PERSON' IS 'ABSOLUTE TRUTH', 'DANCER' IS DIVINE TRUTH, AND THE DANCING IS CONVENTIONAL TRUTH.


LIFE AND LIVING CO-EXIST, SO LONG AS LIFE WILLS IT SO. . LIFE IS PRESENT THROUGHOUT LIVING. 


THE 'WHEEL OF TIME' (KALA CHAKRAM) WITH THE FORKS OF BIRTH AND DEATH, ROTATES AS PER THE COSMIC WILL OF THE SUPREME.



JEEVA IS A REFLECTION OF ATMA CHAITANYAM ENLIVENING THE ANTHAKARANAM. SAT-CHIT-AANANDAM IS THE NATURE OF  ATMA.


PRANA, WHEN DEPARTED FROM BODY-MIND-INTELLECT STRUCTURE, JOINS THE SOURCE .. PRANA, WHEN ATTACHED TO BODY-MIND-INTELLECT STRUCTURE, IS KNOWN AS 'JEEVA'.   PRANA, WHEN MEDITATED UPON (ANUSANDHANAM), MERGES WITH ATMA. .


"OM SHANTY - SHANTY - SHANTY. "OM" DENOTES BRAMMA, VISHNU AND SHIVA - GODS OF CREATION, SUSTENANCE AND DISSOLUTION. 'SHANTI' IS THE SUPREME POWER FROM WHICH THESE THREE ASPECTS ARISE. .


THE MANTRA 'SATYOJADAM' COVERS FIVE  ASPECTS VIZ.,
'SATYOJADAM' REPRESENTS BRAHMA; VAMADEVA REPRESENTS VISHNU ; AGORA REPRESENTS RUDRA; TATPURUSHA REPRESENTS MAHESHWARA, AND EASANAM IS SADASHIVA. THEIR FUNCTIONS ARE CREATION, SUSTENANCE, SAMHARAM, TIRODANAM AND ANUGRAHAM.

VERTICAL TRUTH IS DIVINE, AND HORIZONAL TRUTH IS CONVENTIONAL. THE CIRCLE COVERING BOTH, IS ABSOLUTE. VERTICAL PATH HAS TO BE CHOSEN TO REALIZE THE ABSOLUTE. VERTICAL PATH IS SAMGNANA.



'KARTIGA DEEPAM': WE LIGHT THE LAMPS, WITH A 'MASTER LAMP'. SIMILARLY, OUR MIND - THE TINY LAMP, SHOULD GET ENLIGHTENED BY 'ATMA CHAITANYAM'  ( LIGHT-ABSOLUTE.).


INTUITION HAS NO CONTRADICTION WITH INTELLIGENCE. INTUITION IS WISDOM KNOWLEDGE. INTUITION ABSORBS INTELLIGENCE AS WELL AS EMOTIONS, ARISING FROM INTELLECT AND MIND.


MINIMIZE ACTION, SPEECH AND THOUGHTS. FOLLOW THE VERTICAL PATH OF WISDOM KNOWLEDGE.


ON REALIZATION OF TRUTH,  WE SEE NO DIFFERENCE BETWEEN 'I- CONSCIOUSNESS' AND 'I AM THE LIVING' .


INTELLECTUAL LEARNING (GNANAM AND VIGNANAM) IS LIKE STUDYING THE MENU, AND WISDOM KNOWLEDGE IS EATING AND FEELING HAPPY.


OUR ANXIETY ABOUT THE FUTURE, AND OUR FEAR ABOUT THE PAST, ARE OBSTRUCTIONS TO OUR 'MINDFULNESS' OVER THE WORK ON HAND. 'MINDFULNESS' IS ATTENTIVENESS AND EFFICIENCY TOWARDS THE WORK.


A WAVE CANNOT REALIZE ITS SOURCE - OCEAN, UNLESS OCEAN WILLS IT SO. THIS IS DIVINE GRACE INTERPRETED AS 'FREE WILL' 'EFFORT' ETC. DEEP BELOW THE WAVE AND OCEAN, IS 'WATER' WHICH IS THE ULTIMATE.


IN THE CONCEPT 'I AM' AND 'I', IT IS 'I AM'  THAT JOINS   ' I '. .


THE ELEMENTS- EARTH, WATER AND FIRE ARE OBSERVABLE. AIR AND ETHER ELEMENTS ARE ONLY FELT. BEYOND THESE, IS THE ULTIMATE WHICH CAN BE REALIZED ONLY THROUGH INSIGHT - WISDOM KNOWLEDGE.


WHEN THE 'MIND' - THE TINY LAMP, IS LIGHTED BY THE DIVINE LIGHT OF 'ATMA-CHAITANYAM', WE REALIZE THE 'DIVINE TRUTH' IN US. THE FLAME ALWAYS GOES VERTICAL IRRESPECTIVE OF THE SHAPE OF THE LAMP.


'RADHA-KRISHNA' AND 'SHIVA-SAKTHY'. IN BOTH THE CONCEPTS 'RADHA' AND 'SAKTHY' REPRESENT 'I AM' AND SRI KRISHNA AND LORD SHIVA REPRESENT 'I-CONSCIOUSNESS'.





ALL PATHS LEAD TO THE PEAK; SOME OF THEM ROUGH AND SOME OTHERS SMOOTH AND EASY, TO CLIMB. ALL ARE ENGAGED IN CLIMBING THE PEAK. THERE IS NO POINT IN ADVISING OTHERS TO CHOOSE A PARTICULAR PATH. THE PATH FOR EACH ONE, IS ALREADY DECIDED BY THE COSMIC WILL EXPRESSED THROUGH  KALA CHAKRAM, WITHIN WHICH KARMA AND GUNAS  ROTATE.


WE CANNOT PREDICT ANY EVENT THAT MIGHT AFFECT EACH ONE OF US PHYSICALLY, MENTALLY AND INTELLECTUALLY. ABOVE ALL, WE ARE BLISSFULLY IGNORANT OF OUR FINAL DEPARTING-TIME LEAVING THIS MORTAL COIL. IF ONLY WE ARE CONSCIOUS OF THE ABOVE TRUTH OF THE UNPREDICTABILITY OF THE FUTURE, THE EGO I.E., AHANTAI, MAMATHAI AND ABHIMANAM CAN BE BROUGHT TO THE MINIMUM. WE BECOME MORE AND MORE CONSCIOUS OF THE 'LIFE' ASPECT VIS-A-VIS THE 'LIVING DRAMA' REFLECTED ON THE 'LIFE' CURTAIN.


'GRACE' IS SIMILAR TO A RAY OF LIGHT WHICH LEADS US FROM DARKNESS TO LIGHT.


AFTER MASTERING GNANAM AND VIGNANAM, ONE ENTERS THE REALM OF SAMGNANAM I.E., EXPERIENCING A UNIFIED VISION OF CONCEPTS.. CONSTANT REMEMBERANCE OF 'SAMGNANAM' (WISDOM KNOWLEDGE) RESULTS IN THE EXPERIENCE OF 'AANANDAM'  - THE HIGHEST STAGE TO BE REALIZED IN THE 'SENSE OF EXISTENCE'. 
.


DO NOT STOP WITH 'MEDITATION' FOR A SPECIFIC TIME. EXPERIENCE THE RESULTANT HAPPINESS THROUGHOUT.


TRUST IS  INTUITION MATURED BY FAITH AND BELIEF. FAITH AND BELIEF RELATE TO MIND AND INTELLECT.


FAITH IS THE SEED FOR 'BHAKTHY TREE'; BELIEF IS THE FLOWER; AND TRUST IS THE FRUIT.


RELIGION AND PHILOSOPHY RELATE TO MIND AND INTELLECT RESPECTIVELY. THEY BRING IN FAITH AND BELIEF. DO NOT STOP WITH THAT. GO BEYOND, AND EARN TRUST.
.



'LIBERATION' AND 'BONDAGE' ARE ONLY THE ATTITUDE OF THE MIND. AS THE MIND, SO THE MAN.

MIND MINUS THOUGHTS, IS CONSCIOUSNESS.


WAVES CANNOT SPLIT UP THE OCEAN. CONCEPTS CANNOT SPLIT UP CONSCIOUSNESS.


AWARENESS OF AWARENESS IS REALIZATION.


SAT-CHIT-AANANDAM EXPRESSES HAPPINESS; SATYAM-GNANAM-ANANDAM IS 'PEACE' FOR EVER'.


WHILE 'CHIT' - PURE INTELLIGENCE - WISDOM KNOWLEDGE - BRINGS IN A HOMOGENOUS VISION, ORDINARY INTELLIGENCE VIEWS ONLY MULTIPLICITY. 


 'CONTEMPLATIVE AWARENESS' DOES NOT REQUIRE AN OBJECT TO  MEDITATE  UPON.. AWARENESS IS BY THE 'SELF' ON THE 'SELF'. . .


'PURE INTELLIGENCE'- 'SAMGNANAM', AND WISDOM KNOWLEDGE ARE SYNONYMS.


WHEN ALL CONCEPTS END, ONLY 'CONSCIOUSNESS' REMAINS IN ITS SPLENDOR. AWARENESS OF AWARENESS IS SELF-REALIZATION'.



'EXISTENCE' ALONE REMAINS IN DEEP SLEEP, AND IN WAKING AS WELL AS IN DREAM, EXISTENCE IS REFLECTED AS 'SENSE OF EXISTENCE'. 'EXISTENCE' IS 'LIFE' AND 'SENSE OF EXISTENCE' IS 'LIVING'. IT IS BECAUSE OF 'EXISTENCE', THE 'SENSE OF EXISTENCE' REFLECTS.


LORD ANJANEYA'S SAYING: "WITH 'DEHA-BUDDHY'. YOU ARE A SERVANT; WITH JEEVA-BUDDY', YOU ARE A PART OF GOD; WITH 'ATMA-BUDDY' YOU ARE ONE WITH GOD."

VEDA - A GLANCE

VEDA IS OTHERWISE KNOWN AS SRUTHY - HEARD, SEEN AND REALIZED. VEDA IS ETERNAL AND INFINITE.

VEDA MANTRA IS REALIZED BY RISHIES, AND THEY MADE IT INTO SOOKTHAM.

IN KRITA YUGA, PRANAVAM - OM ALONE WAS THE VEDA, AND GOD WAS SHRIMAN NARAYANA. THERE WAS NO OTHER GOD. THERE WAS NO VARNAM i.e., DIVISION BASED ON CHARACTER. BRAHMA YAGNAM WAS CHANTING OF PRANAVAM, AND THAT WAS THE ONLY YAGNA.


IN TRETA YUGA, RISHI PURURUVAS INTRODUCED 'TRIYI VIDYA' HE WAS ATTRACHED BY DESIRES, AND HE CHANGED THE CONCEPT OF YAGNA. IN THE YAGNAS MODIFIED BY HIM, HOTA, ADVARYU, UDGADA, AND BRAHMAN FOUND PLACE, PERFORMING DIFFERENT FUNCTIONS. HOTA WAS THE MAIN PRIEST, ADVARYU WAS DOING YAGNA KARMA, UDGADA WAS CHANTING STUDHY AND BRAHMAN WAS IN CHARGE OF OVER ALL SUPERVISION. IN THE LATTER YUGA, HOTA REPRESENTED RIG VEDA, ADVARYU REPRESENTED YAJUR VEDA, UDGATHA REPRESENTED SAMA VEDA AND BRAHMA REPRESENTED ADHARVA VEDA. MANTRAS CHANTED IN YAGNA, CAME THAT WAY. DEVADAS ALSO FOUND PLACE BASED ON DIFFERENT SANKALPAS. YAGNA BECAME POPULAR. VARNAM CAME INTO EXISTENCE. TRIYIVIDYA WAS STUDIED BY BRAHMINS.


IN DWAPARA YUGA, GOD CAME AS PARASARA MUNI'S SON (KNOWN LATER BY THE NAME VEDA VYASA). HE NOTICED A DECLINE IN DHARMA, DECLINE IN INTELLECTUAL WISDOM, DECLINE IN SRADDHA, AND LESS ATTENTION TO OM. AS A REMEDIAL MEASURE, HE INTRODUCED FOUR DIVISIONS FOR VEDA - RIK, YAJUS, SAMA AND ATHARVA. RIG VEDA WAS ADVISED TO PYALA, YAJUR TO VYSAMBAYANAN, SAMA TO JAIMINI AND ATHARVA TO SUMANTHA. THE NAME VEDA VYASA THUS CAME TO PARASARA MUNI'S SON. HE WAS CONSIDERED AS AN INCARNATION OF GOD.


THERE ARE UPA-VEDAS VIZ AYURVEDA, DHANUR VEDA, GANDHARVA VEDA AND ARTHA VEDA


IN KALI YUGA, VEDA VYASA INTRODUCED ITHIHASAS AND PURANAS. THEY ARE KNOWN AS PANCHAMA VEDA. HE ADVISED THIS TO ROMAHARSHNA. SRIMAD BHAGAVATHAM IS CONSIDERED AS THE MOST PRECIOUS AMONG PURANAS. RAMAYANA AND MAHABHARATA ARE THE ITHIHASAS.


RIG VEDA HAS TWO DIVISIONS VIZ GAKALA SAMHITA AND BASHKALA SAMHITA. SO ALSO RIGVEDA HAS TWO SUTRAS VIZ ASWALAYANAM AND KOWSTHAKAM.

YAJUR VEDA HAS ALSO TWO SAMHITAS VIZ., SUKLA AND KRISHNA. IN THE SUKLA SAMHITA OF YAJUR VEDA, THERE ARE TWO SAKAS VIZ: MADYANINAM AND KANVAM; UNDER THESE TWO SAKAS, THERE ARE THREE SUTRAS VIZ., KATYAYANA SROWDHA SUTRA, AND TWO GRAHYA SUTRAS VIZ., VAJASANEYAM AND PARASKAVAM.

KRISHNA SAMHITA OF YAJUR VEDA ALSO HAS TWO SAKAS VIZ., ADWARYOO, AND TAITREEDA. FOR ADWARYOO SAKA, THERE ARE TWO SCHOOL OF THOUGHTS VIZ KATAKOM AND MAITRANEEYAM (KALAPAKOM). YET ANOTHER SAKA VIZ., TAITAREEYAM DISCARDED BY SAGE YAGNAVALKYA, IS AN ADDITION. TAITREEYAM LAST MENTIONED, HAS SEVEN SUTRABHEDAMS VIZ APASTHAMBA, BODAYANA, VADULAAGNIVESHA, VAIKANASA, BHARATWAJA AND SATYASHADA (HIRANYAKESI). ADDING TWO MORE SUTRAS VIZ MANAVAM AND VARAHAM TO THE SEVE SUTRAS ABOVE MENTIONED, KRISHNA SAMHITA OF YAJURVEDA HASA TOTAL OF FIVE DIFFERENT SAKAS AND NINE SUTRA BHEDAMS.


SUTRAS ARE APHORISMS IN SIMPLE LANGUAGE, TO REMEMBER THE VEDAS IN GENERAL..THERE ARE JAIMINI SUTRAS BASED ON POORVA MIMASA, AND VEDAVYASA'S SUTRAS RELATING TO UTTARA MIMASA. THERE ARE GRAHYA SUTRAS, DHARMA SUTRAS AND GULBA SUTRAS.


SAMA VEDA HAS THREE DIVISIONS KNOWN BY THE NAME SAHITYA PADANGAL. THEY ARE JAIMANEEYAM, RAMAYANEEYAM AND KOWDUMAM. SAMA VEDAY HAS 5 SUTRAS VIZ., JAIMANEEYA, DRAGVAYANAM, CHOBHILAM, KHADIRAM, KOWDHUMAM.


ATHARVA VEDA HAS TWO SAKAS VIZ GOWKHANAM AND PIPALADAM, THIS VEDA ALSO HAS TWO SUTRAS VIZ VAIDANAM AND KOWSIKOM. THEY ARE ALSO KNOWN AS GOWDHAMA SUTRAM AND GRAHYA SUTRAM RESPECTIVELY.





AT THE END OF SIXTH MANVANTHARA - CHAKSHUSHA MANVANTHARA, A NAIMITHIKA PRALAYAM OCCURRED WHEN KING SATYAVRIDHA, AS ORDAINED BY GOD, GOT INTO A BOAT, ALONG WITH SAPTA RISHIES. THE BOAT WAS BELIEVED TO BE THE EARTH WHICH FORMED AS A BOAT TO ACCOMMODATE THE KING AND RISHIES. THE BOAT WAS TIED TO A MATSYA (MATSYA AVADHAR). THE VEDAS WHICH WERE STOLEN BY AN ASURA - HAYAGREEVA - WERE RECOVERED AFTER KILLING THE ASURA. THEREAFTER, VEDAS WERE TAUGHT TO THE KING AND RISHIES. AFTER THE PRALAYAM WAS OVER, THE LINEAGE STARTED FROM SAPTA RISHIES. SAPTA RISHIES ARE: JAMADAGNI, BHARADWAJA, VISWAMITRA, ATRI, GOWTHAMA, VASHITA AND KASHYAPA.


VEDA SAHITYAM; BROADLY DIVIDED AS SROWDHAM, SMARTHAM AND SASTRAM.

SROWDHAM CONSISTS OF SAMHITA, BRAHMANA, ARANYAKA AND UPANISHADS.

SMARTAM (SMRITHY): AROUND 100 SMRITIES ARE AVAILABLE. MANU SMRITHY IS THE FIRST ONE. OTHER SMRITIES ARE YAGNAVALKA SMRITHY, PARASARA SMRITHY, BHARGAVA SMRITHY ETC.

SASTRAM CONSISTS OF SIKSHA, KALPAM, VYAKARANAM, NIRUKTAM, CHANDAS AND JYOTHISHAM.

AGAMAS: KALPAM MENTIONED ABOVE UNDER 'SASTRAM', DESCRIBES AGAMAS (METHOD OF IDOL WORSHIP). THE BASIS FOR AGAMA IS TANTHRIKOM. AGAMAS ARE: SAIVA AGAMA, VAISHNAVA AGAMA, AND SAKTHYA AGAMA. EACH AGAMA HAS FOUR ASECTS, GNANAM (STUDY OF ISWARA TATWAM), KRIYA AND CHARIYA (KARMAS INLUDING BIBMBHA PRATHISHTA) AND POOJA METHODS. VAISHNAVA AGAMA IS OTHERWISE KNOWN BY VAIKANASA AGAMA. BROADLY AGAMAS ARE GROUPED AS SAIVA AGAMAS (28 Nos), SAKTHA AGAMAS (FOR SAKTHY WORSHIP) AND PANCHARATRA AGAMAS (VAIKANASA AGAMA COME UNDER THIS GROUP). SOWRA AGAMA, GANAPATHYA AGAMA , VISHNU AGAMA, SAKTHY (ENERGY) ARE INCLUDED IN THE PANCHARATRA AGAMA. IT IS UNDERSTOOD THAT IN CERTAIN TEMPLES OF LORD VISHNU, VAIKANASA AGAMA IS FOLLOWED. IN MAJORITY TEMPLES, ONE OF THE PANCHARATRA AGAMAS IS FOLLOWED.

DARSANAS: THERE ARE SIX DARSANAS. THE AIM OF ALL DARSANAS IS TO KNOW THE REALITY THROUGH DIFFERENT DARSANAS; THE DARSANAS ARE NYAYAM, VYSESHIKOM, SANKYAM, YOGAM, MIMASA (POORVA MIMASA) AND VEDANTA (UTTARA MIMASA).

GOTRAM AND PRAVARAM : AS ALREADY INDICATED GOTRAMS ARE KNOWN BY THE RISHIES. THERE ARE 54 PRAVARAMS IN EIGHT GOTRAS. E.G. KASYAPA GOTRAM - PRAVARAM: KASYAPA, AVASTHARA, NYTHRUPAM. SAGE AGASTYA IS ALSO ADDED TO SAPTARISHIES, AND THUS EIGHT GOTRAS.

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ABSTRACT TO REMEMBER:

VEDA SAHITYAM CONSISTS OF SROWDHAM (SRUTHY), SMARTHAM (SMRITHY) AND SASTRAM.

SROWDHAM COMPRISES OF SAMHITA, BRAHMANAS, ARANYAKOM AND UPANISHADS.

SMARTHAM OTHERWISE KNOWN AS SMRITHY CONSISTS OF MANU SMRITHY, YAGNAVALKYA SMRITHY, PARASARA SMRITHY, BHARGAVA SMRITHY - AROUND 100 SMRITHIES ARE AVAILABLE.

SASTRAM: SIKSHA, KALPAM, VYAKARANAM, NIRUKTHAM, CHANDAS AND JYOTHISHAM.

AGAMAS: A PART OF KALPA.

ITHIHASAM: RAMAYANA AND MAHABHARATHA.

PANCHAMA VEDA: PURANAS

DARSANAMS: NYAYAM, VAISESHIKOM, SANKYAM, YOGAM, POORVA MIMASA (SAMHITAS AND BRAHMANAS) AND UTTARA MIMAMSA (ARANYAKA AND UPANISHADS) VEDA IS THE BASIS OF MIMAMSAS.

UPAVEDAS: AYURVEDA, DHANUR VEDA, GANDHARVA VEDA, ARTHAVEDA.

SUTRAMS: EACH SAKA OF VEDA HAS SEPARATE KALPA SUTRAM. EACH KALPA SUTRAM CONSISTS OF SROWDHA SUTRAM, GRAHYA SUTRAM,(FOR PERFORMING SHODAJA SAMSKARAMS) DHARMA SUTRAM GULBA SUTRAM.

SHODACHA SAMSKARAMS: COMING UNDER GRAHYA SUTRA A DIVISION OF KALPA. THERE ARE 16 SAMSKARAS BEGINNING FROM GARBHA DHANAM, SEEMANTHAM, NAMAKARANAM, CHORUNU, UPANAYANAM, MAHANAMNYAM (DISCIPLINE FOR STUDYING VEDAS), OUPANISHADAM ( DISCIPLINE TO LEARN UPANISHADS), GODHANAM, SAMAVARDHANAM, VIVAKOM AND FINALLY AGNYA DHANAM.

KARMAS: THERE ARE NITYA KARMAS, NIYAMITTIKA KARMAS KAMYA KARMAS AND PRAYACHITTA KARMAS. KARMAS LIKE SANDYAVANDANAM COME UNDER NITYA; SHODACHA SAMSKARAMS, SRADDHAMS COME UNDER NAIMITTIKA, YAGAS AND RITUALS TO ACHIEVE CERTAIN DESIRES FALL UNDER KAMYAM AND TO GET OUT OF KARMA LOBHAM, DURIDAKSHYAM, ONE PERFORMS PRAYACHITTA KARMA.

SOOKTHAM: A POETICAL LANGUAGE USED BY RISHIES, IN VEDA.

SAMHITA: A PART OF SRUTHY (SROWDHAM) FALLING UNDER VEDA SAHITYAM.

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IN THE UPAKARMA (KNOWN AS AVANI AVITTAM) ALL VEDAS, THEIR SUBDIVISIONS, SMRITHY, SASTRAM, PURANAS AND ITHIHASAS ARE REMEMBERED, THE PURPOSE OF WHICH IS OBVIOUSLY TO PURSUE THE LEARNING AND TO PRESERVE THE HERITAGE FOR EVER.

A MESSAGE A DAY

ALL THAT CONSTITUTE THE ENJOYABLE, THE ENJOYER AND THE ENJOYMENT IN

THE THREE REALMS - DIFFERENT FROM THEM ALL, "I" THE WITNESS, THE EVER

AUSPICIOUS PURE CONSCIOUSNESS. -- KAIVALYOPANISHAD --


IN ME ALONE EVERYTHING IS BORN; IN ME ALONE EVERYTHING EXISTS AND IN

ME EVERYTHING DISSOLVES. I AM THAT NON-DUAL BRAHMAN. - KAIVALYOPANISHAD -


THE UNTHINKABLE, THE UNMANIFEST, THE ONE OF ENDLESS FORMS, THE EVER

AUSPICIOUS, THE PEACEFUL, THE IMMORTAL, THE ORIGIN OF THE VERY CREATOR,

THE ONE WITHOUT A BEGINNING, A MIDDLE AND AN END, THE ONLY ONE,

THE ALL PERVADING, THE KNOWLEDGE, BLISS, THE FORMLESS AND THE

WONDERFUL. - KAIVALYOPANISHAD -


THERE IS ONLY ONE SENTIENT ACTIVE BEING, AMIDST THE MYRIADS OF

INSENTIENT AND INERT. THIS ONE INTELLIGENT BEING ALONE MANIFESTS

AS MANY. ETERNAL PEACE WILL BE ONLY FOR THOSE COURAGEOUS SOULS

WHO FIND OUT THIS AS THEIR SELF, AND NOT INDEED FOR OTHERS -

- BRAHMOPANISHAD -



THAT DIVINE BEING, WHO, THOUGH ONE AND DEVOID OF ANY QUALITY, PROJECTS

VARIOUS FORMS WITH THE HELP OF HIS OWN POWER, FOR HIS OWN INSCRUTABLE

PURPOSE, AND DISSOLVES THE WHOLE WORLD OF DIVERSE FORMS IN HIMSELF

AT THE END; MAY THAT ETERNAL EFFULGENT BEING ENDOW US WITH ENLIGHTEN-

MEND - SVETASWATROPANISHAD -


HE IS A PRINCE AMONG MEN WHO IS ADORNED WITH POISE (SAMA BHAVA).

THAT IS THE SADHANA ACCEPTED BY ALL THE VIRTUOUS SOULS OF THE WORLD.

OH RAMA, THAT PURE SOUL IS BEING PROSTRATED REVERED BY THE BEST OF

MEN AND EVEN SAGES - YOGA VASISHTA -


IN ALL THE VEDAS, I ALONE AM TAUGHT, AND THE KNOWER OF THE

VEDAS ALSO AM I; I AM THE REVEALER OF VEDANTA TOO. I AM UNTOUCHED

BY MERIT OR DEMERIT. I AM BEYOND DESTRUCTION. I HAVE NO BIRTH,

AND NO IDENTITY WITH THE BODY, ORGANS AND THE LIKE.

-KAIVALYOPANIOSHAD-

ANALYSE BY YOUR INTELLECT AND REMOVE THE FALSE NOTION SUCH AS 'I AM

THIS BODY, THE MIND ETC. THEREAFTER, TAKE REFUGE IN THE PURE BEING.

AFTERWARDS, IF YOU WORK, EAT AND DRINK AND LIVE A NATURAL LIFE,

YOU WONT BE BOUND AND YOU WILL BE AN AMANASKA - ONE WITHOUT MIND.

-YOGA VASISHTA-


THE SELF IS TO BE ATTAINED THROUGH VERACITY OF PENANCE, KNOWLEDGE

AND CONTINENCE. CULTIVATE ALL OF THEM CONTINUALLY AND CONSTANTLY.

WHILE ALL THE PURITIES GET DWINDLED THUS, THE ASCETICS OF STAINLESS

MIND BEHOLD HIM - THE RESPLENDENT, PURE SUPREME BEING WITHIN THEIR

BODY. MUNDAKOPANISHAD


ATMA CANNOT BE REALISED UNTIL AND UNLESS EVERYTHING IS FORESAKEN; THEN

WHAT REMAINS - WHAT YOU COME FACE TO FACE WITH - IS THE ATMA. THIS

IS THE OPINION OF THE ANCIENTS. - YOGAVASISHTA -


THE TYAGA ADORED BY GREAT SOULS, IS THE RELINQUISHMENT OF THE WORLD

APPEARANCE. SUCH TYAGA SERVES AS THE CAUSE FOR LIBERATION.

-APAROKSHANABHUTY


ALLAY YOUR HUNGER AS THOUGH YOU ARE HAVING MEDICAL TREATMENT

FOR A DISEASE, AND EAT THE DAILY ALMS YOU GET AS YOU WOULD

WITH THE MEDICINE; NEVER HANKER AFTER A DAINTY DISH; BE SATISFIED

WITH WHAT CHANCE BRINGS YOU. PATIENTLY ENDURE THE PAIRS OF

OPPOSITES LIKE HEAT AND COLD, PLEASURE AND PAIN. NEVER ENGAGE YOURSELF

IN IDLE FRUITLESS TALK, SEEK HOLY INDIFFERENCE AND DETACHMENT, AND

CEASE TAKING SIDES WITH PERSONS, WHETHER OUT OF PITY OR CONTEMPT.

BE EQUINIMOUS ALWAYS. - UPADESA PANCHAKA -


I COMMITED MY FIRST SIN, OH LORD OF THE UNIVERSE, BY ASCRIBING

FORM TO THE FORMLESS; PRAISING WITH LAUDATION THAT WHICH IS

INDESCRIBABLE, I COMMIITTED MY SECOND SIN; LOCATING IN A PARTICULAR

TEMPLE AND LOCALITY, THE GREAT LORD OF THE UNIVERSE, I COMMITTED

MY THIRD SIN. OH LORD OF THE UNIVERSE, PARDON ME FOR MY TRIPLE SINS.

SRI SANKARA


I AM INDEED BRAHMAN, WITHOUT DIFFERENCE, WITHOUT CHANGE, AND AM IN

THE NATURE OF KNOWLEDGE AND BLISS. I AM NOT, THEREFORE, THE BODY

WHICH IS UNREAL. THIS UNDERSTANDING IS KNOWLEDGE. - APAROKSHANUBOOTHY -


I AM WITHOUT CHANGE, WITHOUT FORM, WITHOUT BLEMISH AND WITHOUT DECAY.

I AM NOT, THEREFORE, THE BODY WHICH IS UNREAL. THIS IS KNOWLEDGE.
APAROKSHANABOOTHY

I AM WITHOUT DISEASE, WITHOUT APPEARANCE, WITHOUT ALTERNATIVES, ALL

PERVADING; I AM NOT, THEREFORE, THE BODY WHICH IS UNREAL. THIS IS

KNOWLEDGE -DIRECT REALISATIOM-


I AM WITHOUT ATTRIBUTES, WITHOUT ACTION, ETERNAL, ETERNALLY FREE

AND IMPERISHABLE; I AM NOT THEREFORE THE BODY WHICH IS UNREAL.

THIS IS KNOWLEDGE.-SELF REALISATION-


WHEN THE FORM OF ROPE IS UNDERSTOOD, THE APPEARANCE OF SERPANT

DISAPPEARS. sO TOO, WHEN THE ULTIMATE REALITY IS REALISED, THE

UNIVERSE VANISHES.


THE WISE MAN AT ALL TIMES, WOULD ATTENTIVELY MEDITATE UPON HIS OWN

SELF WHICH THOUGH UNSEEN, IS YET THE ONLY REALITY, AND THOUGH

MANIFEST AS THE ETERNAL UNIVERSE, IS YET OF THE NATURE OF SUBJECTIVE

CONSCIOUSNESS.


JUST AS A MOTHER, IN ORDER TO PACIFY HER CHILD THAT HAS BEEN WEEPING

FOR A VERY LONG TIME, PLACES BEFORE IT A GRAPE, A DATE, A MANGO

OR A GOOD PLANTAIN FRUIT, SO WELL, HAS THE UPANISHAD, BY VARIOUS

TEACHING EXPEDIENTS, ENLIGHTEN THE UTTERLY IGNORANT MIND THAT WANDERS

RESTLESSLY IN CONSEQUENCE OF THE FACULTY OF DELUSION ACQUIRED IN

NUMEROUS LIVES. - THE CENTURY OF VERSES -


ONE SHOULD CLEARLY REALISE THE SELF IN ALL BEINGS AND ALL SUCCESSIVE

MULTITUDE OF CREATED BEINGS IN THE SELF. HE SHOULD REPEATEDLY AND

PERSISTENTLY, PERCEIVE ALL THINGS AS THE SELF, HAVING FOR AN EXAMPLE

THE RELATION BETWEEN WATER ABD WAVES. THERE IS ONLY ONE BRAHMAN

WITHOUT A SECOND AS IS DECLARED BY THE VEDANTA. THE MANY DO NOT

IN ANY WAY EXIST; BUT HE WHO SEES THIS UNIVERSE AS MANIFOLD, PASSES

FROM DEATH TO DEATH. - CENTURY OF VERSES - SRI SANKARA -


A WISE PERSON SHOULD NEVER ENQUIRE OF THE UNIVERSE, WHAT IS THIS,

WHAT IS ITS NATURE, HOW WAS IT BORN AND WHAT IS THE CAUSE. HE

SHOULD MERELY THINK OF IT AS DELUSION. - SWAATMANIRUPANAM -


FOR THE WISE THAT REALISE EVERYTHING TO BE BRAHMAN, WHAT IS THERE TO

MEDITATE, WHAT TO SPEAK OR NOT SPEAK, WHAT TO DO OR NOT TO DO

- SWATMANIRUPANAM -


ALL THIS - WHATEVER APPEARS IN THIS UNIVERSE - IS PERVADED BY GOD.

THROUGH SACRIFICING SPIRIT YOU ENJOY HAPPINESS. -ISAVASYA UPANISHAD-


HE WHO SEES ALL BEINGS IN THE SELF, AND THE SELF IN ALL BEINGS

SHRINKS NOT - ISAVASYOPANISHAD -


WHEN THE SELF HAS BECOME ALL THINGS, WHAT SORROW, WHAT DELUSION CAN

THERE BE TO THE INDIVIDUAL WHO HAS PERCEIVED THIS ONENESS?
-SWATMANIRUPANAM-

IT IS THE EAR OF THE EAR, MIND OF THE MIND, SPEECH OF THE SPEECH

BREATH OF THE BREATH AND EYE OF THE EYE ,,-KENOPANISHAD-


IT IS INDEED OTHER THAN THE KNOWN AND ALSO ABOVE THE UNKNOWN.

IT IS BY WHICH SPEECH IS EXPRESSED, MIND IS MADE TO THINK, EYE

IS MADE TO SEE, EAR IS MADE TO HEAR, BREATH IS MADE TO INHALE -

KNOW THAT AS BRAHMAN AND NOT WHAT PEOPE WORSHIP HERE.KENOPANISHAD


HE WHO DOES NOT CONCEIVE, TO HIM IT IS KNOWN. HE WHO CONCEIVES IT

HE DOES NOT REALLY KNOW. KENOPANISHAD


THE GOOD AND THE PLEASANT APPROACH A MAN; THE WISE PREFERS THE

GOOD TO THE PLEASANT; BUT A FOOL CHOOSES THE PLEASANT FOR ITS

WORLDLY GOOD. KADOPANISHAD


FOOLS STEEPED IN IGNORANCE, WISE IN THEIR OWN CONCEIT AND REGARDING

THEMSELVES AS LEARNED GO ABOUT STAGGERING LIKE BLIND MEN LED BY THE

BLIND. KADOPANISHAD


THE KNOWING SELF IS NEVER BORN NOR DOES IT DIE. IT SPRANG FROM

NOTHING, AND NOTHING SPRANG FROM IT. IT IS UNBORN, ETERNAL, EVERLASTING

AND PRIMEVAL. IT IS NOT SLAIN WHEN THE BODY IS SLAIN.KADOANISHAD


IF THE SLAYER THINKS THAT HE SLAYS OR IF THE SLAIN THINKS THAT

HE IS SLAIN BOTH OF THEM DO NOT UNDERSTAND. HE NEITHER SLAYS NOR

HE IS SLAIN. KADOPANISHAD


SMALLER THAN THE SMALL AND GREATER THAN THE GREAT, THE SELF IS

HIDDEN IN THE HEART OF EVERY CREATURE. A MAN WHO IS FREE FROM

DESIRES, BEHOLD THE GLORY OF THAT SELF THROUGH THE TRANQUILITY OF

HIS MIND AND SENSES, AND BECOME FREED FROM SORROW. KADOPANISHAD


THOUGH SITTING STILL HE TRAVELS FAR; THOUGH LYING DOWN, HE MOVES I AM

UNABLE TO KNOW THAT GOD WHO IS BOTH JOYFUL AND JOYLESS. KADOPANISHAD


THE WISE MAN WHO KNOWS THE SELF AS BODILESS WITHIN THE BODIES

AS THE UNCHANGING AMONG CHANGING THINGS AS GREAT AND ALL PERVADING,

WILL NEVER GRIEVE. KADOPANISHAD


THE SELF CANNOT BE GAINED BY THE VEDA, NOR BY INTELLECTUAL POWER

NOR BY MUCH LEARNING. HE IS TO BE GAINED ONLY BY THE ONE WHOM HE

CHOOSES. TO SUCH A ONE THE SELF REVEALS HIS NATURE.KADOPANISHAD


THE MAN WHO HAS NOT TURNED AWAY FROM HIS EVIL WAYS, WHO IS

NOT TRANQUIL, WHO HAS NO CONCENTRATION OF MIND AND WHOSE MIND IS

NOT AT REST, HE CAN NEVER REACH THIS SELF THROUGH MERE KNOWLEDGE.
KADOPANISHAD

THAT SELF, HIDDEN IN ALL BEINGS, DOES NOT SHINE FORTH BUT IT

IS SEEN BY SUBTLER SEERS THROUGH THEIR SHARP AND SUBTLE INTELLECT.
KADOPANISHAD


THAT WHICH IS WITHOUT SOUND, WITHOUT TOUCH, WITHOUT FORM, WITHOUT

DECAY AND LIKEWISE WITHOUT TASTE, WITHOUT CHANGE, WITHOUT SMELL,

WITHOUT BEGINNING, WITHOUT END, BEYOND THE GREAT AND EVER ABIDING;

BY REALISING IT, ONE IS FREED FROM THR JAWS OF DEATH. KADOPANISHAD


THE SELF-EXISTENT PIERCED THE SENSES OUTWARD, AND SO, ONE LOOKS

OUTWARD AND NOT WITHIN ONESELF. SOME WISE MAN, SEEKING IMMORTALITY,

AND TURNING HIS EYES INWARD, SEES THE INNER SELF. KADOPANISHAD


THAT BY WHICH ONE PERCEIVES FORMS, TASTE, SMELL, SOUND AND TOUCHES

OF LOVE - BY THAT ALONE ONE HAS KNOWLEDGE. WHAT IS THERE THAT

REMAINS UNKNOWN TO IT. THIS VERILY IS THAT. KADOPANISHAD


THAT BY WHICH ONE PERCEIVES THINGS BOTH IN DREAM AND WAKING STATE,

HAVING KNOWN AS THE OMNIPRESENT SELF, THE WISE MAN DOES NOT GRIEVE.
KADOPANISHAD


HE WHO KNOWS THIS LIVING SPIRIT WHICH EXPERIENCES THE OBJECTS, AS

THE LORD OF THE PAST AND THE FUTURE, FEARS NO MORE.KADOPANISHAD


WHATEVER IS HERE THE SAME IS THERE. HE GOES FROM DEATH TO DEATH

WHO SEES ONLY MULTIPLICITY HERE. KADOPANISHAD







IT IS NOT BY ANY UPWARD BREATH OR DOWNWARD BREATH THAT A MORTAL

LIVES, BUT IT IS BY SOME OTHER ON WHICH THESE TWO DEPEND, THAT

MAN LIVES. -KADOPANISHAD-


THE ONE RULER - THE SELF WITHIN ALL BEINGS WHO MAKES HIS ONE

FORM MANIFOLD; THE WISE WHO PERCEIVES HIM WITHIN THEMSELVES - TO

THEM BELONG ETERNAL HAPPINESS. -KADOPANISHAD-


THAT IS IT - IT IS ONLY THUS THEY RECOGNISE THE INDESCRIBABLE

HIGHEST HAPPINESS. HOW THEN CAN I KNOW OF IT, WHETHER IT SHINES

OF ITSELF OR SHINES IN REFLECTION. -KADOPANISHAD-


THE SUN DOES NOT SHINE THERE NOR THE MOON AND THE STARS, NOR THERE

IS LIGHTINGS. HOW THEN COULD FIRE BURN. WHEN HE SHINES, EVERYTHING

SHINES AFTER HIM, BY HIS LIGHT ALL THIS IS LIGHTED. -KADOPANISHAD-


HIS FORM IS NOT TO BE SEEN, NOR ONE BEHOLDS HIM WITH THE EYE. HE

IS TO BE UNDERSTOOD IN THE HEART, AND THOUGHTS. -KADOPANISHAD-


WHEN THE FIVE INSTRUMENTS OF KNOWLEDGE STAND STILL TOGETHER WITH

THE MIND, AND THE INTELLECT ITSELF DOES NOT STIR, THAT, THEY SAY,

IS THE HIGHEST STATE. -KADOPANISHAD-


THOSE WHO ARE DEVOTED TO MEDITATION SEE THE POWER OF GOD HIDDEN

IN THEMSELVES. -SWETHASVATROPANISHAD-


HE IS THE ONE CONTROLLER OF EVERYTHING. HE MAKES THE SEED MANIFOLD.

THE WISE WHO PERCEIVES HIM ABIDING IN THEIR SELF, REMAINS IN

PEACE. -SWETHASVATROPANISHAD-


HE WHO ALWAYS ENVELOPS THIS WORLD, WHO IS THE KNOWER AND AUTHOR

OF TIME, WHO IS THE POSSESSOR OF QUALITIES AND OF ALL KNOWLEDGE,

IT IS BY HIS COMMAND THAT THE WORLD OF CREATION UNFOLDS ITSELF
-SWETHASVATROPANISHAD-


IF YOU HAVE ANY DESIRE FOR MUKTHY OR MOKSHA, THROW AWAY THE

VISHAYAS - THE TENDENCIES OF THE INDRIYAS TO GO OUT TOWARDS WORLDLY

OBJECTS - LIKE A POISON. FOR, THE MORE AND MORE YOU SATISFY YOUR

DESIRES, THE MORE AND MORE NEW SPROUTS OF DESIRES COME UP.
-ASHTAVAKRA GEETHA-

YOU ARE NOT THE EARTH, YOU ARE NOT THE WATER, THE FIRE, THE AIR

OR THE EATHER. RECOGNISE THAT YOU ARE THE SAKSHI, WITNESS OF THE

BODY, THE MIND AND THE INTELLECT. YOU ARE THE NON-MOVING, NON-CHANGING,

EVER PRESENT WITNESS. ONLY THIS RECOGNITION WILL GIVE YOU MUKTHY.
-ASHTAVAKRA GEETHA-


IF YOU ARE ABLE TO SEPARATE YOUR BODY FOM THE TRUE PERSONALITY

CENTRE, AND VIEW IT OBJECTIVELY RIGHT NOW YOU CAN BECOME A HAPPYY

MAN, FREE FROM BONDAGE. YOU CAN KNOW WHAT IS ANANDA RIGHT NOW.

TAKE REFUGE IN YOUR TRUE PERSONALITY AND ATTAIN PEACE.
-ASHTAVAKRA GEETHA-


YOU DO NOT BELONG TO ANY CASTE, CREED OR ASRAMAM; YOU ARE

UNATTACHED; YOU HAVE NO FORM; YOU ARE THE WITNESS OF THE HAPPENINGS

AROUND YOU.
-ASHTAVAKRA GEETHA-


DHARMA AND ADHARMA, SUKHA AND DUKKHA ARE OF THE MIND; YOU ARE BEYOND

THEM. YOU ARE NEITHER THE DOER NOR THE ENJOYER; YOU ARE NOT THE

EXPERIENCER; YOU ARE ALWAYS A MUKTHA.
-ASHTAVAKRA GEETHA-


MIND ALONE IS THE CAUSE OF BONDAGE AS WELL AS THE RELEASE OF MAN.

IF YOU ARE ATTACHED TO THE OBJECTS OF THE OUTSIDE WORLD,

YOU ARE BOUND.


TRANSCENDING THE MISERIES OF THE WORLD, AS IF THEY NEVER EXISTED

IN HIS MIND, RECOGNISING THAT LIFE HERE AND HEREAFTER, IS BEREFT

OF ANY JOY, AND TAKING TO THE PATH OF VEDANTA VICHARA AND THEREBY

ABIDING IN THE SPLENDOUR OF THE ATMAN, THE JEEVANMUKTHA SHINES IN

CITY THAT IS THE BODY. -YOGA VASISHTA-


THE SUPREME LORD DWELL IN ALL BEINGS AS THEIR VERY ATMAN; IGNORING

THIS, MORTAL MAN GOES THROUGH THE MOCKERY OF MY WORSHIP IN IDOLS.

THEY, WHO OUT OF PRIDE, STRONGLY HATE OTHERS, LOOKING THEM AS SEPARATE

FROM THEMSELVES, HATE ME WHO DWELLS IN ALL BEINGS ALIKE. HENCE THEY

CAN NEVER ATTAIN PEACE AND TRANQUILITY OF MIND.
SRIMAD BHAGAVATHAM


DESIRELESSNESS, FEARLESNESS, STABILITY, EQUIPOISE, WISDOM, NON-ATTACHMENT,

NON-DOERSHIP, GENTLENESS, DOUBTLESSNESS, WILL - POWER, UNIVERSAL LOVE,

INTELLIGENCE, CONTENTMENT, SOFTNESS OF HEART ANF SPEECH, THESE

QUALITIES DWELL IN A GNANI WHO BEING RID OF VASANAS, IS FREE FROM

THE SENSE OF ACCEPTANCE AND REJECTION. -YOGA VASISHTA-


THE MIND-MONKEY WHICH MOVES ABOUT IN THE FOREST, FULL OF CREEPERS

IN THE FORM OF DESIRES, WASTES THE ENTIRE LIFE TIME, JUMPING AIMLESSLY

FROM TREE TO TREE WHICH GROW IN THE FOREST IN THE FORM OF LUST AND

GREED, AND FINALLY GET NOT FRUIT AT ALL; THE MIND-MONKEY DOES NOT GET

THE PURE BLISS OF THE ATMAN. -YOGA VASISHTA-


HE WHO CREATES THIS UNIVERSE IN THE BEGINNING, AND HE WHOM THE VEDAS

GLORIOUSLY PRAISE AND SING ABOUT, IN HIM, I TAKE REFUGE, IN THE

FIRM FAITH AND BELIEF THAT MY INTELLECT MAY SHINE WITH KNOWLEDGE

OF BRAHMAN. -SVETASVATARAOPANISHAD-


BY WHICH THIS UNIVERSE IS PERVADED, BUT WHICH NOTHING PERVADES, BY

WHICH, SHINING, ALL THIS (UNIVERSE) SHINES AS ITS REFLECTION - THIS IS

THAT. - VIVEKACHOODAMANI-


IT IS NEITHER BORN NOR DIES, IT NEITHER GROWS NOR DECAYS, NOR DOES IT

UNDERGO ANY CHANGE, BEING ETERNAL. IT DOES NOT CEASE TO EXIST EVEN

WHEN THE BODY IS DESTROYED, LIKE THE SKY IN A JAR(AFTER IT IS BROKEN)

FOR IT IS INDEPENDENT. -VIVEKACHOODAMANI-


THE SUPREME SELF, DIFFERENT FROM PRAKRITHY AND ITS MODIFICATIONS

ESSENCE OF PURE KNOWLEDGE AND ABSOLUTE, DIRECTLY MANIFESTS THIS

ENTIRE GROSS AND SUBTLE UNIVERSE IN THE WAKING AND OTHER STATES

AS THE SUBSTRATUM (OF THE PERSISTENT SENSE OF EGOISM), AND MANIFESTS

ITSELF AS THE WITNESS OF BUDDHY, THE DETERMINATIVE FACULTY
-VIVEKA CHOODAMANI-


IT IS NOT FOR EVERYTHING, THAT EVERYTHING IS DEAR, BUT FOR THE

SAKE OF SELF, EVERYTHING IS DEAR. -BRIHADARANYOKAPANISHAD-


IF A MAN WORSHIPS ANOTHER DIETY THINKING THAT THE DEITY IS ONE,

AND HE IS ANOTHER, HE DOES NOT KNOW. -BRIHADARANYOKAPANISHAD-


THE SELF IS DEARER THAN MOTHER, DEARER THAN ALL ELSE -
BRIHADARANYOKAPANISHAD-


THIS SELF-EFFULGENT ATMAN WHICH IS DISTINCT FROM THE FIVE SHEATHS, THE

WITNESS OF THE THREE STATES, THE REAL, THE CHANGELESS, THE UNTAINTED,

THE EVER-LASTING BLISS - IS TO BE REALISED BY THE WISE MAN

AS HIS OWN SELF. - VIVEKACHOODAMANI -


THE ATMAN IS A SELF-COGNISED ENTITY BECAUSE IT IS COGNISED BY ITSELF.

HENCE THE INDIVIDUAL SOUL ITSELF IS THE SUPREME BRAHMAN.
VIVEKACHOODAMANI


BRAHMAN IS EXISTENCE, KNOWLEDGE, INFINITY, PURE SUPREME, SELF-EXISTENT

ETERNAL AND INDIVISABLE BLISS, NOT DIFFERENT (IN REALITY) FROM THE

INDIVIDUAL SOUL, AND DEVOID OF INTERIOR OR EXTERIOR. IT IS (EVER)

TRIUMPHANT. -VIVEKACHOODAMANI-


THAT WHICH IS BEYOND CASTE AND CREED, FAMILY AND LINEAGE, DEVOID

OF NAME AND FORM, MERIT AND DEMERIT, TRANSCENDING SPACE, TIME AND

SENSE OBJECTS - THAT BRAHMAN ART THOU, MEDITATE ON THIS IN

THY MIND. -VIVEKACHOODAMANI-


THAT SUPREME BEING WHICH IS BEYOND THE RANGE OF ALL SPEECH, BUT

ACCESSIBLE TO THE EYE OF PURE ILLUMINATION, WHICH IS PURE, THE

EMBODIMENT OF KNOWLEDGE, THE BEGININGLESS ENTITY - THAT BRAHMAN

ART THOU; MEDITATE ON THIS IN THY MIND. -VIVEKACHOODAMANI-


THAT WHICH IS UNTOUCHED BY THE SIX FOLD WAVE, MEDITATED UPON

BY THE YOGI'S HEART, BUT NOT GRASPED BY THE SENSE OBJECTS, WHICH

THE BUDDHY CANNOT KNOW AND WHICH IS UNIMPEACHABLE, THAT BRAHMAN

ART THOU - MEDITATE ON THIS IN THY MIND. -VIVEKACHOODAMANI-


THAT WHICH IS THE SUBSTRATUM OF THE UNIVERSE WITH ITS VARIOUS

SUB-DIVISIONS WHICH ARE ALL CREATIONS OF DELUSION, WHICH ITSELF HAS

NO OTHER SUPPORT, WHICH IS DISTINCT FROM THE GROSS AND SUBTLE,

WHICH HAS NO PARTS AND HAS VERILY NO EXEMPLAR - THAT BRAHMAN ART

THOU - MEDITATE ON THIS IN THY MIND. -VIVEKACHUDAMANI-

THAT WHICH IS FREE FROM BIRTH, GROWTH, DEVELOPMENT, WASTE, DISEASE

AND DEATH, WHICH IS INDESTRUCTIBLE, WHICH IS THE CAUSE OF THE

PROJECTION, MAINTENANCE AND DISSOLUTION OF THE UNIVERSE - THAT

BRAHMAN ART THOU, MEDITATE ON THIS IN THY MIND. -VIVEKACHOODAMANI-


THAT WHICH IS FREE FROM DIFFERENTIATION, WHOSE ESSENCE IS NEVER

NON-EXISTENT, WHICH IS UNMOVED LIKE THE OCEAN WITHOUT WAVES, THE

EVER-FREE, OF INDIVISABLE FORM- THAT BRAHMAN ART THOU - MEDITATE

ON THIS IN THY MIND. -VIVEKACHOODAMANI-


THAT WHICH THOUGH ONE ONLY, IS THE CAUSE OF THE MANY, WHICH REFUTES

ALL OTHER CAUSES, BUT IS ITSELF WITHOUT CAUSE. DISTINCT FROM MAYA

AND ITS EFFEC - THE UNIVERSE, AND INDEPENDENT - THAT BRAHMAN ART

THOU - MEDITATE ON THIS IN THY MIND. -VIVEKACHOODAMANI-


THAT WHICH IS FREE FROM DUALITY,WHICH IS INFINITE AND INDESTRUCTIBLE,

DISTINCT FROM THE UNIVERSE AND MAYA, SUPREME AND ETERNAL, WHICH IS

UNDYING BLISS, TAINTLESS - THAT BRAHMAN ART THOU - MEDITATE ON THIS

IN THY MIND. - VIVEKACHOODAMANI -



THAT REALITY (WHICH THOUGH ONE) APPEARS VARIOUSLY OWING TO DELUSION,

TAKING ON NAMES AND FORMS, ATTRIBUTES AND CHANGES, ITSELF ALWAYS

UNCHANGED LIKE GOLD IN THE MODIFICATIONS, THAT BRAHMAN ART THOU -

MEDITATE ON THIS IN THY MIND. -VIVEKACHOODAMANI-


WHEN THE MIND IS DESTROYED BY THE MIND, AND HAS ARRIVED AT THE

STATE DEVOID OF EGOTISM, AND WHEN THOUGHTS HAVE DROPPED DOWN (OR

VANISHED) THROUGH THOUGHT, I REMAIN SELF-ABIDING AND ALONE.


ASSUME ACTIVITIES WITH YOUR SENSES FREE FROM MENTAL IMPRESSIONS. WHAT

YOU DO SOLELY WITH YOUR ORGANS OF SENSES, MOVING AMONG EXISTING

OBJECTS, WITH A MIND FREE FROM ASSOCIATION , THAT IS NOT DONE (i.e., THAT

IS NOT BINDING)


IN THE VAST OCEAN OF BLISS OF MINE THOUSANDS OF BUBBLES - BRAHMANDAM

APPEAR AND DISSOLVE DUE TO THE BREEZE - MAYA


RELIGIOUS RITES ARE FRUITFUL TO ONE DEVOID OF KNOWLEDGE ON ACCOUNT

OF THE STRENGTH OF HIS MENTAL IMPRESSIONS. TO ONE POSSESSED OF

KNOWLEDGE ON ACCOUNT OF THE DESTRUCTION OF MENTAL IMPRESSIONS, ALL

RITUALS ARE USELESS.


WHAT IS THE USE OF MANY WORDS. IMAGINATION IS THE GREATEST BONDAGE.

ITS ABSENCE IS FREEDOM.


THE STUPID MAN THINKS HE IS THE BODY, THE BOOK LEARNED MAN IDENTIFIES

HIMSELF WITH THE MIXTURE OF BODY AND SOUL WHILE THE SAGE POSSESSED

OF REALISATION DUE TO THE DISCRIMINATION ('VIVEKA VIGNANAM') LOOKS

UPON THE ETERNAL ATMAN AS HIS SELF AND IS CONTEMPLATIVELY AWARE

"I AM BRAHMAN" -VIVEKA CHOODAMANI-


I AM NEITHER THE MIND, INTELLIGENCE, EGO NOR CHITTA. NEITHER THE

EARS, NOR THE TONGUE NOR THE SENSES OF SMELL AND SIGHT; NEITHER

EATHER NOR AIR NOR FIRE NOR WATER NOR EARTH. I AM ETERNAL BLISS

I AM SHIVA, I AM SHIVA.


I AM NEITHER PRANA NOR THE FIVE VITAL BREATHS; NEITHER THE SEVEN

ELEMENTS OF THE BODY NOR ITS FIVE SHEATHS' NOR HANDS NOR FEET

NOR TONGUE NOR OTHER ORGANS OF ACTION. I AM ETERNAL BLISS - SHIVA


NEITHER GREED NOR DELUSION, LOATHING NOR LIKING HAVE I, NOTHING OF

PRIDE OR EGO OR DHARMA OR LIBERATION NOR OBJECTS FOR ITS DESIRING,

I AM ETERNAL BLISS - SHIVA


NEITHER OF PLEASURE AND PAIN, OF VIRTUE AND VICE ; OF MANTRA OR SACRED

PLACES, OF VEDAS OR SACRIFICE ; NEITHER AM I THE EATER OF FOOD

NOR THE ACT OF EATING. I AM ETERNAL BLISS - SHIVA.


DEATH OR FEAR I HAVE NONE, NOR ANY DISTINCTION OF CASTE, NEITHE FATHER

NOR MOTHER NOR EVEN A BIRTH, HAVE I, NEITHER FRIEND NOR COMRADE

NEITHER DISCIPLE NOR GURU, I AM ETERNAL BLISS - SHIVA


I HAVE NO FORM, THE ALL PERVADING AM I; EVERYWHERE, I EXIST AND

YET, AM BEYOND THE SENSES. NEITHER SALVATION AM I, NOR ANYTHING

TO BE KNOWN. I AM ETERNAL BLISS - SHIVA. (- SIX STANZAS OF NIRVANA-)


I AM SUBTLER THAN THE SUBTLE, LIKEWISE, I AM THE GREATEST OF ALL;

I AM THE MANIFOLD UNIVERSE; I AM THE ANCIENT ONE, THE PURUSHA

AND THE RULER. I AM THE EFFULGENT ONE AND THE ALL BLISSFUL.
-KAIVALYOPANISHAD-


KNOWING THE BEGINNING, MIDDLE AND THE END OF THE WORLDLY LIFE

TO BE THE SOURCE OF FEAR AND SORROW, AND RENOUNCING ALL THE

RITUALS PERTAINING TO THE MANDATES AND INJUNCTIONS OF RELIGION,

ONE SHOULD MEDITATE UPON THE SELF WHICH IS THE SUPREME SPIRIT

DWELLING IN ALL BEINGS.


IT IS THAT BRAHMAN WHICH IS PEACEFUL, UNBORN, ONE WITHOUT A SECOND,

BEGINNINGLESS AND ENDLESS THAT HAS COME UNDER THE INFLUENCE OF DELUDED

NOTION OF BEING A JIVA AND SEES MULTIPLICITY IN THE LIMITLESS PURE

CONSCIOUSNESS WHICH IS ITS ORIGINAL AND REAL NATURE. WHEN THE DELUSION

AND SUPERIMPOSITION ARE GONE THROUGH REAL ATMA-GNANA, THE JIVA IS

NO LONGER JIVA, BUT BRAHMAN ITSELF.


IT MOVES AND IT MOVES NOT; IT IS FAR AND LIKEWISE IT IS NEAR

IT IS INSIDE ALL THIS AND IT IS OUTSIDE OF ALL THIS.
-ISAVASYOPANISHAD-


THE EYE DOES NOT GO THERE; THE SPEECH DOES NOT GO NOR THE MIND.

WE DO NOT KNOW, WE DO NOT UNDERSTAND, HOW CAN WE UNDERSTAND ABOUT

IT. -KENOPANISHAD-



THAT WHICH IS NOT EXPRESSED THROUGH SPEECH, BUT THAT BY WHICH

SPEECH IS EXPRESSED, KNOW THAT AS BRAHMAN AND NOT WHAT PEOPLE

WORSHIP HERE. -KENOPANISHAD-


WHEN IT IS KNOWN THROUGH EVERY CONSCIOUS STATE, IT IS RIGHTLY

KNOWN, AND ONE ATTAINS ETERNAL LIFE THEREBY, THROUGH HIS OWN SELF

HE GAINS STRENGTH, AND THROUGH HIS KNOWLEDGE, IMMORTALITY.
-KENOPANISHAD-


LOOK BACK TO HOW IT WAS WITH THOSE WHO WENT BEFORE, LOOK

FORWARD TO HOW IT WILL BE WITH THOSE WHO COME HEREAFTER. A MORTAL

RIPENS LIKE CORN; LIKE CORN HE SPRINGS UP AGAIN. -KADOPANISHAD-


THE WISE MAN SHOULD DRAW HIS SPEECH INTO HIS MIND, HIS MIND

INTO UNDERSTANDING, HIS UNDERSTANDING TO THE GREAT SOUL AND THE

GREAT SOUL INTO SILENT SELF.


THAT WHICH IS WITHOUT SOUND, WITHOUT TOUCH, WITHOUT FORM, WITHOUT

DECAY AND LIKEWISE WITHOUT TASTE, WITHOUT CHANGE, WITHOUT SMELL,

WITHOUT BEGINNING, WITHOUT END, BEYOND THE GREAT AND EVER ABIDING

BY REALISING IT ONE IS FREED FROM THE JAWS OF DEATH.
-KADOPANISHAD-


HE WHO HAS NEITHER BEGINNING NOR END, WHO IN THE MIDST OF CHAOS,

HAS CREATED ALL THINGS AND WHO, HAVING MANY FORMS, PERVADES ALONE

THE UNIVERSE, KNOWING HIM, ONE IS FREE FROM ALL FETTERS.
SWETHA..UPANISHAD-


IT IS NEITHER FEMALE NOR MALE NOR IS IT NEUTER; WHATEVER BODY

IT TAKES, WITH THAT IT IS JOINED. -SWETH..-UPANISHAD-


THIS LIVING SOUL IS TO BE KNOWN AS A PART OF THE HUNDREDTH PART

OF THE POINT OF A HAIR DIVIDED A HUNDREDFOLD, AND YET, IT IS

POTENTIALLY INFINITE. -SWETHA--UPANISHAD-



THAT WHICH IS HIDDEN IN THE MYSTIC UPANISHADS OF THE VEDAS - BRAHMA

KNOWS IT IS THE SOURCE OF HIMSELF, THE GODS AND SEERS OF OLD

WHO KNEW IT CAME TO PARTAKE OF ITS NATURE, AND BECAME IMMORTAL.
-SWETH..UPANISHAD-


HE IS THE SOURCE OF ALL DEVELOPING EACH ACCORDING TO ITS NATURE

AND BRINGING INTO MATURITY ALL THAT CAN BE DEVELOPED. HE IS THE

ONE WHO DISTRIBUTES ALL QUALITIES, AND RULES OVER THE WHOLE WORLD.

-SWETHA..UPANISHAD-


HIS FORM CANNOT BE SEEN, NO ONE SEES HIM WITH THE EYE. THOSE WHO,

THROUGH THE HEART AND THE MIND KNOW HIM WHO IS ABIDING IN THE

HEART, BECOME IMMORTAL. -SWETHA..UPANISHAD-


WHEN THE DARKNESS IS GONE THEN THERE IS NEITHER DAY NOR NIGHT,

NEITHER BEING NOR NON-BEING. THE BLESSED LORD (SIVA) ALONE IS

THERE. THAT IS THE ETERNAL ADORABLE LIGHT OF SAVITR, AND FROM

THAT HAS PROCEEDED THE ANCIENT WISDOM. -SWETHA..UPANISHAD-


THAT GOD IS THE MAKER OF ALL THINGS - THE GREAT SELF WHO IS

ALWAYS DWELLING IN THE HEART OF MAN LIMITED BY THE HEART, THE

THE UNDERSTANDING AND THE MIND. THEY WHO KNOW IT BECOME IMMORTAL.

-SWETHA...UPANISHAD-


THE BLESSED LORD WHO IS HIDDEN IN ALL BEINGS WHO IS EXCEEDINGLY FINE

LIKE THE FILM OVERE THE MELTED BUTTER, THE GOD WHO ALONE PERVADE

THE UNIVERSE - BY KNOWING HIM, ONE IS FREE FROM ALL BONDS.
-SWETHA..UPANISHAD-


HE IS INDEED THE GUARDIAN OF THIS WORLD IN TIME, THE LORD OF

ALL, HIDDEN IN ALL THINGS. IN HIM ARE UNITED THE SEERS OF

BRAHMAN AS WELL AS THE GODS. BY KNOWING HIM, ONE CUTS THE

CORDS OF DEATH. -SWETHA....UPANISHAD-


HE WHO IS SUBTLER THAN THE SUBTLEST, WHO IN THE MIDST OF CHAOS

HAS CREATED ALL THINGS OF MANIFOLD FORMS, WHO ALONE ENVELOPES

EVERYTHING - BY KNOWING HIM AS THE AUSPICIOUS LORD, ONE ATTAINS

PEACE FOR EVER. -SWETHA...UPANISHAD-


SUBTLER THAN THE SUBTLE, GREATER THAN THE GREAT, THE SELF IS

HIDDEN IN THE HEART OF THE CREATIONS. BY THE GRACE OF GOD, ONE

SEES HIM WHO IS ACTIONLESS, SEES HIS MAJESTY, AND BECOMES FREED

FROM SORROW. -SWETHA..UPANISHAD-


THAT WHICH IS BEYOND THE WORLD, IS WITHOUT FORM AND SUFFERING,

THOSE WHO KNOW IT BECOME IMMORTAL; OTHERS SUFFER MISERY.
-SWETHA--UPANISHAD-


THE WHOLE WORLD IS FILLED BY THIS PURUSHA, TO WHOM THERE IS

NOTHING SUPERIOR, FROM WHOM THERE IS NOTHING DIFFERENT, THAN WHOM

THERE IS NOTHING SMALLER OR LARGER, AND WHO STANDS ALONE FIXED

LIKE A TREE IN THE SKY. -SWETHA..UPANISHAD-


HIGHER THAN THIS, IS THE SUPREME, INFINITE BRAHMAN HIDDEN IN THE

BODIES OF CREATURES - THE ONE ENVELOPING THE UNIVERSE, KNOWING

HIM TO BE THE LORD, ONE BECOMES IMMORTAL. -SWETHA..UPANISHAD-


WHAT IS SUNG IN THE VEDAS IS THE HIGHEST BRAHMAN; IN IT, THERE

IS THE TRIAD; AND IT IS THE FIRM SUPPORT; IT IS IMPERISHABLE;

THE KNOWER OF BRAHMAN, BY KNOWING WHAT IS THEREIN, BECOME DEVOTED

TO IT, AND IS MERGED IN BRAHMAN, BEING FREED FROM BIRTH.
-SWETHA...UPANISHAD-


THOSE WHO WERE DEVOTED TO MEDITATION AND CONCENTRATION, SAW THE

POWER OF GOD HIMSELF HIDDEN IN ITS OWN QUALITIES. HE IS THE

ONE WHO PRESIDES OVER ALL THE CAUSES FROM TIME TO THE SOUL.

-SWETHA...UPANISHAD-


IN THAT STATE (ENLIGHTENED STATE), A FATHER IS NO FATHER, A

MOTHER IS NO MOTHER, THE WORLDS ARE NO WORLDS, THE GODS ARE

NO GODS, AND THE VEDAS ARE NO VEDAS. IN THAT STATE, A THIEF IS

NO THIEF, A MENDICANT IS NO MENDICANT, AN ASCETIC IS NO ASCETIC.

HE IS NOT FOLLOWED BY GOOD, HE IS NOT FOLLOWED BY EVIL FOR THAT,

HE HAS PASSED BEYOND ALL THE SORROWS OF THE HEART.
-BRIHADARANYAKA UPANISHAD-

THAT IMPERISHABLE IS THE UNSEEN SEER, THE UNHEARD HEARER THE UNTHOUGHT

THINKER, THE UNKNOWN KNOWER. THERE IS NO OTHER SEER BUT HE; NO

OTHER HEARER BUT HE, THERE IS NO OTHER KNOWER BUT HE. IT IS IN

THIS IMPERISHABLE, THAT SPACE IS WOVEN LIKE WARP AND WOOF.
-BRIHADARANYAKA UPANISHAD-


HE WHO DWELLS IN ALL BEINGS AND IS WITHIN ALL BEINGS, WHOM THE BEINGS

DO NOT KNOW , WHOSE BODY ALL BEINGS ARE, WHO CONTROLS ALL BEINGS

FROM WITHIN - HE IS YOUR SELF, THE INNER CONTROLLER, THE IMMORTAL.
-BRIHADARANYAKA UPANISHAD-


VERILY, IT IS NOT FOR THE SAKE OF EVERYTHING, EVERYTHING IS DEAR,

BUT FOR THE SAKE OF THE SELF, EVERYTHING IS DEAR.
-BRIHADARANYAKA UPANISHAD-


IT IS THE SELF THAT SHOULD BE SEEN, HEARD OF, REFLECTED ON AND

MEDITATED UPON. VERILY WHEN THE SELF IS SEEN, HEARD OF, REFLECTED ON

AND UNDERSTOOD, ALL THIS IS KNOWN. -BRIHADARANYAKA UPANISHAD-


AS A BIRD TIED BY A STRING FLIES FIRST IN EVERY DIRECTION AND

FINDING NO RESTING PLACE EXCEPT THE PLACE WHERE IT IS BOUND, THE MIND

ALSO FLYING IN VARIOUS DIRECTION AND FINDING NO RESTING PLACE,

SETTLES DOWN IN THE VITAL BREATH, FOR THE MIND IS BOUND TO THE

VITAL BREATH. -CHANDOGYA UPANISHAD-


JUST AS BY ONE CLOD OF CLAY ALL THAT IS MADE OF CLAY IS KNOWN,

THE DIFFERENCE BEING ONLY A NAME ARISING FROM SPEECH, WHILE THE TRUTH

IS THAT IT IS JUST CLAY. -CHANDOGYA UPANISHAD-


VERILY, ALL THIS IS BRAHMAN; LET A MAN MEDITATE ON IT IN

TRANQUILITY AS THAT FROM WHICH HE CAME FORTH TO WHICH HE SHALL

RETURN AND IN WHICH HE BREATHS. VERILY, A MAN IS WHAT HE

MEDITATES. -CHANDOGYA UPANISHAD-


HE WHO CONSISTS OF MIND, WHOSE FORM IS LIGHT, WHOSE WILL IS TRUTH

WHOSE SOUL IS SPACE, WHO CONTAINS ALL WORKS, ALL DESIRES, ALL ODOURS,

ALL TASTES AND WHO PERVADES THE WHOLE WORLD - SILENT AND UNMOVED.

-CHANDOGYA UPANISHAD-


HAVING PERFORMED PENANCE, HE UNDERSTOOD THAT BLISS IS BRAHMAN AND IT

IS FROM BLISS THAT THOSE BEINGS ARE BORN. - TAITREEYA UPANISHAD-


THAT WHICH DOES NOT COGNISE EITHER INTERNAL OR EXTERNAL OBJECTS,

WHICH IS NOT A MASS OF COGNITION, WHICH IS NEITHER COGNITIVE NOR

NON-COGNITIVE, THAT WHICH CANNOT BE SEEN, WHICH CANNOT BE DESCRIBED

WHICH CANNOT BE GRASPED, WHICH HAS NO DISTINCTIVE MARKS, WHICH

CANNOT BE THOUGHT OF, WHICH CANNOT BE DESIGNATED, THAT OF WHICH

THE ESSENCE IS THE KNOWLEDGE OF THE ONENESS OF THE SELF, THAT

IN WHICH THE WORLD CEASES TO EXIST, THE PEACEFUL, THE BENIGN, THE

NON-DUAL - SUCH THEY THINK, IS THE FOURTH QUARTER. THAT IS ATMAN;

THAT IS TO BE KNOWN.


THE WORLD IS NOTHING BUT A CREATION OF SANKALAPAS; IT EXISTS ONLY IN

OUR IMAGINATION, COGITATION AND RUMINATION. RID OF SANKALPAS - THESE

USELESS IMAGINATIONS- THE NOTIONS OF SORROW AND PLEASURE WILL GO.

NIRVIKALPA COMES, AND YOU HAVE ABIDING SHANTI. -YOGAVASISHTA-


THE VERY COMING INTO EXISTENCE OF THE MIND IS REAL DESTRUCTION.

THE REAL GLORY IS IN KILLING THE MIND. THE CHAIN THAT BINDS US

IS AGNANA. - YOGA-VASISHTA-


WITHOUT SOMETHING THAT EXISTS, CAN THERE BE NOTIONS OF EXISTENCE.

FREE OF THOUGHTS IT IS THERE, THE INNER BEING NAMED THE HEART.

HOW THEN TO CONCEIVE IT, IS THE QUESTION. TO CONCEIVE IT, IS TO BE

IT, IN THE HEART. -SAT DARSANA -


SOUND AND FORM, SMELL, TOUCH AND TASTE, THESE MAKE UP THE WORLD.

UPON THEM, THE SENSES LET THE LIGHT. IN MIND'S DOMAIN, THE SENSES

MOVE. HENCE, THE WORLD IS NOTHING BUT THE MIND. SAT-DARSANA-


GOD, WPRLD AND SOUL - FROM THIS TRIPLE TRUTHS, ALL RELIGIONS PROCEED.

WHILE THE EGO REIGNS, THE THREE ARE APART. TRANSCENDING ALL STATES,

IS THE POISE OF SELF, WHERE THE EGO IS LOST.


ALL THIS IS THE REAL, THE CONSCIENT THE DELIGHT; NO, IT IS THE

REVERSE; SUCH ARE QUARRELS VAIN. AGREEABLE TO ALL, FROM UNCERTAINITY

ALOOF, IS THE STATE EXALTED WHERE THE EGO LIVES NOT, NOR THE WORLD

IS SEEN.


THE EGO THAT SPROUTS ON THE SELF, EXPRESSES ITSELF COVERING UP THE

SELF, AS THE CLOUDS THAT ARE CAUSED BY THE RAYS OF THE SUN, HOVER

ABOVE COVERING UP THE SUN ITSELF.


WHEN THE CHITTA TOTALLY DISINTEGRATES AS THE RESULT OF THE

DISSIPATION OF THE MENTAL TENDENCIES , THE THICK DARK CLOUDS OF

SAMSARA ALSO DISSIPATE. THEN THE ONE PURE CONSCIOUSNESS WHICH IS

THE UNBORN, ORIGINAL CAUSE, THE ALL PERVADING REALITY, REVEALS ITSELF

WITHIN, AS THE SARAT SKY REVEALS ITSELF WHEN THE CLUDS MOVE OFF.

-YOGAVASISHTA-


TRANSCENDING THE INNERMOST SELF, THE PRIMEVAL PURUSHA WHOSE ESSENCE

IS THE CONSTANT REALISATION OF INFINITE BLISS, WHICH IS EVER THE

SAME, YET REFLECTING THROUGH THE DIFFERENT MENTAL MODIFICATIONS

AND COMMANDED. BY WHICH THE ORGANS AND PRANA PERFORM THEIR FUNCTIONS.

-VIVEKACHOODAMANI-


THAT BEYOND WHICH THERE IS NOTHING, WHICH SHINES ABOVE MAYA, WHICH

IS SUPERIOR TO ITS EFFECTS-THE UNIVERSE-, THE INMOST SELF OF ALL,

FREE FROM DIFFERENTIATION, THE REAL SELF, THE EXISTENCE, KNOWLEDGE

BLISS, ABSOLUTE, INFINITE AND IMMUTABLE BRAHMAN.


TO ME THERE IS NO DESIRE FOR THE CONTINUANCE

OF ENJOYMENT NOR FOR THE ABANDONING OF ENJOY-

MENT. WHATEVER COMES, LET IT COME; WHATEVER DEPARTS

LET IT GO.


PERFORM YOUR DUTIES DWELLING IN YOGA, RELIQUISHING

ATTACHMENT TO SUCCESS AND FAILURE. EQUANIMITY IS

CALLED YOGA. - B.GEETHA -


ENDOWED WITH EQUANIMITY, ONE SHEDS IN THIS LIFE

BOTH GOOD AND EVIL. THEREFORE EXERT YOURSELF FOR

THIS YOGA OF EQUANIMITY. SKILL IN ACTION LIES IN

THE PRACTICE OF THIS YOGA. -B.GEETHA-


SENSE OBJECTS CEASE FOR HIM WHO DOES NOT ENJOY THEM

WITH HIS SENSES; BUT THE TASTE FOR THEM PERSISTS.

THIS RELISH ALSO DISAPPEARS IN THE CASE OF MAN OF

STABLE MIND WHEN HE SEES THE SUPREME. -B.GEETHA-


MAN IS BOUND BY SHACKLES OF KARMA, ONLY WHEN ENGAGED

IN ACTIONS OTHER THAN WORK PERFORMED FOR THE SAKE

OF SACRIFICE. -B.GEETHA-


ALL ACTIONS ARE BEING DONE BY THE MODES OF PRAKRITHY.

THE FOOL WHOSE MIND IS DELUDED BY EGO, CONSIDERS HIMSELF

TO BE THE DOER. -B.GEETHA-


HE WHO SEES INACTION IN ACTION, AND ACTION IN INACTION,

IS WISE AMONG MEN; HE IS A YOGI. -B.GEETHA-


HE WHO IS CONTENTED WITH WHATEVER IS GOT UNSOUFGT,

FREE FROM JEALOUSY AND HAS TRANSCENDED ALL PAIRS OF

OPPOSITES (LIKE JOY AND GRIEF) AND IS BALANCED IN

SUCCESS AND FAILURE, SUCH A KARMAYOGI, THOUGH ACTING IS

NOT BOUND. -B.GEETHA-


HE WHOSE ATTACHMENT HAS GONE, WHOSE MIND IS ESTABLISHED

IN KNOWLEDGE AND WHO WORKS FOR THE SACRIFICE, ALL ACTIONS

OF THAT MAN MELT AWAY. -B.GEETHA-


THE LORD DETERMINES NOT THE DOERSHIP NOR THE DOING

OF BEINGS, NOR EVEN THEIR CONTACT WITH THE FRUITS OF

ACTIONS. IT IS NATURE THAT FUNCTIONS. -B.GEETHA-


HE WHO WITH REASON, ,IS FIRM AND FREE FROM DOUBT, REJOICES NOT

ON OBTAINING WHAT IS AGREEABLE, AND DOES NOT FEEL PERTURBED

ON MEETING WITH THE UNPLEASANT, THAT KNOWER OF BRAHMAN, LIVES

ETERNALLY IN IDENTITY WITH IT. -B.GEETHA-


ONE SHOULD LIFT ONESELF BY ONE'S OWN EFFORTS AND SHOULD NOT

DEGRADE ONESELF, FOR, ONE'S OWN SELF IS ONE'S FRIEND, AND ONE'S

OWN SELF, IS ONE'S ENEMY. -B.GEETHA-


THE YOGI WHO IS UNITED IN IDENTITY WITH THE ALL PERVADING

INFINITE CONSCIOUSNESS AND LOOKS ON ALL WITH AN EQUAL EYE,

SEES THE SELF PRESENT IN ALL BEINGS, AND ALL BEINGS EXISTING

IN THE SELF. -B.GEETHA-


THOSE DEVOTEES WHO KNOWING NO ONE ELSE CONSTANTLY THINK OF ME

AND WORSHIP ME IN A DISINTERESTED WAY, TO THOSE EVER UNITED

IN THOUGHT WITH ME, I BRING FULL SECURITY AND PERSONALLY ATTEND

TO THEIR NEEDS. -B.GEETHA-


HE WHO TAKES PRAISE AND REPROACH ALIKE, WHO IS GIVEN TO

CONTEMPLATION AND CONTENT WITH WHATEVER COMES UNASKED FOR

AND DEVOTION TO ME, THAT MAN IS DEAR TO ME. -B.GEETHA-


VERILY HE IS THE SEER WHO SEES THE SUPREME LORD AS THE

ONLY IMPERISHABLE SUBSTANCE ABIDING EQUALLY IN ALL PERISHABLE

BEINGS. -B.GEETHA-


HE REALLY SEES WHO SEES ALL ACTIONS BEING DONE ONLY BY NATURE,

AND THE SELF AS THE NON-DOER, -B.GEETHA-


WHEN THE SEER DOES NOT SEE ANY AGENT OTHER THAN THE THREE

GUNAS, AND KNOWS ME WHO STAND BEYOND THESE GUNAS, HE ENTERS

INTO MY BEING. -B.GEETHA-


HE WHO SITTING LIKE A WITNESS, IS NOT MOVED BY THE GUNAS, AND WHO

KNOWING THAT ONLY THE GUNAS ACT, REMAINS ESTABLISHED IN GOD, AND

IS NEVER SHAKEN FROM THE STATE. -B.GEETHA-


HE WHO TAKES SORROW AND JOY ALIKE, IS ESTABLISHD IN THE SELF,

REGARDS A CLOTH, A STONE AND A PIECE OF GOLD AS EQAL IN VALUE,

RECEIVE BOTH PLEASANT AND UNPLEASANT THINGS IN THE SAME SPIRIT,

AND VIEWS CENSURE AND PRAISE ALIKE. -B.GEETHA-


FIX YOUR MIND ON ME, BE DEVOTED TO ME, WORSHIP ME AND BOW

TO ME, SO, SHALL YOU WITHOUT DOUBT, REACH ME. -B.GEETHA-