'Gajendra Moksham' [Prayer by the King of Elephants] Translated by P. R. Ramachander.

[This prayer has been taken from eighth Skanda and third chapter of Bhagwatha Purana (Sloka 2-29). Indra Dhyumna was a great king who was a great devotee of Vishnu. Once sage Agasthya visited him. Due to his complete involvement in God, the king did not receive the sage properly. Annoyed by this the sage cursed him to become an elephant in the next birth. The king was born as Gajendra. His devotion continued and he used to worship Lord Vishnu incessantly by offering him lotus flowers plucked from the pond. Once his leg was caught by a crocodile and the fight between the crocodile and elephant continued for one thousand years. Unable to get out of the clutches of the Crocodile, Gajendra cried and called Lord Vishnu. Immediately the Lord arrived and freed him by killing the crocodile. The Lord also gave salvation to Gajendra. This prayer is recited by the Elephant King before attaining salvation.
---------------------------------------------------------------------------------

1. Om namo bhagawathe thasmai yathayetha chidhathmakam,
Purushaa yaadhi bheejaaya paresayaabhi dheemahi.

Salutations to the all powerful divine God denoted by "OM",
Due to whom the body and mind are made conscious,
And he also exists within them in the form of the seed for the spirit.

2. Yasmin idham yatha schedham tyenedham ya idham swayam,
Yoasmath parasamacha parastham prapadhye swayambhuvam.

I surrender to that God in whom this universe
Was born, exists in essence and was made in to the divine,
Who becomes all the world that we see,
And who is different from it in his physical and spiritual form.

3. Ya swathmaneedham nija mayayaa arpitham,
Kwachid vibhatham kwa cha thath thirohitham,
Aviddha druk saksha yubhayam thadheekshathe sa,
Aathma moolo avathu maam parathpara.

May I be protected by the God who revealed himself,
Who reveals himself as the universe at times of creation,
Who keeps the universe as an illusion at the times of deluge,
Thus revealing himself sometimes and hiding himself at other times,
And who sees them as a witness in both these states.

4. Kaalena panchathwamitheshu kruthsnasao,
Lokeshu paleshu cha sarva hethushu,
Thamas thadha aaseed gahanam gabheeram,
Yasthasya parebhi virajathe Vibhu.

5. Na yasya devaa rishaya padam vidhu,
Janthu puna ko arhathi ganthu meerithum,
Yadhaa natasya aakruthibhir vicheshtatho,
Durathya anukramana sa maavathu.

Over time when all the worlds and their guardians,
Are reduced to the five elements and all their causes,
Only Impenetrable and fathomless darkness, remains,
Coming out of that darkness, the divine Lord shines from within that.
And his form thus exhibited is not understood even by the devas and sages,
Like the actual form of the actor in a drama is not known to the spectator,
And definitely the ordinary beings is at a loss to describe it,
Thus making his actions unfathomable and let that God protect me.

6. Dhidrukshavo yasya padam su mangalam,
Vimuktha sanghaa munaya susaadhava,
Charanthya loka Vrutha mavranam vane,
Bhoothama bhoothaa shrudh sa may gathi.

He whose auspicious feet is desired even by,
The great sages who are bereft of any attachments,
Who have benevolent feeling towards all beings,
And observe penance and sacred vows in the forest,
Is the divine one who is in all beings,
And is my only source of support.

7. Na vidhyathe yasya cha janma karma vaa,
Na naama roope guna dosha yeva vaa,
Thadhapi lokaapya ya sambhavaya ya,
Swa mayaya thaanyunukala mruchathi.

He does not have either birth or Karmas,
He does not have any name or properties,
And he does not have any faults as he is beyond nature,
And in spite of that he assumes several forms,
At different times to carry out the creation and upkeep of the world.

8. Thasmai nama paresaaya Brahmane anatha shakthaye,
Aroopyo roopaya nama aascharya karmane.

Salutations to him who does wonderful acts,
Who is beyond birth and death and the Brahman,
The one without endless power and one who,
Neither has a form or is formless.

9. Nama aathma pradheepaya sakshine paramathmane,
Namo giraam vidhooraya maanasa schethasam api.

My salutations to him who shines within himself,
Who is the witness for all, who is the divine soul,
My salutations to him who is far, far away,
From the activities of the mind and its faculties.

10. Sathvena prathi labhyaya naishkarmyena vipaschitha,
Nama kaivalya nadhaya nirvana sukha samvidhe.

Salutations to him who gives us Kaivalya,
And who makes us realize the infinite joy of salvation,
And one who can be seen by the real sages with purity of mind,
By the constant practice of detached activity.

11. Nama santhaya ghoraya, moodaaya guna dharmine,
Nirviseshaya samyaya namo Jnana ganaya cha.

Salutations to the one who appears to be serene, ferocious and foolish,
But really the one who is devoid of any qualities and is always alike.
Salutations to the great treasure of wisdom.
12. Kshethragnaya namasthubhyam Sarvadhyakshaya sakshine,
Purushaa yaathma moolaya moola prakruthaye nama.

Salutations to one who knows the form,
Who is lord and witness of everything,
Who is the Purusha and who is the seed of every being,
And salutations to the basic nature which exists.

13. Sarvendrye guna drushte sarva prathyaya hethave,
Asathaa cchaya yokthaya sadaa basaaya they nama.

Salutations to one who watches the health of all senses,
And also the objectives of all such senses,
And to him who is the one who activates,
The immobile nature that follows you like a shadow.

14. Namol namasthe akhila kaaranaya nish kaaranaaya adbhutha kaaranaya,
Sarvaa gamaamnaya maharnavaya namo apavargaya parayanaya.

Salutations for him who is the cause of everything,
To him who is not caused by anything and also,
The wonderful cause which does not become what it causes,
Salutations to him who is the ocean of Thanthras,
To the personification of saintliness and refuge of the great.

15. Gunarani cchanna chidooshmapaaya,
Thathkshobha visphoorjitha manasaya,
Naishkarmya bhavena vivarjithagama,
Swayam prakasaya namaskaromi.

Salutations to him who hides similar to the fire of consciousness,
That is hid in a piece of wood of qualities and characters,
Whose creative mind is aroused when the characters are disturbed, Who comes shining before those who do detached actions.

16. Madruk prapanna pasu pasa vimokshanaya,
Mukthaaya bhoori karunaya namo aalayaaya,
Swaamsena sarva thanu brun manasi pratheetha,
Prathyag druse bhagwathe bruhathe namasthe.

Salutations to the God of boundless compassion,
Who frees those ignorant beings from the ties of this world,
As soon as they surrender to him though,
He himself is ever free and is endowed to the great mercy,
And he also shines in the minds of all as their own soul,
Though he himself is the limitless Para Brahman.

17. Athma athmajaaptha Gruha vitha janeshu saakthai,
Dush praapaanaaya guna sanghaa vivarjithaaya,
Nukthaathmabhi swahrudaye pari bhavithaya,
Jnanathmane bhagwathe nama Ishwaraya.

Salutations to that God,who is not attainable to those,
Who are attached to themselves, their sons, house, wealth and friends,
Who himself is completely free of all attachments to senses,
And who is brought in to their own hearts by his devotees,

18. Yam dharma kama artha vimukthi kaama,
Bhajantha ishtaam gathi mapnuvanthi,
Kim thwaasisho rathyapi deha mavyayam,
Karothu may adha brudhayo vimokshanam.

Whosoever prays you for Dharma,
Desire, wealth or salvation,
They get their desires fulfilled,
And even when your devotees,
Do not ask anything from you,
You give them an imperishable body,
And I request from you salvation for me.

19. Yekanthino yasya na kanchanarrdhaa,
Vanchasnthi ye vai Bhagawat prapanna,
Athyadbhutham thaccharitham sumangalam,
Gayantha AAnanda samudhra magnaa.

Those devotees who in loneliness, pray you,
Without wanting gold or similar things,
And are not even desirous of salvation,
And sing your wonderful story,
Drown themselves in the ocean of bliss.

20. Thamaksharam brahma param paresam,
Avyaktha madhyathmika yoga gamyam,
Athheendriyam sookshma mivathi dhooram,
Anantha maadhyam paripoorna meede.

I salute that complete God who never dies,
Who is the divine God much beyond Lord Brahma,
Who is not clear and is available for spiritual seekers,
Who is beyond senses like the very micro things,
And who does not have an end and is primeval.

21. Yasya Brahmadayo deva loka scharachara,
Nama roopa vibheedheena phalgvyaa cha kalaya krutha.

I salute him from whose very micro form are created.
Brahma and others, devas, all worlds, all moving and stable beings,
Assuming very different names and bear fruit.

22. Yadharchisho agne savithur gabhasthayo,
Niryanthi samyaanthya sakruth swarochisha,
Thadhaa yathoyam guna sampravaho,
Budhir mana kaani sareera sargaa.

Similar to the heat generating from the fire,
And rays generating from Sun,ultimately,
Merges in to the form from where they came,
Wisdom, mind, senses and the body,
Originate from you and merge in you.

23. Sa vain a devaa asura marthaya thiryang,
Na Sthree na shando na puman na janthu,
Naayam guna karma na sanna na chasath,
Nishedha sesho jayathad asesha.

He is not god, asura or man or animal,
He is not woman, eunuch or man or animal,
He is not characteristic, nor mobile or immobile,
And he is what is remaining after all these negations.

24. Jeejee vishe naaha mihaamuyaa kim,
Anthar bahi schavrutha ye bhayonyaa,
Icchami kalena na yasya viplava,
Thasya aathma loka varanasya moksham.

I do not desire to survive for what I have to do here,
As an elephant enveloped inside out, by ignorance,
I do desire that this veil of ignorance is lifted,
And I get salvation from this world as an elephant.

25. Soham viswa srujam visamam aviswam Viswa vedhasam,
Vishwathamanam ajam Brahma pranathosmi param padam.

I salute that God who created the universe,
Who is the universe but is different from it,
Who knows the universe, who is the soul of the universe,
Who is devoid of birth and is the divine Brahmam.

26. Yoga randhitha karmaano,
Hrudhi yoga Vibhavithe,
Yogino yam prapasyanthi,
Yogesam tham nathosyam aham

I worship that God of Yoga,
Whom only the Yogis who have burnt their Karma,
Can visualize by their heart,
And see him by the practice of yoga.

27. Namo namasthubhyam asahya veda Shakthi thrayaya akhiladhi gunaaya,
Prapanna paalaya durantha shakthaye kadheendriyaanamana vapya vaathmane.

Salutations to him whose three fold power is unstoppable,
Who has all the characteristics, Who protects those who surrender to him,
And who cannot be attained by those who have not won over their senses.

28. Nayam Veda swamaathmaanam yacchakthyaa hamdhiyaa hatham,
Tham durathyaya maahatmyam bhagawantha mitho asmyaham.

I am searching that God, whose power can never be surpassed,
And due to the illusion of ego created by him, people think that,
Their body is their soul and are not able to understand their real soul.

‘Bhagawad Gita Dhyanam’ Translated by P. R. Ramachander (Those who do Parayana of Bhagawad Gita should chant this prayer before starting reading Gita. This remarkable prayer brings out the greatness of Bhagawad Gita brilliantly).

1. 'Om Parthaya prathi boditham bhagawathaa narayanena swayam,
Vyasaena grahitham Purana muninaa madhye Mahabaratham,
Advaithamrutha varshaneem bhagawtheem ashta dasa dhyayineem,
Ambaa thwaam anusandadhami bhagwad geethaa bhava dweshineem'.

Om, that which was taught to Arjuna by Lord Narayana himself,
Which was written by the epic Sage Vyasa in the middle of Mahabharatha,
Oh Mother goddess who showers the nectar of advaitha called the Bhagawad Gita,
Which has eighteen chapters, I meditate on you mother who removes all past karma.

2. 'Namosthuthe Vyasa vishala budhe, phullaravindata tha pathra nethra,
Yena thwayaa Bharatha thaila poorna prajjvalitho jnanamaya pradheepa'.

Salutations to Vyasa who has immense intellect, who has eyes like petals of a lotus flower,
Who has filled up the oil to the lamp of Mahabaratha, and lighted it to pinpoint wisdom.

3. 'Prapanna parijataya, totra vetraika panaye,
Jnana mudhraaya Krishnaaya geethamritha duhe nama'.

Salutations to Krishna who is a wish giving tree, who holds a cane to drive the cattle,
Who also shows the seal of Jnana and gave us all the nectar of Gita.

4. 'Sarvaopanishadho gaavo dogdhaa Gopala Nandana,
Parthoo vathsa sudheer bhokthaa dugdam Geetamritham mahath'.

All the Upanishads are the cows and Krishna is the one who milks them,
Arjuna is the calf, the devotees are the consumers of the great nectar of Gita.

5. 'Vasudeva sutham devam kamsa Chanoora mardhanam,
Devaki paramanandam Krishnam vande Jagat Gurum'.

I Salute the teacher of the world, who is the son of Vasudeva,
Who killed Kamsa and Chanoora and is the one who gave divine joy to Devaki.

6. 'Bheeshma drona thata jayadradha jalaa, Gandhaara neelothphala,
Shalyaaa grahavathee, kripena vahanee, karnena Velakulaa,
Aswathama Vikarnaa ghora Makaraa Duryodhana varthinee,
Sotheerno kalu Pandavai, rana nadhee kaivarthaka Kesava'.

Bheeshma and Drona were two banks, Jayadrada was the water, Sakuni the king of Gandhara was the blue lotus,
Salya was the crocodile, Kripa was the tide, Karna was the mighty wave,
Aswathama and Vikarna were the dangerous alligators and Duryodhana was the whirlpool,
And the Pandavas crossed this river of war with Krishna as their helmsman.

7. 'Parashrayaa vacha Sarojamamalam Geethartha gandothkatam,
Nanakhyanaka kesaram harikatha Sambodhanaa bodhitham,
Loke Sajjana shat padairaharaha pepeyamaanam mudhaa,
Bhooyad Bharatha pankajam kali mala pradhwamsina shreyase'.

Let the lotus flower of Mahabharata, which arose from the water,
Which are the words of son of Parasara, which has the pollen grains of different stories,
Which is taught in the form of stories of Lord Vishnu,
That is drunk by the honey bee of very good people,
Help those who want to remove the ills of Kali age.

8. 'Mookam karothi vaachaalam, pankhum lankayathe girim,
Yath krupa thaham vandhe Paramananda madhavam'.

I Salute that Madhava of divine joy, whose graceful mercy,
Makes the dumb as master of words and the lame to cross the mountain.

9. 'Yam brahmaVaruna indrua Rudra maruthsthunvanthi divyai sthavai,
Vedai Saang padakrama upanishadair gayanthi yam Samaga,
Dhyanasthitha thadgadaina manasa pasyanthi yam Yogino,
Yasyaantham na vidhu surasura ganaa devaaya thasmai nama'.

I Salute him who is worshipped by divine chants of Brahma, Varuna, Indra, Rudra and Vayu,
Who is pleased by singers of Sama Veda by singing Vedas and Upanishads, by following the word sequence,
Who is seen by yogis who are absorbed in him, with their mind merging in him,
And whose end is not known even by the hoards of devas and Asuras.

Realization of the 'DOUBTER' is the only means for dissolution of all doubts once and for ever. -Aathmaa Raaman: There is neither past nor future. There is only the present. Yesterday was the present to you when you experienced it, and tomorrow will be also the present when you experience it. Therefore, experience takes place only in the present, and beyond experience nothing exists. -RAMANA MAHARSHI

Ramana Maharshi on Reincarnation

From The Teachings of Sri Ramana Maharshi
Edited by David Godman

Question:Is reincarnation true?

Sri Ramana Maharshi: Reincarnation exists only so long as there is ignorance. There is really no reincarnation at all, either now or before. Nor will there be any hereafter. This is the truth.

[Note: Comments by David Godman: Most religions have constructed elaborate theories which purport to explain what happens to the individual soul after the death of the body. Some claim that the soul goes to heaven or hell while others claim that it is reincarnated in a new body.

Sri Ramana Maharshi taught that all such theories are based on the false assumption that the individual self or soul is real; once this illusion is seen through, the whole superstructure of after-life theories collapses. From the standpoint of the Self, there is no birth or death, no heaven or hell, and no reincarnation.

As a concession to those who were unable to assimilate the implications of this truth, Sri Ramana would sometimes admit that reincarnation existed. In replying to such people he would say that if one imagined that the individual self was real, then that imaginary self would persist after death and that eventually it would identify with a new body and a new life. The whole process, he said, is sustained by the tendency of the mind to identify itself with a body. Once the limiting illusion of mind is transcended, identification with the body ceases, and all theories about death and reincarnation are found to be inapplicable.]

Question: Can a yogi know his past lives?

Maharshi: Do you know the present life that you wish to know the past? Find the present, then the rest will follow. Even with our present limited knowledge, you suffer so much. Why should you burden yourself with more knowledge? Is it to suffer more?

When seen through the sight of the supreme space of Self, the illusion of taking birth in this mirage-like false world is found to be nothing but the egotistical ignorance of identifying a body as "I". Among those whose minds are possessed with forgetfulness of Self, those who are born will die and those who die will be born again. But know that those whose minds are dead, having known the glorious Supreme Reality, will remain only there in that elevated state of reality, devoid of both birth and death. Forgetting Self, mistaking the body for Self, taking innumerable births, and at last knowing Self and being Self is just like waking from a dream of wandering all over the world.

Question: How long does it take a man to be reborn after death? Is it immediately after death or some time later?

Maharshi: You do not know what you were before birth, yet you want to know what you will be after death. Do you know what you are now?

Birth and rebirth pertain to the body. You are identifying the Self with the body. It is a wrong identification. You believe that the body has been born and will die, and confound the phenomena relating to the body with the Self. Know your real being and these questions will not arise.

Births and rebirths are mentioned only to make you investigate the question and find out that there are neither births nor rebirths. They relate to the body and not to the Self. Know the Self and don’t be perturbed by doubts.

Question: Do not one’s actions affect the person in later births?

Maharshi: Are you born now? Why do you think of other births? The fact is that there is neither birth nor death. Let him who is born think of death and palliatives for it.

Question: What happens to a person after death?

Maharshi: Engage yourself in the living present. The future will take care of itself. Do not worry about the future. The state before creation and the process of creation are dealt with in the scriptures in order that you may know the present. Because you say you are born, therefore they say, yes, and add that God created you.

But do you see God or anything else in your sleep? If God is real, why does he not shine forth in your sleep also? You always are, you are the same now as you were in sleep. You are not different from that one in sleep. But why should there be differences in the feelings or experiences of the two states?

Did you ask, while asleep, questions regarding your birth? Did you then ask ‘Where do I go after death?’ Why think of all these questions now in the waking state? Let what is born think of its birth and the remedy, its cause and ultimate results.

Question: What becomes of the Jiva (Individual soul) after death?

Maharshi: The question is not appropriate for a Jiva now living. A dead Jiva may ask me, if he wishes to. In the meantime let the embodied Jiva solve its present problem and find who he is. Then there will be an end to such doubts.

Question: Is the Buddhist view, that there is no continuous entity answering to the ideas of the individual soul, correct or not? Is this consistent with the Hindu notion of a reincarnating ego? Is the soul a continuous entity which reincarnates again and again, according to the Hindu doctrine, or is it a mere mass of mental tendencies- samskaras?

Maharshi: The real Self is continuous and unaffected. The reincarnating ego belongs to the lower plane, namely, thought. It is transcended by Self-realisation.

Reincarnations are due to a spurious offshoot. Therefore they are denied by the Buddhists. The present state of ignorance is due to the identification of consciousness (chit) with the insentient (jada) body.

Question: Do not we go to heaven (svarga) as the result of our actions?

Maharshi: That is as true as the present existence. But if we enquire who we are and discover the Self, what need is there to think of heaven?

Question: Should I not try to escape rebirth?

Maharshi: Yes. Find out who is born and who now has the trouble of existence. When you are asleep do you think of rebirths or even the present existence? So find out from where the present problem arises and in that place you will find the solution. You will discover that there is no birth, no present trouble or unhappiness. The Self is all and all is bliss. Even now we are free from rebirth so why fret over the misery of it?

Ouestion: Is there rebirth?

Maharshi: Do you know what birth is?

Questioner: Oh yes, I know that I exist now, but I want to know if I’ll exist in the future.

Maharshi: Past!…Present!… Future!….

Questioner: Yes, today is the result of yesterday, the past, and tomorrow. The future, will be the result of today, the present. Am I right?

Maharshi: There is neither past nor future. There is only the present. Yesterday was the present to you when you experienced it, and tomorrow will be also the present when you experience it. Therefore, experience takes place only in the present, and beyond experience nothing exists.

Question: Are the past and future mere imagination?

Maharshi: Yes, even the present is mere imagination, for the sense of time is purely mental. Space is similarly mental. Therefore birth and rebirth, which take place in time and space, cannot be other than imagination.

Question: What is the cause of tanha, the thirst for life and the thirst for rebirth?

Maharshi: Real rebirth is dying from the ego into the spirit. This is the significance of the crucifixion of Jesus. Whenever identification with the body exists, a body is always available, whether this or any other one, till the body-sense disappears by merging into the source – the spirit, or Self. The stone which is projected upwards remains in constant motion till it returns to its source, the earth, and rests. Headache continues to give trouble, till the pre-headache state is regained.

Thirst for life is inherent in the very nature of life, which is absolute existence – sat. Although indestructible by nature, by false identification with its destructible instrument, the body consciousness imbibes a false apprehension of its destructibility. Because of that false identification it tries to perpetuate the body, and that results in a succession of rebirths. But however long these bodies may last, they eventually come to an end and yield to the Self, which alone eternally exists.

Questioner: Yes, "Give up thy life if thou wouldst live", says the Voice of the Silence of H.P.Blavatsky.

Maharshi: Give up the false identification and remember, the body cannot exist without the Self, whereas the Self can exist without the body. In fact it is always without it.

Questioner: A doubt has just now arisen in a friend of mine’s mind. She has just heard that a human being may take an animal birth in some other life, which is contrary to what Theosophy has taught her.

Maharshi: Let him who takes birth ask this question. Find out first who it is that is born, and whether there is actual birth and death. You will find that birth pertains to the ego, which is an illusion of the mind.

Question: Is it possible for a man to be reborn as a lower animal?

Maharshi: Yes. It is possible, as illustrated by Jada Bharata – the scriptural anecdote of a royal sage having been reborn as a deer.

Question: Is the individual capable of spiritual progress in an animal body?

Maharshi: Not impossible, though it is exceedingly rare. It is not true that birth as a man is necessarily the highest, and that one must attain realisation only from being a man. Even an animal can attain Self-realisation.

Question: Theosophy speaks of fifty to 10,000 year intervals between death and rebirth. Why is this so?

Maharshi: There is no relation between the standard of measurements of one state of consciousness and another. All such measurements are hypothetical. It is true that some individuals take more time and some less. But it must be distinctly understood that it is no soul which comes and goes, but only the thinking mind of the individual, which makes it appear to do so. On whatever plane the mind happens to act, it creates a body for itself; in the physical world a physical body and in the dream world a dream body which becomes wet with dream rain and sick with dream disease.

After the death of the physical body, the mind remains inactive for some time, as in dreamless sleep when it remains worldless and therefore bodyless. But soon it becomes active again in a new world and a new body – the astral – till it assumes another body in what is called a ‘rebirth’. But the jnani, the Self-realised man, whose mind has already ceased to act, remains unaffected by death. The mind of the jnani has ceased to exist; it has dropped never to rise again to cause births and deaths. The chain of illusions has snapped forever for him.

It should now be clear that there is neither real birth, nor real death. It is the mind which creates and maintains the illusion of reality in this process, till it is destroyed by Self-realisation.

Question: Does not death dissolve the individuality of a person, so that there can be no rebirth, just as the rivers discharged into the ocean lose their individualities?

Maharshi: But when the waters evaporate and return as rain on the hills, they once more flow in the form of rivers and fall into the ocean. So also the individualities during sleep lose their separateness and yet return as individuals according to their samskaras, or past tendencies. It is the same after death – the individuality of the person with samskaras is not lost.

Question: How can that be?

Maharshi: See how a tree whose branches have been cut grows again. So long as the roots of the tree remain unimpaired, the tree will continue to grow. Similarly, the samskaras (past tendencies) which have merely sunk in the Heart on death, but have not perished for that reason, occasion rebirth at the right time. That is how Jivas (individual souls) are reborn.

Question: How could the innumerable Jivas and the wide universe which they produce sprout up from such subtle samskaras sunk in the Heart?

Maharshi: Just as the big banyan tree sprouts from a tiny seed, so do the Jivas and the whole universe with name and form sprout up from the subtle samskaras.

Question: How does the Jiva (individual soul) transfer from one body to another?

Maharshi: When one begins to die, hard breathing sets in; that means that one has become unconscious of the dying body. The mind at once takes hold of another body, and it swings to and fro between the two, until attachment is fully transferred to the new body. Meanwhile there are occasional violent breaths, and that means that the mind swings back to the dying body. The transitional state of the mind is somewhat like a dream.

Question: How long is the interval between one’s death and reincarnation?

Maharshi: It may be long or short. But a jnani (Self-realised man) does not undergo any such changes; he merges into the universal being.

Some say that those who after death pass into the path of light are not reborn, whereas those who after death take the path of darkness are reborn after they have enjoyed the fruits of karma in their subtle bodies.

Some say that if one’s merits and demerits are equal, they are directly reborn here. Merits outweighing demerits, the subtle bodies go to heaven and are then reborn here; demerits outweighing merits, they go to hells and are afterwards reborn here.

A Yogabrashta (one who has slipped from the path of yoga) is said to fare in the same manner. All these are described in the sastras (scriptures). But in fact, there is neither birth nor death. One remains only as what one really is. This is the only truth.

Question: I find this very confusing. Are both births and rebirths ultimately unreal?

Maharshi: If there is birth there must be not only one rebirth but a whole succession of births. Why and how did you get this birth? For the same reason and in the same manner you must have succeeding births. But if you ask who has the birth and whether birth and death are for you or for somebody distinct from you, then you realise the truth and the truth burns up all karmas and frees you from all births. The books graphically describe how all would take countless lives to exhaust, is burnt up by one little spark of jnana (spiritual knowledge), just as a mountain of gunpowder will be blown up by a single spark of fire. It is the ego that is the cause of all the world and of the countless sciences whose researches are so great as to baffle description, and if the ego is dissolved by enquiry all this immediately crumbles and the reality or Self alone remains.

Question: Do you mean to say that I was never even born?

Maharshi: Yes, you are now thinking that you are the body and therefore confuse yourself with its birth and death. But you are not the body and you have no birth and death.

Question: So you do not uphold the theory of rebirth?

Maharshi: No. On the other hand I want to remove your confusion that you will be reborn. It is you who think that you will be reborn.

See for whom the question arises. Unless the questioner is found, such questions can never finally be answered.

“BrahmajnAnAvalImAlA” by Jagad Guru’ Adi Sankaracharya’.I am free from the three kinds of afflictions- those in the body, those from other beings and those caused by higher powers. I am different from the gross, subtle and causal bodies. I am the witness of the three states of waking, dream and deep sleep. I am the very self, indestructible and changeless.

In this work attributed to Sri Sankara , the characteristics of the person who has realized that he is Brahman are described. The aspirant for liberation is advised to meditate on these in order to attain the same state.

‘sakRt SravaNamAtreNa brahmajnAnam yato bhavetbrahmajnAnAvalImAlA sarveshAm mokshasiddhaye’.

The work entitled ‘brahmajnAnAvalImAlA, by hearing which just once, knowledge of Brahman is attained, enables all to attain liberation.

‘asango’ham asango’ham asango’ham punah punahsaccidAnandarUpo’ham ahamevAham avyayah’.

Unattached am I, unattached am I, ever free from attachment of any kind; I am of the nature of Existence-Consciousness-Bliss. I am the very Self, indestructible and ever unchanging.

‘nityaSuddhavimukto’ham nirAkAro’ham avyayahbhUmAnandasvarUpo’ham ahamevAham avyayah’.

I am pure (free from the control of mAyA). I am ever liberated. I am formless, indestructible and changeless. I am of the nature of infinite bliss. I am the very Self, indestructible and changeless.

nityo’ham niravadyo’ham nirAkAro’ham acyutahparamAnandarUpo’ham ahamevAhamavyayah.

I am eternal, I am free from blemish, I am formless, I am indestructible and changeless. I am of the nature of supreme bliss. I am the very Self, indestructible and changeless.


‘SuddhacaitanyarUpo’ham AtmArAmo’ham eva caakhaNDAnandarUpo’ham ahamevAhamavyayah’.


I am pure consciousness; I revel in my own Self. I am of the nature of indivisible (concentrated) bliss. I am the very self, indestructible and changeless.

‘pratyakcaitanyarUpo’ham Santo’ham prakRteh parahSASvatAnandarUpo’ham ahamevAhamavyayah’.

I am the indwelling consciousness, I am calm (free from all agitation), I am beyond prakrti (mAyA), I am of the nature of eternal bliss, I am the very Self, indestructible and changeless.


‘tattvAtItah parAtmAham madhyAtItah parah SivahmAyAtItah paramjyotih ahamevAhamavyayah’.

I am the supreme Self, beyond all the categories (such as prakRti,mahat, ahankAra, etc.,), I am the supreme auspicious One, beyond all those in the middle. I am beyond mAyA. I am the supreme light. I am the very Self, indestructible and changeless.

‘nAnArUpavyatIto’ham cidAkAro’ham acyutahsukharUpasvarUpo’ham ahamevAhamavyayah’.

I am beyond all the different forms. I am of the nature of pure consciousness. I am never subject to decline. I am of the nature of bliss. I am the very Self, indestructible and changeless.


‘mAyAtatkAryadehAdi mama nAstyeva sarvadAsvaprakASaikarUpo’ham ahamevAhamavyayah’.

There is neither mAyA nor its effects such as the body for me. I am of the same nature and self-luminous. I am the very self, indestructible and changeless.


‘guNatrayavyatIto’ham brahmAdInAm ca sAkshyahamanantAnandarUpo’ham ahamevAhamavyayah’.

I am beyond the three gunas—sattva, rajas, and tamas. I am the witness of even Brahma and others. I am of the nature of infinite bliss. I am the very Self, indestructible and changeless.


‘antaryAmisvarUpo’ham kUTasthah sarvago’smyahamparamAtmasvarUpo’ham ahamevAhamavyayah’.


I am the inner controller, I am immutable, I am all-pervading. I am myself the supreme Self. I am the very self, indestructible and changeless.


‘nishkalo’ham nishkriyo’ham sarvAtmA Adyah sanAtanahaparokshasvarUpo’ham ahamevAhamavyayah’.

I am devoid of parts. I am action less. I am the self of all. I am the primordial one. I am the ancient, eternal one. I am the directly intuited self. I am the very Self, indestructible and changeless.

‘dvandvAdisAkshirUpo’ham acalo’ham sanAtanahsarvasAkshisvarUpo’ham ahamevAhamavyayah’.

I am the witness of all pairs of opposites. I am immovable. I am eternal. I am the witness of everything. I am the very self, indestructible and changeless.

‘prajnAnaghana evAham vijnAnaghana eva caakartAham abhoktAham ahamevAhamavyayah’.

I am a mass of awareness and of consciousness. I am neither a doer nor an experience r. I am the very Self, indestructible and changeless.

‘nirAdhArasvarUpo’ham sarvAdhAroham eva caAptakAmasvarUpo’ham ahamevAhamavyayah’.

I am without any support, and I am the support of all. I have no desires to be fulfilled. I am the very Self, indestructible and changeless.

‘tApatrayavinirmukto dehatrayavilakshaNahavasthAtrayasAkshyasmi cAhamevAhamavyayah’.

I am free from the three kinds of afflictions- those in the body, those from other beings and those caused by higher powers. I am different from the gross, subtle and causal bodies. I am the witness of the three states of waking, dream and deep sleep. I am the very self, indestructible and changeless.

*Nirguna Manasa Puja*- by Adi Sankaracharya. (Worship of the Attribute less) - Translated by 'Swami Yogananda Sarasvati'.

The disciple said:

1. In the indivisible Satchidananda whose nature is only unconditioned, and which is also the non-dual state, how is worship prescribed?

2. Where is the invocation (avahana) of the Fullness, and the seat (asana) of the All-supporting How is there washing of the feet (padya), offering of water (arghya) and sipping (achamana) for the limpid and Pure One?

3. How is there bathing (snana) for the Immaculate, and clothing (vasa) for the womb of the universe? How is there a sacred thread (upavita) for Him who is without lineage and caste?

4. How is there sandal paste (gandha) for the Unattached, and flowers (pushpa) for the Odorless? What is the jewel (bhusha) of the Undifferentiated? What ornament (alamkara) for the Formless?

5. What use of incense (dhupa) for the Spotless, or of lamps (dipa) for the Witness of everything? What is here the food-offering (naivedyam) for Him who is satiated only with His own bliss?

6-7. How does one prepare betel (tambula) for the Rejoice r of the universe? He whose nature is self-luminous consciousness, that Illuminator of the sun and other stars, who is sung by shrutis, how is there for Him the light-waving ceremony (nirajana) What cir cum ambulation (pradakshina) for the Infinite? What prostration (pranama) for the non-dual Reality?

8. For Him who is unknowable by the words of the Vedas, what praise (stotra) is prescribed? How is there the ceremony of dismissal (udavasana) for Him who is established inside and outside?

The Guru said:

9. I worship the symbol of the Self (atmalinga) shining like a jewel and situated in the heart-lotus within the city of illusion, with the ablutions (abhisheka) of the unsullied mind from the river of faith, always, with the flowers of samadhi, for the sake of non-rebirth.

10. I am the One, the Ultimate. Thus one should invoke (avahayet) Lord Siva. Then one should prepare the seat (asana), that is thinking of the self-established Self.

11. I have no contact with the dust of virtue and sin. Thus should the wise one offer washing of the feet (padya), that is such knowledge destroying all sins.

12. One should pour forth tha handful of water which is the root - ignorance held from time without beginning. This is verily the water- offering (arghya) of the symbol of the Self.

13. Indra and other beings drink only the tiny fraction of a drop from the waves of the bliss ocean of Brahman. That meditation is considered as the sipping (achamana).

14. All the worlds are bathed verily by the water of Brahma's bliss which is indivisible. That meditation is the ablution (abhishechana) of the Self.

15. I am the light of Consciousness without any veil. This thinking is the holy cloth (sad vastram) of the symbol of the Self. Thus should think the wise one.

16. I am the thread of the garland of all the worlds which are in the nature of the three gunas. This conviction is verily considered here as the highest sacred thread (upavIta).

17. This manifold world mingled with numerous impressions is supported by me, and by no other. This meditation is the sandal paste (chandana) of the Self.

18. With the sesame-flowers in the form of renunciation of the activity of sattva, rajas, and tamas, one should always worship (yajet) the symbol of the Self, for attaining liberation while living.

19. With the non-dual Bel leaves devoid of the triple distinction between the Lord, the guru, and the Self, one should worship (yajet) Lord Siva that is symbol of the Self.

20. One should think of His incense (dhupa) as the giving up of all impressions. The wise one should show the lamp (dipa) that is the realization of the luminous Self.

21. The food-offering (naivedyam) of the symbol of the Self is the big rice pudding known as the egg-universe of Brahma. Do drink the sweet nectar of bliss that is the delightful beverage (upasechana) of Mrityu or Lord Siva.

22. One should remember that cleansing the remnants of ignorance with the water of knowledge, is the washing of hands (hasta prakshalana) of the pure symbol of the Self.

23. Giving up the use of the objects of passion, this is the chewing of betel (tambula) of Lord Siva, the supreme Self who is devoid of the attributes beginning with passion.

24. Knowledge on one's own nature of Brahman, most shining, and burning to destruction the darkness of ignorance, that is here the waving of lights (nirajana) of the Self.

25. The vision of the manifold Brahman is the ornament (alamkritam) with garlands. Then one should remember the vision of the all- blissful nature of the Self, as the handful of flowers. (pushpanjali).

26. Thousands of Brahma's mundane eggs revolve in me, the Lord, whose nature is immovable and steady like a heap. This meditation is the circumambulation (pradakshina).

27. I am verily worthy of a universal salutation. Apart from my true Self, none is so worthy of salutation. This reflection is verily here the salutation (vandana) of the symbol of one's own Self.

28. The idea of the unreality of duties is termed as the saintly act (sat kriya) of the Self. Thinking of the Self as being beyond names and forms, this is the praise of his name (nama kirtana).

29. The hearing (shravana) of that God is the thought of the unreality of things to be heard of. The reflection (manana) of the symbol of the Self is the thought of the unreality of things to be reflected on.

30-31. Knowledge of the unreality of things to be contemplated upon, is the deep meditation (nididhyasana) of the Self. Devotedness to the Self by the absence of all delusion and distraction, is named the perfect steadiness (samadhi) of the Self; and not delusion of one whose mind rests on something else. This is called the eternal repose of the mind (chitta vishranti) in Brahman itself.

32-33. Thus performing till death or even for a moment this worship of the symbols of one's own Self, which is expounded according to Vedanta, one who is well concentrated should give up the illusion of all bad impressions, as dust from the feet. Having shaken off the mass of ignorance and pain, one attains the bliss of liberation.

*Glimpses of Self-Realization* - 'Bhagvan 'SREE KRISHNA' (One who attracts everything towards himself), is one`s own 'SELF' ( Truth-Being-Existence- Consciousness and Bliss)- the omnipresent, omnipotent, all-pervading, eternal, 'TRANSCENDENTAL' reality; beyond space, time, and causation, unaffected by 'Birth', 'Growth', 'Disease', 'Old age and 'Death'-already attained by everybody. -SWAATHMAARAAMAN

'Saptha Sloki Gita'

Translated by P. R. Ramachander


(These seven slokas in this order from Bhagawad Gita, are supposed to represent in a nutshell the teachings contained in the 700 slokas of Bhagawad Gita).

Bhagawan Uvacha:

'Om ithyaksharam Brahma,
Vyaharan maam anusmaran,
Ya prayathi thyajan deham,
Sa Yathi Pramamam gathim'. 1 (8-13)

The God said:
He who, meditates on me,
As Om, which in Brahman,
While leaving this ephemeral body,
Will surely attain the most supreme state.

Arjuna Uvacha:

'Sthane Hrisikesa, Thava prakeerthya,
Jagath prahrushthya anurajyathe cha,
Rakshamsi bheethani diso dravanthi,
Sarve namasyanthi cha sidha sangha'. 2 (11-36)

Arjuna said:
In this state, Oh Lord, Singing about you.
The world is happy and is rejoicing,
To see the evil ones flying away with fear,
And all those devoted ones saluting you.

[This is told after seeing the Viswa Roopa of the Lord.]

Bhagawan Uvacha:

'Sarvatha pani padam thath,
Sarvatho akshi siro mukham,
Sarvatha sruthimalloke,
Sarvamavithya thishtahi'. 3 (13-14)

The God said:

It has hands and legs everywhere,
It has eyes head and mouth everywhere,
It has ears everywhere in this world,
And it exists as every thing in this world.

'Kavim purana anusasithara-
Manoramaneeyaam samanusmaredhya,
Sarvasya dhataram machinthya roopa-
Madithya varnam thamasa parasthath'. 4 (8-9)

Think of Him, as ancient, spread everywhere,
Ruler of all, much subtler part of an atom,
Protector of all with his form which is beyond thought,
With the color of Sun and transcendental beyond dark thoughts.

'Oordhwamoolamadha sakham,
Aswatham prahooravyayam,
Chandamsi yasya parnani,
Yastham Veda sa Vedavith'. 5 (15-1)

With roots above and branches Growing down,
This Banyan tree with Vedas as its leaves,
Is everlasting and immortal,
And whosoever knows it, really knows the Vedas.

'Sarvasya chaham, hrudhi sannivishto,
Matha smrithir jnana mapohanam cha,
Vedaischa sarvaii, rahameva Vedhyo,
Vedanthakruth veda vidheva chaham'. 6 (15-15)

I live in everybody’s heart,
And from me one gets,
Memory, wisdom and forgetfulness,
And for all the Vedas, I am the one that is to be known,
For I created them and I am the one who knows them.

'Manmana bhava Mad bhaktho,
Madhyajee maam Namakuru,
Mamevaishyasi sathyam they,
Prathijane priyo asi may'. 7 (18-65)

Concentrate your mind on me,
Always show devotion to me,
Sacrifice for me, salute me,
And I swear to you because you are dear to me,
That definitely you will reach me.