'GURU DAKSHINA MURTHY'.

Dakshinamurthy is an aspect of Shiva as a guru (teacher) of all types of knowledge and bestower of jnana. This aspect of Shiva is his personification as the supreme or the ultimate awareness, understanding and knowledge. This form represents Shiva in his aspect as a teacher of yoga, music, and wisdom, and giving exposition on the shastras. He is worshipped as the god of wisdom, complete and rewarding meditation.

The Story of Silence

One story is that he sat with four disciples in front of him. They were all learned people; they had read all the Vedas and Upanishads and heard all that was to be heard, but they still couldn’t realize the truth. So they came to Dakshinamurthy and requested him to explain the highest Brahman (the unmanifested God). He just sat there in silence. After a while they got up, bowed down and said, “Swamiji, we have understood.” And they went away, because only in silence can God be explained.

■ Om – is considered the Divine Itself as sound. ■ Na – is a syllable that denotes an attitude of negation. ■ Mah – is related to the sense of posssesion. ■ Shi – is a grammatical root that denotes the auspicious and properous. ■ Va – symbolizes an expansive movement. ■ Ya – is a highly distinctive Sanskrit letter found as the root in the center of the heart and it is the symbol of pure love, of the experience of communion with Divinity and with the Lord in the depths of the heart.

Om Namah Shivaya

“The mantra “Om Namah Shivaya” means literally “Reverences before Lord Shiva”.

In the mystical aspect of this mantra, we become aware of a deep secret meaning embedded in the grammatical roots of every letter and every syllable that composes it.

■ Om – is considered the Divine Itself as sound.
■ Na – is a syllable that denotes an attitude of negation.
■ Mah – is related to the sense of posssesion.
■ Shi – is a grammatical root that denotes the auspicious and properous.
■ Va – symbolizes an expansive movement.
■ Ya – is a highly distinctive Sanskrit letter found as the root in the center of the heart and it is the symbol of pure love, of the experience of communion with Divinity and with the Lord in the depths of the heart.

The mantra Om Namah Shivaya, will be much more effective, at any level, if we understand that through the recitation of Om, we are invoking the Divine. With “reverences”, namah, we are renouncing the sense of possession in our hearts in order to allow the ascension of our soul to levels of exaltation. And finally, with shivaya we invoke expansion into new spaces and dimensions, until communion with God is attained.

The chanting of the mantra can open us to the Divine, since mantra recitation can seize, captivate and reclaim the wandering mind, time and again, not allowing it to be diverted and drawn away from the meditative state.

Repeating a mantra with devotion and purity can profoundly influence both the one who repeats as well as the one who listens, creating harmony and balance and producing an expansion at the level of consciousness.

A mantra is a door towards reality; it is a mystic phenomenon capable of unifying the consciousness and invoking that which the mantra refers to. It is an instrument that stimulates internalization, a vibration capable of opening us to the Whole and a vehicle towards Totality.”

*POINTS TO PONDER*

Keep the ‘I am’ in the focus of awareness, remember that you ‘are’, watch yourself ceaselessly and the unconscious will flow into the conscious without any special effort on your part. The person merges into the witness, the witness into awareness, awareness into pure being, yet identity is not lost, only its limitations are lost. It is transfigured and becomes the real Self, the ‘sadguru’, the eternal friend and guide. To go deeper, meditation is essential, the striving to go beyond the states of sleep, dream and waking. In the beginning the attempts are irregular, then recur more often, become regular, then continuous and intense, until all obstacles are conquered.

~NISARGADATTA MAHARAJ

*WORDS OF WISDOM* - 'SELF-REALIZATION' - 'SAHAJA-SAMADHI' and 'LIBERATION-IN-LIFE' are nothing but constant 'SELF-ABIDANCE' - SWAATHMAARAAMAN

As one continues to abide as the Self, the experience 'I am the Supreme Spirit' grows and becomes natural: the restlessness of the mind and the thought of the world in due course become extinct.

~ Sri Ramana Maharshi

*POINTS TO PONDER* - Beyond 'BEING' and 'BECOMING'; there is 'TRANSCENDENTAL-SAHAJA-SAMADHI' (Peace-Inherent) - SWAATHMAARAAMAN

Give up all questions except one ‘who am I?’ After all the only fact you are sure of is that you ‘are’. The ‘I am’ is certain, the ‘I am this’ is not. Struggle to find out what you are in reality.

~NISARGADATTA MAHARAJ.

*WORDS OF WISDOM* - Sri 'Ramana Maharshi'

Is there any moment when Self is not? It is not new. Be as you are. What is new cannot be permanent. What is real must always exist. ~ Sri Ramana Maharshi

 

'DAKSHINA'= JNANA ( SELF-AWARENESS ) and 'AMURTHI'= FORMLESS; Thus 'DAKSHINAMURTHI' represents the formless and nameless 'SELF' ( TRUTH-BEING-EXISTENCE-CONSCIOUSNESS and BLISS ) - SWAATHMAARAAMAN

Dakshinamurti

“What does he teach? Look at his hand gesture. That shows what he teaches. His index finger, the one we use to point at others, represents the ahankara, the ego. The other three fingers represent your body, deha, mind, antahkarana and sense organs, prana. They also may be seen as the three bodies, sariras, the gross, subtle, and causal. This is what the jiva mistakes himself to be. The angustha, the thumb, represents the Lord, the purusa. It is away from the rest of the fingers of the hand, yet at the same time, the fingers have no strength without it. In this gesture, mudra, in Dakshinamurti's right hand, the thumb joins the other fingers to form a circle, teaching that the jiva, who takes himself to be the body, mind and senses, is the whole. The circular hand gesture visually states the entire upadesa, teaching: 'Tat Tvam Asi', “You are That.” Just as a circle has no beginning or end, you are the whole. That is the final word about you. Nobody can improve upon that vision; no culture can improve upon it. Even in heaven, it cannot be improved upon, for the whole includes heaven. Therefore, you have the final word here, because you are everything. It is better that you know it. That teaching is contained in the Veda, represented by the palm leaves in the left hand of Dakshinamurti. And to understand this, you require a mind that has assimilated certain values and attitudes and has developed a capacity to think in a proper and sustained way. This can be acquired by various spiritual disciplines represented here by a japa-mala, The fact that the Lord himself is a teacher, a guru, means that any teacher is looked upon as a source of knowledge. And the teacher himself should look upon Isvara, the Lord, as the source of knowledge. Since the Lord himself is a teacher, the first guru, there is a tradition of teaching, so there is no individual ego involved in teaching.

Dakshinamurti is seated upon a bull, which stands for tamas, the quality of maya that accounts for ignorance. This is the entire creative power of the world and Dakshinamurti controls this maya; Then, there are bound to be obstacles in your pursuit of this knowledge. Dakshinamurti controls all possible obstacles. Underneath his foot, under his control, is a fellow called Apasmara—the one who throws obstacles in your life. This tells us that although there will be obstacles, with the grace of the Lord, you can keep them under check and not allow them to overpower you. There is no obstacle-free life, but obstacles need not really throw you off course; you keep them under control.

Thus, the whole form of Dakshinamurti invokes the Lord who is the source of all knowledge, the source of everything, the one who is the whole, and who teaches you that you are the whole. He is Dakshinamurti, the one who is in the form of a teacher, guru-murti. We invoke his blessing so that all of you discover that source in yourself. If this self-discovery is your pursuit, your whole life becomes worthwhile. This project of self-discovery should be the project of everyone. That is the Vedic vision of human destiny.”

*Glimpses of Self-Realization' - 'BHAGAVAN RAMANA MAHARSHI' ABOUT HIMSELF - I am an 'Athyashrami' (beyond the ashrams and castes) not falling within the category of any of the ashrams. This state is recognized in the sastras. It is explained in the 'Suta Samhita' - I do not give upadesa (spiritual instruction) or call myself a guru. However, if questions are asked by seekers I answer them. Since 1907 people have called me ' Ramana Rishi'.

In the case where he was heard by a lawyer Bhagavan made this statement about himself which was written down in shorthand and can therefore be taken as a literal document:

" I have not given sannyas (the status of renunciate) to any one, nor have I taken sannyas from any one. I was living in Skandashram. My mother, who was also living there, passed away in 1922. Her corpse was brought to the foot of the hill and buried here and a samadhi (shrine) was built over it. From that time puja
was started here. After a while I left Skandashram and came and stayed here. At no time have I taken any title. At no time have I initiated any disciples with diksha (formal initiation) or in any ritualistic way. I do not impose any restrictions or discipline on those who gather round me. I do not invite any one to come to this place, nor do I tell any one to leave this place. By birth I am a Brahmin.
I was a Brahmachari (celibate student) when I came here (i.e. to Tiruvannamalai). Within an hour of arriving I threw away my sacred thread, clothes, etc.; I shaved my head clean. I had about three rupees and threw it away, and since then I do not touch money. I accept in my hands things that can be eaten. I do not give upadesa (spiritual instruction) or call myself a guru. However, if questions are asked by seekers I answer them. Since 1907 people have called me ' Ramana Rishi'.
I am an ' Athyashrami' (beyond the ashrams and castes) not falling within the category of any of the ashrams. This state is recognized in the sastras. It is explained in the Suta Samhita. The 'Athyashrami' can own property if necessary. He needs a guru, but the Self is my guru. The 'Athyashrami is not bound to observe any rites. I have no desire to acquire properties, but things come and I accept them. I agree that to own property is worldly, but I do not hate the world.”

~RAMANA MAHARSHI

'ATMA PANCHAKAM' By 'Adi Shankara Bhagawat Pada' - Translated by P. R. Ramachander.

Naham deho, nendriya nyantharangam,
Nahamkara prana vargaa na budhi,
Darapathya kshethra vithadhi dhoora,
Sakshi nithya prathyagathma shivoham.,

1
I am neither the body, nor the senses nor the mind,
Neither am I pride, soul nor intellect,
But I am Shiva, who is eternal,
Who is completely unattached.
Who is far, far and far away
From wife, son, lands and assets,
And is the witness for everything.

Rajjwagnanath bhathi rajjuryadhai,
Swathma jnanad athmano jeeva bhava,
Aapthokthya hi branthinase sa rajjur,
Jjevo naham desikokthya shivoham.,

2
Due to ignorance I think that a rope is a snake,
For due to absence of Jnana .
I ascribe life in to lifeless thing.
And when the realized one points it out,
I wake up from this illusion,
And understand that it is a rope and not a snake.
Similarly I am not the soul but Shiva,
Which I only understand by the teaching of the great teacher.

Aabhadhedham vishwamathmanya sathyam,
Sathya jnanananda roope vimohat,
Nidhramohat swapnavath thanna sathyam,
Shuddha poorno nithya eka Shivoham.,

3
Due to the veil of ignorance,
I see this world in the eternal life,
Which has the form of truth and joy,
Similar to the dream which I see due to veil of sleep,
For I am the pure complete, perennial and single Shiva.

Mathi nanyath kinchid athrasthi viswam,
Sathyam bahyam vasthu mayopakjnaptham,
Adarsandhar bhasamanasya thulyam,
Mayyadwaithe bhathi thasmad shivoham.,

4
This world is in no way different from me,
Similar to everything getting reflected in a mirror,
All the world is within me,
So I am that Shiva which is without two.

Naham jatho na pravrudho na nashto,
Dehasyoktha prakrutha sarva dharma,
Karthruthwadhi schinmaya syasthi naham,
Karasyaiva hyathmano may Shivoham.,

5
Nor was I born nor grew nor die,
For birth, growth and death are for the body,
The nature of taking up a work is,
The reflections of pride and not,
For my soul which is eternal,
And so I am the unattached Shiva.

Naham jatho janma mruthyu kutho may,
Naham prana kshuth pipase kutho may,
Naham chitham sokamohou kutho may,
Naham kartha bandha mokshou kutho may.,

6
I was not born, whence birth and death came to me,
I am not the soul, whence came hunger and thirst to me,
I am not the mind, whence came passion and sorrow to me,
I am not the doer, whence came attachment and detachment to me?

'Avadhuta Gita' Chapter 6 - The Avadhut is not concerned with the things of the world, because the natural state of Self-Realization renders all else insignificant. Death and birth have no meaning; he meditates not, neither does he worship - He has no such thoughts as "I am not in the body," or "I am not the body." He has no aversion, attachment or infatuation towards any object or person. Pure as space he walks, immersed in the immaculate bliss of his natural state.

1. The whole universe is a projection of the mind; therefore it is a mode of the mind. The true nature of the mind is bliss, and when the mind is stilled, bliss absolute is revealed.

2. Consciousness absolute, being unknowable by the mind, how can speech explain it?

3. The Self is free from day and night, and therefore the conception of its pilgrimage in time and space is no true one.

4. No sun illumines Atman; the fire and the moon cannot shine therein. It is not equanimity or even desirelessness; how then can action exist in it?

5. Neither can it be said that It is to be known by the absence of action. It is neither within or without. It is naught but bliss absolute.

6. How can it be said that It is the first or that It is the last, since It is neither element or compound, nor emptiness nor fullness? Eternal, ever the same, the essence of all is Shiva.

7. The statement that Atman is describable or indescribable cannot stand. Neither is It the knower nor the known. It cannot be imagined or defined. How can we say that It has a mind or any of the senses?

8. Space, time, water, fire, earth, constituting the world, are a mere mirage. In truth the One, imperishable, ever blissful, alone exists. There is neither cloud nor water in It.

9. As there is no possibility of birth and death in It, so no conception of duty nor dereliction of duty can be applied to It. That undifferentiated, eternal, all-pervasive Shiva alone is.

10. The modifications of primordial matter and of individualized consciousness are in the realm of cause and effect. When there is eternal all-pervasive Shiva alone, how can there be matter or spirit therein?

11. There is in It no suffering, and no possibility of suffering, because It is free from all attributes.

12. There is no duality in It. How can there be age, or youth, or childhood in that One eternal principle?

13. Atman is dependent on nothing and is unlimited. The law of cause and effect touches It not. How can the buddhi, which operates only in duality, and which is perishable, discern It?

14. It grasps not, nor is It grasped. It is not born nor does It bring forth. We can only say that in It there is no destruction.

15. In Atman there is neither manhood nor womanhood, because such conceptions cannot exist in eternity.

16. There is no pleasure in It, and no faculty of enjoying pleasure, since It is free from such defects as attachment. Equally free from doubts and suffering, one and eternal is Shiva; thus the conception of "I" and "mine" do not apply to It.

17. Neither is there Brahman in It, nor the absence of Brahman. Since It alone exists and is eternity, it must follow that It is free from pain, and also from freedom from pain.

18. There is no gain and there is no loss. Infatuation and worldly wisdom have no place therein. When the eternal consciousness alone exists, how can discrimination or wisdom, or any such thing be contained in It?

19. In It there is no "thou" and no "I", therefore family and caste exist not therein. It is neither true nor untrue. Neither is It of this world nor of the next. How then can one pray to It?

20. Illusory is the connection of the learner and the teacher. Teaching and contemplation, when thus beheld, are not admissible. "Verily, I am Shiva." This alone is the whole Truth. How then can I pray to It, or worship It?

21. The body itself is imagined in Atman, as is the whole universe. Atman is free from all differentiations. Then since I am Shiva, there can be no idea of prayer or worship.

22. Consciousness absolute has no body. It cannot be said that It is without a body or attributes. All that can be said is that It is bliss absolute, and that bliss am I. This is the height of worship, and this is the culmination of all prayer.

23. The Avadhut who has realized this mystery of all mysteries, and has risen to the state of unceasing and perfect bliss, moves about in the crowds unconcerned, radiating bliss and higher knowledge.

24. He is clothed in a habit of old and worn. He walks in a path that is free from religious merit or sin. He lives in the temple of absolute emptiness. His soul is naked, and free from all taints and modifications of maya.

25. The Avadhut has no ideal, neither strives he after the attainment of an ideal. Having lost his identity in Atman, free from the limitations of maya, free also from the perfections of Yoga, thus walks the Avadhut. He argues with no one, he is not concerned with any object or person.

26. Free from the snares of expectations and hopes, he has cast off the worn-out garments of purity, righteousness, and all ideals. His path is free from any such consideration. It can only be said about him that he is purity absolute, and is far, far above the clouds of maya and ignorance.

27. He has no such thoughts as "I am not in the body," or "I am not the body." He has no aversion, attachment or infatuation towards any object or person. Pure as space he walks, immersed in the immaculate bliss of his natural state.

28. The Avadhut may be compared to immeasurable space. He is eternity. In him is neither purity nor impurity. There is no variety nor unity in him; no bondage nor absence of bondage.

29.Free from separation and union, free from enjoyment or absence of enjoyment, he moves calm and unhurried through the world. Having given up all activity of the mind, he is in his normal state of indescribable bliss.

30. Atman, with which the Avadhut has found natural unity, is limitless and inconceivable. It is unknowable by the mind. It is neither a part nor is It divided. It cannot be said, "So far is its province and no farther." Verily, it is hard to describe and hard to obtain.

31. The Avadhut is not concerned with the things of the world, because the natural state of Self-realization renders all else insignificant. Death and birth have no meaning; he meditates not, neither does he worship.

32. All this world is a magic show, like a mirage in the desert. Concentrated bliss, alone and second less, is Shiva and that is the Avadhut.

33. The wise man strives not for anything, not even for Dharma [law of unity and righteousness] or liberation. He is free from all actions and movements, and also from desire and renunciation.

34. What do they, the pundits, know of him? Even the Vedas cannot speak of him perfectly. That bliss absolute, ever indestructible, but a source of bliss to all, is the Avadhut.

 

*Glimpses of Self-Realization* For the seekers of 'Self-Realization', 'Sahaja-Samadhi'(PEACE-INHERENT), and 'Liberation-in-Life'. PEARLS FROM VIVEKACHOODAMANI - Neither it is born nor does it die; neither does it grow nor does it decay; being eternal it does not undergo any change. Even when this body is destroyed it does not cease to exist. It is like the space in the pot that is broken – it is independent of the pot - The knowledge about the nature of the Self cannot be obtained by ablutions, charities or even by hundreds of pranayamas. It can only be obtained by inquiry, contemplation and reflection and by listening to the sage advice of men of wisdom and realization.

Vivekachoodamani meaning ‘The Crest-Jewel of Discrimination’ is one of the greatest texts written by Adi Sankaracharya, in 581 verses, as an introduction to Vedanta. A careful study of these verses will be of immense help to the aspirants on the spiritual path. Given below are selected slokas from this work maintaining the continuity of the narrative. The bare translations (leaving out the detailed commentary) are based on those of Swami Chinmayananda in ‘Talks on Sankara’s Vivekachoodamani ‘ published by the Central Chinmaya Mission Trust, Mumbai.

GLORY OF SPIRITUAL LIFE


जन्तूनां नरजन्म दुर्लभमतः पुंस्त्वं ततो विप्रता
तस्माद्वैदिकधर्ममार्गपरता विद्वत्त्वमस्मात्परम्।
आत्मानात्मविवेचनं स्वनुभवो ब्रह्मात्मना संस्थितिः
मुक्तिर्नो शतजन्मकोटि सुकृतैः पुण्यैर्विना लभ्यते ॥१॥

For all living beings, a human birth is indeed rare; much more difficult is manhood; rarer than this is a sattwic attitude in life; still rarer is steadfastness on the spiritual path propounded in the Vedas; more so is a profound knowledge in the scriptures and the capacity to distinguish between the real and the unreal. A step above this is the personal experience of spiritual Glory and a state of being fully established in the consciousness of the individual Self as the Self in all. Mukti, liberation, cannot be attained without merits earned in a hundred crores of births.

लब्ध्वा कथंचिन्नरजन्म दुर्लभं
तत्रापि पुंस्त्वं श्रुतिपारदर्शनम्।
यस्त्वात्ममुक्तौ न यतेत मूढधीः
स ह्यात्महा स्वं विनिहन्त्यसद्ग्रहात्॥४॥

Having obtained human birth which is rare, having attained manhood and acquired a deep knowledge of the scriptures, if a person is foolish enough not to strive for self-realization, he commits suicide, holding on to unreal things.
MEANS OF WISDOM


अतो विमुक्त्यै प्रयतेत विद्वान्
सन्यस्तबाह्यार्थसुखस्पृहःसन्।
सन्तं महान्तं समुपेत्य देशिकं
तेनोपदिष्टार्थसमाहितात्मा ॥८॥

Therefore, the learned seeker should abandon his desire for pleasures from external objects and strive to gain liberation (from the cycle of births and deaths). To this end he must approach a saintly and generous Master and must lead a life reflecting and contemplating on the words of advice given by his spiritual guru.

उद्धरेदात्मनात्मानं मग्नं संसारवारिधौ
योगारूढत्वमासाद्य सम्यग्दर्शननिष्ठया ॥९॥
One should lift oneself out of the ocean of this samasara by attaining the status of a yogaarooDha by the constant practice of self-control and discrimination.

चित्तस्य शुद्धये कर्म न तु वस्तूपलब्धये।
वस्तुसिद्धिर्विचारेण न किंचित्कर्मकोटिभिः॥११॥

Selfless action done without expectation of the fruits thereof purifies the heart but does not lead to Self-realization which is obtained only by contemplation and discrimination, not by any number of actions.

सम्यग्विचारतः सिद्धा रज्जुतत्त्वावधारणा।
भ्रान्त्योदितमहासर्पभयदुःखविनाशिनी ॥१२॥

The fear and sorrow arising from the illusory serpent superimposed on a piece of rope can be destroyed only by fully understanding the truth of the rope through contemplation and inquiry.

अर्थस्य निश्चयो दृष्टो विचारेण हितोक्तितः।
न स्नानेन न दानेन प्राणायामशतेन वा ॥१३॥

The knowledge about the nature of the Self cannot be obtained by ablutions, charities or even by hundreds of pranayamas. It can only be obtained by inquiry, contemplation and reflection and by listening to the sage advice of men of wisdom and realization.

THE FOUR QUALIFICATIONS


साधनान्यत्र चत्वारि कथितानि मनीषिभिः।
येषु सत्स्वेव सन्निष्ठा यदभावे न सिध्यति॥१८॥

The wise have spoken about four qualifications the presence of which in an aspirant will lead to realization and the absence of which will result in not achieving that goal.

आदौ नित्यानित्यवस्तुविवेकः परिगण्यते।
इहामुत्रफलभोगविरागस्तदनन्तरम्।
शमादिषट्कसम्पत्तिर्मुमुक्षुत्वमिति स्फुटम् ॥१९॥

The ability to discriminate between the Real and the unreal, absence of any attachment to enjoyment of the fruits of actions herein and hereafter, the presence of the six qualities like shama and a burning desire for liberation are the four qualifications mentioned above.

ब्रह्म सत्यं जगन्मिथ्येत्येवंरूपो विनिश्चयः।
सोऽयं नित्यानित्यवस्तुविवेकः समुदाहृतः ॥२o॥

The conviction that Brahman is the only Reality and the phenomenal world is illusory and unreal is known as discrimination between the Real and the unreal.

तद्वैराग्यं जिहासा या दर्शनश्रवणादिभिः ।
देहादिब्रह्मपर्यन्तेह्यनित्ये भोगवस्तुनि॥२१॥

The desire to give up all transitory enjoyments gained through seeing, hearing etc. and also experiences gained through equipments ranging from a mortal body to the form of Brahma is called vairagyam (detachment).

विरज्य विषयव्राताद्दोषदृष्ट्या मुहुर्मुहुः।
स्वलक्ष्ये नियतावस्था मनसः शम उच्यते ॥२२॥

Sama is that peaceful state of the mind which is constantly and unwaveringly engaged in the contemplation of Goal realizing, again again, the adverse effects of indulging in the pleasures of the senses.

विषयेभ्यः परावर्त्य स्थापनं स्वस्वगोलके।
उभयेषामिन्द्रियाणां स दमः परिकीर्तितः॥
बाह्यानालम्बनं वृत्तेरेषोपरतिरुत्तमा ॥२३॥

Dama (self-control) is the process of withdrawing the senses, both of knowledge and of action, from their objects of enjoyment and placing them in their respective centers of activity. The best Uparati (self withdrawal) is that condition of the thought waves in which they are free from the influence of external objects.

सहनं सर्वदुःखानामप्रतीकारपूर्वकम्।
चिन्ताविलापरहितं सा तितिक्षा निगद्यते ॥२४॥

Titiksha is the capacity to endure all sorrows and sufferings without making any effort to counteract them and without worrying and lamenting over them.

शास्त्रस्य गुरुवाक्यस्य सत्यबुद्ध्याऽवधारणा।
सा श्रद्धा कथिता सद्भिर्यया वस्तूपलभ्यते ॥२५॥

Mentally acknowledging. without questioning, the words of the scriptures and of the guru as Truth is called sraddha by the wise. By this alone does Reality become manifest.

सर्वदा स्थापनं बुद्धेः शुद्धे ब्रह्मणि सर्वथा।
तत्समाधानमित्युक्तं न तु चित्तस्य लालनम् ॥२६॥

Samadhana is that condition when the mind is constantly engaged in the contemplation of the Supreme Reality. It is not a condition in which the mind is continuously vacillating.

अहंकारादिदेहान्तान् बन्धानज्ञानकल्पितान्।
स्वस्वरूपावबोधेन मोक्तुमिच्छा मुमुक्षुता ॥२७॥

Mumukshuta is the burning desire to free oneself from all bond-ages, beginning with egoism and ending with the physical body; bond ages created as a result of ignorance of the true nature of the Self.

BHAKTI – FIRM AND DEEP


मोक्षकारणसामग्र्यां भक्तिरेव गरीयसी।
स्वस्वरूपानुसन्धानं भक्तिरित्यभिधीयते ॥३१॥

Among the instruments for attaining liberation bhakti alone carries more weight. Constant contemplation on the one’s own Real (Divine) Nature is called bhakti or devotion.

LOVING ADVICE OF THE GURU


वेदान्तार्थविचारेण जायते ज्ञानमुत्तमम्।
तेनात्यन्तिकसंसारदुःखनाशो भवत्यनु॥४५॥

The highest knowledge arises from the contemplation and reflection upon the meaning of the Upanishadic mantras. From this one gets release from the sorrows and sufferings of the illusory phenomenal world.

श्रद्धाभक्तिध्यानयोगान्मुमुक्षॊः
मुक्तेर्हेतून्वक्ति साक्षाच्छ्रुतेर्गीः।
यो वा एतेष्वेव तिष्ठत्यमुष्य
मोक्षोऽविद्याकल्पिताद्देहबन्धात् ॥४६॥

Shruti herself says that shraddha, bhakti and dhyanayoga (faith, devotion and the practice of meditation) are the means by which liberation can be attained. Whosoever pursues this path is liberated from the bond ages of the body created as a result of ignorance of the real nature of the Self

अज्ञानयोगात्परमात्मनस्तव
ह्यनात्मबन्धस्तत एव संसृतिः।
तयोर्विवेकोदितबोधवह्नि-
रज्ञानकार्यं प्रदहेत्समूलम् ॥४७॥

It is only because of ignorance that you, who are the supreme self, have the experience of bondage to the not-self. This bondage, created by ignorance, will be rooted out by the fire of knowledge which arises from discrimination between the self and the not-self.


KNOWLEDGE OF THE SELF – ITS BEAUTY


न योगेन न सांख्येन कर्मणा नो न विद्यया।
ब्रह्मात्मैकत्वबोधेन मोक्षः सिध्यति नान्यथा ॥५६॥

Liberation can be attained only by the realization of the identity of the Self with the Brahman, not by any other means such as yoga, samkhya, karma (action) or vidya (learning)


वाग्वैखरी शब्दझरी शास्त्रव्याख्यानकौशलम्।
विदुषामिह वैदुष्यं भुक्तये न तु मुक्तये ॥५८॥

अविज्ञाते परे तत्त्वे शास्त्राधीतिस्तु निष्फला। Loud speech, a torrent of words, skill in interpreting the scriptures- these are useful only as means to material enjoyment; they will not lead to liberation.

अविज्ञातेऽपि परे तत्त्वे शास्त्राधीतिस्तु निष्फला ।
विज्ञातेऽपि परे तत्त्वे शास्त्राधीतिस्तु निष्फला ॥५९॥

Without knowing the Supreme Reality, the study of the sastras is futile. Having known the Supreme Reality, the study of the sastras is again futile.

अज्ञानसर्पदष्टस्य ब्रह्मज्ञानौषधं विना।
किमु वेदैश्च शास्त्रैश्च किमु मन्त्रैः किमौषधैः ॥६१॥

What is the use of Vedas, sastras, mantras and medicines for one who has been bitten by the snake of ignorance. Only Knowledge of the Brahman will save him.

DIRECT EXPERIENCE: LIBERATION


अकृत्वा दृश्यविलयमज्ञात्वा तत्त्वमात्मनः।
ब्रह्मशब्दैः कुतो मुक्तिरुक्तिमात्रफलैर्नृणाम् ॥६३॥

Without achieving the disappearance of the entire pluralistic world and without realising the Real Nature of the Self what is the use of repeating the word “Brahman”? Surely it will end only in a wasteful effort of speech.

तस्मात्सर्वप्रयत्नेन भवबन्धविमुक्तये।
स्वैरेव यत्नः कर्तव्यो रोगादाविव पण्डितैः॥६६॥

Therefore, an intelligent seeker should exert himself, by all means available, to release himself from the bondage of this samsara (cycle of births and deaths) just as one suffering from a disease (who has to take the medicine himself).

मोक्षस्य कांक्षा यदि वै तवास्ति
त्याजातिदूराद्विषयान्विषं यथा।
पीयूषवत्तोषदयाक्षमार्जव-
प्रशान्तिदान्तीर्भज नित्यमादरात् ॥८२॥

If you desire liberation then you should cast away, like poison, all sense objects at a distance and embrace such nectarine virtues as contentment, forgiveness, straightforwardness, calmness and self-control.

मोह एव महामृत्युः मुमुक्षोर्वपुरादिषु।
मोहो विनिर्जितो येन स मुक्तिपदमर्हति ॥८५॥

For the one desiring liberation, infatuation with the body etc. is verily the great death. One who has conquered this attachment deserves the state of liberation.

GROSS BODY


त्वङ्मांसरुधिरस्नायुमेदोमज्जास्थिसंकुलम्।
पूर्णं मूत्रपुरीषाभ्यां स्थूलं निन्द्यमिदं वपुः ॥८७॥

This gross body is disgusting composed as it is of skin, flesh, blood, nerves, fat, marrow and bones and is filled with urine and fecal matter

पञ्चीकृतेभ्यो भूतेभ्यः स्थूलेभ्यः पूर्वकर्मणा ।
समुत्पन्नमिदं स्थूलं भोगायतनमात्मनः।
अवस्था जागरस्तस्य स्थूलाद्यनुभवो यतः ॥८८॥

The gross body is formed, as a result of past actions, out of the gross elements which themselves are formed of the combinations of the subtle elements. This gross body is the seat of enjoyment for the Self. The state in which it perceives gross objects is its waking condition.

SUBTLE BODY


वागादि पञ्च श्रवणादि पञ्च
प्राणादि पञ्चाभ्रमुखानि पञ्च।
बुध्याद्यविद्यापि च कामकर्मणी
पुर्यष्टकं सुक्ष्मशरीरमाहुः ॥९६॥

The five organs of action such as speech etc. (2) the five organs of perception such as ears etc (3) the five vital airs like prana etc. (4) the five elements starting with space (5) the discriminating intellect etc. (6) ignorance (avidya), (7) desire and (8) action – these eight cities together constitute the subtle body.

इदं शरीरं शृणु सूक्ष्मसंज्ञितं
लिङ्गं त्वपञ्चीकृतभूतसंभवम्।
सवासनं कर्मफलानुभावकं
स्वाज्ञानतोऽनादिरुपाधिरात्मनः ॥९७॥

The subtle body, also known as the lingasharira is composed of subtle elements. It carries the vasanas with it and it causes the individual to experience the fruits of his past actions. It is the beginningless conditioning of the self brought about by its own ‘ignorance’.

स्वप्नो भवत्यस्य विभक्त्यवस्था
स्वमात्रशेषेण विभाति यत्र ।
स्वप्ने तु बुद्धिः स्वयमेव जाग्र-
त्कालीननानाविधवासनाभिः ॥98||

कर्त्रादिभावं प्रतिपद्य राजते
यत्र स्वयं भाति ह्ययं परात्मा।
धीमात्रकोपाधिरशेषसाक्षी
न लिप्यते तत्कृतकर्मलेशैः ।
यस्मादसङ्गस्तत एव कर्मभि-
र्न लिप्यते किञ्चिदुपाधिना कृतैः ॥९९॥

In the dream state the subtle body expresses all by itself. In the dream state it is the intellect which is the seat of experiences which it has gathered in the waking state. In this condition the Supreme Self shines conditioned only by the intellect and is the witness of everything. It is not contaminated by the activities of the intellect. Since it is entirely unattached, it is not tainted by any action of the conditioning adjuncts.

EGO DISCUSSED


अन्तःकरणमेतेषु चक्षुरादिषु वर्ष्मणि।
अहमित्यभिधानेन तिष्ठत्याभासतेजसा ॥१०३॥

The inner equipment has its seat of expression in the sense-organs such as the eye etc. Identifying with them, it exists, clothed in just the the reflection of the Atman.

अहंकारः स विज्ञेयः कर्त्ता भोक्ताभिमान्ययम्।
सत्त्वादिगुणयोगेन चावस्थात्रयमश्नुते ॥१०४॥

Know that it is the ego which, identifying with the body, becomes the doer or the experiencer, and in union with the gunas such as sattwa, this ego assumes the three different states (of waking, dreaming, and deep sleep).

विषयाणमानुकूल्ये सुखी दुःखी विपर्यये।
सुखं दुःखं च तद्धर्म सदानन्दस्य नात्मनः ॥१०५॥

When the sense objects are favourable, there is happiness. When they are not favourable, it is miserable. Happiness and misery are therefore the attributes of the ego and not of the Atman which is ever blissful.

INFINITE LOVE – THE SELF


आत्मार्थत्वेन हि प्रेयान्विषयो न स्वतः प्रियः।
स्वत एव हि सर्वेषामात्मा प्रियतमो यतः
तत आत्मा सदानन्दो नास्य दुःखं कदाचन ॥१०६॥

Sense objects are pleasurable only because of the Self which manifests through them, and not independently, for the Self is, by its very nature, the most beloved of all. The Self, therefore, is ever-blissful and can never suffer any grief or misery.

यत्सुषुप्तौ निर्विषय आत्मानन्दोऽनुभूयते।
श्रुतिः प्रत्यक्षमैतिह्यमनुमानं च जाग्रति॥१०७॥

Scriptural declarations, direct experience, tradition and inference clearly say that in deep-sleep, we experience the Bliss of the Atman independent of sense-objects.

MAYA – POINTED OUT


अव्यक्तनाम्नी परमेशशक्ति-
रनाद्यविद्या त्रिगुणात्मिका परा।
कार्यानुमेया सुधियैव माया
यया जगत्सर्वमिदं प्रसूयते ॥१०८॥

Nescience (Avidya), or Maya, is also called the ‘Unmanifest’, and is the power of the Lord. It is without beginning. It comprises the three Gunas and is superior to their effects. It is to be inferred only by one who has a clear intellect, from the effects it produces. It is this avidya which projects the entire universe.

सन्नाप्यसन्नाप्युभयात्मिका नो
भिन्नाप्यभिन्नाप्युभयात्मिका नो।
सांगाप्यनंगाप्युभयात्मिका नो
महाद्भुताऽनिर्वचनीयरूपा ॥१०९॥

It (Maya) is neither existent nor non-existent, nor both; neither same nor different nor both; neither made up of parts nor whole nor both. Most wonderful it is and beyond description in words.

शुद्धाद्वयब्रह्मविबोधनाश्या
सर्पभ्रमो रज्जुविवेकतो यथा।
रजस्तमःसत्त्वमिति प्रसिद्धा
गुणास्तदीयैः प्रथितैः स्वकार्यैः ॥११०॥
By realization of the pure, non-dual Brahman, Maya can be destroyed, just as the illusion of the snake is removed by the discriminative knowledge of the rope. Its gunas are Rajas, Tamas and Sattwa, distinguished by their respective functions.

RAJOGUNA – NATURE AND EFFECTS

विक्षेपशक्ती रजसः क्रियात्मिका
यतः प्रवृत्तिः प्रसृता पुराणी।
रागादयोऽस्याः प्रभवन्ति नित्यं
दुःखादयो ये मनसो विकाराः ॥१११॥

Rajas has projecting power. Activity is its very nature. From it the initial flow of activity has originated. From it, mental modifications such as attachment and grief are also continuously produced.

कामः क्रोधो लोभदम्भाद्यसूयाऽ
हंकारेर्ष्यामत्सराद्यास्तु घोराः
धर्मा एते राजसाः पुंप्रवृत्ति-
र्यस्मादेषा तद्रजो बन्धहेतुः ॥११२॥

Desire, anger, greed, hypocrisy, jealousy, egoism, envy etc. – these are the dreadful attributes of Rajas, from which the worldly tendencies of man are produced. Rajas is therefore the cause of bondage in life.

TAMOGUNA – NATURE AND EFFECTS


एषाऽऽवृतिर्नाम तमोगुणस्य
शक्तिर्यया वस्त्ववभासतेऽन्यथा।
सैषा निदानं पुरुषस्य संसृते-
र्विक्षेपशक्तेः प्रवणस्य हेतुः ॥११३॥

The veiling power is the power of Tamas, which makes things appear to be other than what they what they actually are. It causes man’s repeated transmigration and initiates the action of the projecting power (vikshepa)

अज्ञानमालस्यजडत्वनिद्रा-
प्रमादमूढत्वमुखास्तमोगुणाः।
एतैः प्रयुक्तो नहि वेत्ति किंचि-
न्निद्रालुवत्स्तंभवदेव तिष्ठति ॥११६॥

Ignorance, laziness, dullness, sleep, inadvertence, stupidity etc. are the attributes of Tamas. One tied up with these cannot comprehend anything but remains like one asleep, or like a stump of wood or a block of stone

SATTWAGUNA – NATURE AND EFFECTS

सत्त्वं विशुद्धं जलवत्तथापि
ताभ्यां मिलित्वा सरणाय कल्पते।
यत्रात्मबिम्बः प्रतिबिम्बितः सन्
प्रकाशयत्यर्क इवाखिलं जडम् ॥११७॥

Pure Sattwa is like clear water, yet in combination with Rajas and Tamas it leads to transmigration. But when the light of the Self gets reflected in sattwa alone, then, like the Sun, it illumines entire world of matter.

मिश्रस्य सत्त्वस्य भवन्ति धर्मा-
स्त्वमानिताद्या नियमा यमाद्याः।
श्रद्धा च भक्तिश्च मुमुक्षुता च
दैवी च सम्पत्तिरसन्निवृत्तिः ॥११८॥

Predominance of sattwa guna, mixed with rajas and tamas, is characterized by absence of pride etc., niyama, yama etc and also faith, devotion, yearning for liberation, divine tendencies and a natural turning away from everything unreal.

विशुद्धसत्त्वस्य गुणाः प्रसादः
स्वात्मानुभूतिः परमा प्रशान्तिः।
तृप्तिः प्रहर्षः परमात्मनिष्ठा
यया सदानन्दरसं समृच्छति ॥११९॥

Pure sattwa is characterized by cheerfulness, the experience of one’s own Self, supreme peace, contentment, bliss and and constant devotion to the supreme Self, by which the aspirant comes to enjoy everlasting bliss.

THE CAUSAL BODY – ITS NATURE

अव्यक्तमेतत्त्रिगुणैर्निरुक्तं
तत्कारणं नाम शरीरमात्मनः।
सुषुप्तिरेतस्य विभक्त्यवस्था
प्रलीनसर्वेन्द्रियबुद्धिवृत्तिः॥१२०॥

This ‘Unmanifest’ defined as the combination of the three gunas, is the causal body of the individual. Its special state is deep-sleep in which all the functions of the mind intellect and the sense organs are totally suspended.

सर्वप्रकारप्रमितिप्रशान्ति-
र्बीजात्मनावस्थितिरेव बुद्धेः।
सुषुप्तिरेतस्य किल प्रतीतिः
किंचिन्न वेद्मीति जगत्प्रसिद्धेः॥१२१॥

The mind remains in a subtle seed-like form in deep-sleep which is the state of complete cessation of all kinds of perceptions. Indeed, the universal experience in this state is “I did not know anything”.

NOT-SELF - DESCRIPTION

देहेन्द्रियप्राणमनोऽहमादयः
सर्वे विकारा विषयाः सुखादयः।
व्योमादिभूतान्यखिलं च विश्व-
मव्यक्तपर्यन्तमिदं ह्यनात्मा ॥१२२॥

The body, the sense organs, the vital airs, mind and ego etc. and all their modifications, sense objects and their pleasures etc. the gross elements such as ether etc. the whole universe up to the Unmanifest- these constitute the not-self (अनात्मा)

माया मायाकार्यं सर्वं महदादिदेहपर्यन्तं।
असदिदमनात्मतत्त्वं विद्धि त्वं मरुमरीचिकाकल्पम् ॥१२३॥

Everything is due to the effect of Maya, from Mahat down to the gross body. All these including Maya are not-self. Therefore they are unreal like the waters of the mirage in a desert.

THE SELF – ITS NATURE


अस्ति कश्चित्स्वयं नित्यमहंप्रत्ययलम्बनः।
अवस्थात्रयसाक्षी सन्पञ्चकोशविलक्षणः ॥१२५॥

Something there is, which is the Absolute Entity, the Eternal substratum for the very awareness of the Ego. It is the witness of the three states, namely waking, dreaming and deep-sleep states. It is also distinct from the five sheaths (annamaya, pranamaya, manomaya, vignanamaya and anandamaya koshas)

यो विजानाति सकलं जाग्रत्स्वप्नसुषुप्तिषु।
बुद्धितद्वृत्तिसद्भावमभावमहमित्ययम् ॥१२६॥

That which knows everything that happens in the waking, dream and deep-sleep states, that which is aware of the presence or absence of the mind and its functions, that which is the essence behind the ego, That is ‘This’

यः पश्यति स्वयं सर्वं यं न पश्यति कश्चन।
यश्चेतयति बुद्ध्यादि न तद्यं चेतयत्ययम्॥१२७॥

That which sees all but which no one can see; That which illumines the intellect etc. but which they cannot illumine; That is ‘This’

येन विश्वमिदं व्याप्तं यं न व्याप्नोति किञ्चन।
आभारूपमिदं सर्वं यं भान्तमनुभात्ययम्॥१२८॥

That by which the universe is pervaded, but which is not pervaded by anything, which, when it shines, the entire universe shines as its reflection, that is ‘This’.

यस्य सन्निधिमात्रेण देहेन्द्रियमनोधियः।
विषयेषु स्वकीयेषु वर्तन्ते प्रेरिता इव ॥१२९॥

That by whose very presence the body and the sense organs, the mind and the intellect perform their respective functions like a team of servants prompted by their master!

अहंकारादिदेहान्ता विषयाश्च सुखादयः।
वेद्यन्ते घटवद् येन नित्यबोधस्वरूपिणा॥१३०॥

That, because of which everything - the ego, the body, the sense objects and their pleasures etc are known as clearly as a pot, is of the nature of Eternal Knowledge(Awareness).

एषोऽन्तरात्मा पुरुषः पुराणो
निरन्तराखण्डसुखानुभूतिः।
सदैकरूपः प्रतिबोधमात्रो
येनेषिता वागसवश्चरन्ति ॥१३१॥

This (great Truth) is the innermost Self, the ancient Purusha whose essential nature is the constant experience of infinite Bliss, which is ever the same. Yet, it constantly gets reflected through different mental modifications and, commanded by it, the sense organs and the Pranas perform their functions.

अत्रैव सत्त्वात्मनि धीगुहाया-
मव्याकृताकाश उशत्प्रकाशः।
आकाश उच्चै रविवत्प्रकाशते
स्वतेजसा विश्वमिदं प्रकाशयन् ॥१३२॥

In this very body, in a mind full of sattwa, in the secret cave of the intellect, in the atmosphere of the Unmanifest, the Atman, of captivating glory, shines like the Sun, high in the sky, illumining this Universe by its very effulgence.

ज्ञाता मनोऽहंकृतिविक्रियाणां
देहेन्द्रियप्राणकृतक्रियाणाम्।
अयोऽग्निवत्ताननुवर्तमानो
न चेष्टते नो विकरोति किञ्चन॥१३३॥

The knower of the modifications of the mind and the ego, and the activities of the body, the sense organs and the pranas, which apparently take their forms like the fire in a ball of iron, is the Self, which neither acts nor changes in the least.

न जायते नो म्रियते न वर्धते
न क्षीयते नो विकरोति नित्यः।
विलीयमानेऽपि वपुष्यमुष्मि-
न्न लीयते कुम्भ इवाम्बरं स्वयम् ॥१३४॥

Neither it is born nor does it die; neither does it grow nor does it decay; being eternal it does not undergo any change. Even when this body is destroyed it does not cease to exist. It is like the space in the pot that is broken – it is independent of the pot.

प्रकृतिविकृतिभिन्नः शुद्धबोधस्वभावः
सदसदिदमशेषं भासयन्निर्विशेषः।
विलसति परमात्मा जाग्रदादिष्ववस्था-
स्वहमहमिति साक्षात्साक्षिरूपेण बुद्धेः ॥१३५॥

Different from Prakruti and its modifications is the Supreme Self , all of the nature of pure knowledge. It is Absolute and directly manifests the entire gross and subtle universe as the very essence behind the steady sense of egoism. It manifests itself as the Witness of the intellect, the determining faculty of in man.

QUOTATIONS ON 'BHAKTI' FROM 'BHAGAVATAM' - Pareekshit excelled in hearing, shuka in singing, Prahlada in remembering, Goddess Lakshmi in serving His lotus-feet, Prithu in worshiping, Akrura in obeisance, Hanuman in humble service, Arjuna in friendship and Bali in total surrender - Man is considered better than the dog, the cat, the pig, the camel and the donkey. But one into whose ears the name of Lord Vishnu has not entered is no better than an animal - What one achieves in Krita Yuga by meditation, in Treta Yuga by sacrificial rites, in Dwapara Yuga by serving the Lord, the same goal is achieved in Kali Yuga by chanting and singing (keertanaat) the names of Hari - These are the words of Lord Vishnu to Durvasa in Ambarishacharitam episode of Srimad Bhagavatam. I am under the control of my devotees, it is as if I am not free. My devotees of saintly character have captured my heart. They are very dear to me.

Quotations from Srimad Bhaagavatam on Bhakti (Loving devotion to the Lord)

Sage Vyasa divided the ancient Vedic lore into the four Vedas. He wrote the Mahabharata which is of epic proportions shedding light on every aspect of human life. He also authored some of the puranas which together with Mahabharata expound and expand the essence of the Vedas in a language and idiom intelligible to ordinary human beings. In spite of all this prodigious output, he felt in his subconscious that some thing was wanting, some thing lacking in what he had so far written. He expressed his feelings to Sage Narada who told him that in whatever he had so far written he had not adequately dealt with the leelas of Lord Mahavishnu and his incarnations. He had not sufficiently expounded the importance of bhakti as a path for attaining the Lord. He had also not narrated the stories of the Lord’s bhaktas in sufficient detail. This was the cause for his feeling of inadequacy in whatever he had written so far. Taking this cue from Sage Narada, Vyasa composed Srimad Bhagavatam describing in detail the divine leelas of the Lord and his incarnations and the nectar of wisdom and knowledge imparted by Him to His devotees during such incarnations.
Among the Puranas authored by Sage Vyasa, Srimad Bhagavata outshines the others, being the crest-jewel of the entire Puranic literature. This alone is capable of saving humanity from the fear of the Serpent of Time (kala vyala) as described in the Padma Purana:

कालव्यालमुखग्रासत्रासनिर्नाशहेतवे । श्रीमद्भागवतं शास्त्रं कलौ कीरेण भाषितम् ॥

kaala-vyaala-mukha-graasa thraasa-nirnaasha-hethave
sreemad-bhaavatham shaastram kalau keerena bhaashitam

[Sage Suka has narrated the bhagavata sastra to allay the fears of those who are caught in the jaws of kaalavyala (Serpent of Time)]

Bhagavata alone is described, time and again, as one without a second and incomparable as an instrument for freeing humans from the bonds of samsaara and help them attain liberation (mukti) :
एकं भागवतं शास्त्रं मुक्तिदानेन गर्जति
Ekam Bhaagavatam shaastram mukti-daanena garjathi

Srimad Bhagavata alone is enriched by the tejas (splendour, effulgence, power) of sri Vasudeva. Bhagavata is the incarnation of the Lord in the form of vangmaya ( body of literature) and it is here that He always resides, as it has been said in Paadma Purana:
स्वकीयं यद्भवेत्तेजः तच्च भागवतेऽदधात्

तिरोधाय प्रविष्टोऽयं श्रीमद्भागवतार्णवम्
तेनेयं वाङ्मयी मूर्तिः प्रत्यक्षा वर्तते हरेः

swakeeyam yad bhavethejah thachcha bhagavathe’dadhaath
thirodhaaya pravishtoyam srimad bhaagavathaarnavam
theneyam vangmayee moorthih pratyakshaa vartate hareh

[The Lord deposited his power (tejas) in Bhagavata and entering the sea of bhagavata, He disappeared into it. Therefore bhagavata is the word- form ( vangmayee moorthih) of the Lord visible to the naked eye of man ]

The ocean of nectar which is Bhagavatha is easily available even for the dull-witted (abudhaah) in this world but is difficult to attain even for the celestial beings (vibudhaah) of the other worlds, as it has been said :

श्रीमद्भागवती वार्ता सुराणामपि दुर्लभा
sreemad bhagavatee vaartaa suraanaamapi durlabhaa

[The episodes of Bhagavata are not accessible even to the devas ]

Given below is a collection of slokas from this great Purana specifically those extolling bhakti

Navadhaa Bhakti (Nine types of bhakti)

श्रवणं कीर्तनं विष्णोः स्मरणं पादसेवनम् ।
अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ॥

Sravanam keertanam vishnoh smaranam paadasevanam
Archanam vandanam daasyam sakhyamaatmanivedanam [7.5.23]

Hearing stories about the glories of the Lord, singing His praises, remembering His captivating form and His exploits, serving His lotus-feet, worshiping Him by flowers and fruits, obeisance or prostration before Him , humble service to Him, friendship with Him and complete surrender to Him – these are the nine types of bhakti. The following sloka gives examples of devotees who excelled in each of these types of bhakti:

श्रीविष्णोः श्रवणे परीक्षिदभवत् वैयासकिः कीर्तने
प्रह्लादः स्मरणे तदंघ्रिभजने लक्ष्मीः पृथुः पूजने ।
अक्रूरस्त्वभिवन्दने कपिपतिर्दास्येऽथ सख्येऽर्जुनः
सर्वस्वात्मनिवेदने बलिरभूत् कृष्णाप्तिरेषाम् परम्॥।

Shreevishnoh sravane pareekshidabhavat vaiyaasakih keertane
Prahladah smarane tadanghribhajane lakshmeeh prithuh poojane
Akroorastwabhivandane kapipatirdaasye’tha sakhye’rjunah
Sarvaswaatmanivedane balirabhootkrishnaaptireshaam param

Pareekshit excelled in hearing, shuka in singing, Prahlada in remembering, Goddess Lakshmi in serving His lotus-feet, Prithu in worshiping, Akrura in obeisance, Hanuman in humble service, Arjuna in friendship and Bali in total surrender.

Shravanam (Hearing)

निशम्य कर्माणि गुणानतुल्यान्वीर्याणि लीलातनुभिः कृतानि।
यदाऽतिहर्षोत्पुलकाश्रुगद्गदं प्रोत्कण्ठमुद्गायति रौति नृत्यति ॥

Nishamya karmaani gunaanatulyaa-
nveeryaani leelaatanubhih kritaani
Yadaatiharshotpulakaashrugadgadam
Protkanthhamudgaayati rauti nrityati [7.7.34]

Hearing stories about the deeds of the Lord, his unmatched qualities and His valorous deeds during incarnations when he takes a body in a playful manner, the devotee’s hairs stand on end in ecstasy, his eyes fill with tears of bliss, his throat is choked because of the intense emotion and he sings and cries and dances in joy.

शृण्वन् सुभद्राणि रथांगपाणेर्जन्मानि कर्माणि च यानि लोके।
गीतानि नामानि तदर्थकानि गायन् विलज्जो विचरेदसंगः ॥

Shrinvan subhadraani rathaangapaane-
rjanmaani karmaani cha yaani loke
geetaani naamaani tadarthakaani
gaayan vilajjo vicharedasangah [11.2.39]

The devotee should hear about the auspicious incarnations of the Lord and his exploits in this world and sing His praises and His divine names forsaking all shyness or inhibitions and carry on his life without attachments.

तरवः किं न जीवन्ति भस्त्रा किं न श्वसन्त्युत ।
न खादन्ति न मेहन्ति किं ग्रामपशवोऽपरे? ॥

Taravah kim na jeevanti bhastraah kim na shwasantyuta
Na khadanti na mehanti kim graamapashavo’pare [ 2.3.18]

Are not the trees living? Are not the bellows used in the smithy breathing? Are not the cattle in the village eating and excreting? [ All these activities are common to man and animals].

श्वविड्वराहोष्ट्रखरैः संस्तुतः पुरुषः पशुः । न यत्कर्णपथोपेतो जातु नाम गदाग्रजः ॥

Shwavidvaraahoshtrakharaih sanstutah purushah pashuh
Na yatkarnapathopeto jaatu naama gadaagrajah [2.3.19]

Man is considered better than the dog, the cat, the pig, the camel and the donkey. But one into whose ears the name of Lord Vishnu has not entered is no better than an animal.

Keertanam (Singing, chanting)

कलेर्दोषनिधेर्राजन्नस्ति ह्येको महान् गुणः ।
कीर्तनादेव कृष्णस्य मुक्तसंगः परं व्रजेत् ॥

Kalerdoshanidher-raajannasti hyeko mahaan gunah
Keertanaadeva krishnasya muktasangah param vrajet [12.3.51]

O King! Though the age of Kali is full of evils there is also a great good quality in this age. In the age of Kali by the mere chanting and singing (keertana) of the names of Krishna one is released from his attachments and attains to the highest Truth.
कृते यत् ध्यायतो विष्णुं त्रेतायां यजतो मखैः । द्वापरे परिचर्यायां कलौ तद्धरिकीर्तनात् ॥

Krite yaddhyaayato vishnum tretaayaam yajato makhaih
Dwaapare paricharyaayaam kalau taddharikeertanaat [12.3.52]

What one achieves in Krita Yuga by meditation, in Treta Yuga by sacrificial rites, in Dwapara Yuga by serving the Lord, the same goal is achieved in Kali Yuga by chanting and singing (keertanaat) the names of Hari.
तदेव रम्यं रुचिरं नवं नवं तदेव शश्वन्मनसो महोत्सवम्।
तदेव शोकार्णवशोषणं नृणां यदुत्तमश्लोकयशोनुगीयते॥
Tadeva ramyam ruchiram navam navam tadeva shashwanmanaso mahotsavam
Tadeva shokaarnava shoshanam nrinaam yaduttamaslokayasho’nugeeyate [12.12.49]

Singing the praise of Lord Krishna’s deeds and his glory is the only thing dearest to the heart of the devotee. For him it is the sweetest thing, it is ever new and he never tires of it, it is the greatest celebration for his heart and it dries up the ocean of his sorrows.
न यद्वचश्चित्रपदं हरेर्यशो जगत्पवित्रं प्रगृणीत कर्हिचित्।
तद्ध्वाङ्क्षतीर्थं न तु हंससेवितं यत्राच्युतस्तत्र हि साधवोऽमलाः

Na yadvachashchitrapadam hareryasho jagatpavitram pragrineeta karhichit
Taddhwaangkshateertham na tu hamsasevitam yatraachyutastatra hi saadhavo’malaah [12.12.50]

Words or speech, containing picturesque expressions, but which do not eulogize the Lord’s deeds and glory which purify the whole world, are considered only as kakatirtha infested by crows and not as manasarovar which is populated by swans. Those of pure mind are present only where Achyuta is praised.

स वाग्विसर्गो जनताघविप्लवो यस्मिन् प्रतिश्लोकमबद्धवत्यपि।
नामान्यनन्तस्य यशोऽङ्कितानि यच्छृण्वन्ति गायन्ति गृणन्ति सन्तः॥
Sa vaagvisargo janataaghaviplavo
Yasmin pratishlokamabaddhavatyapi
Naamaanyanantasya yashonkitaani ya-
chchhrinwanti gaayanti grinanti santah [12.12.51]

Words or speech, though not properly crafted or not in accordance with the rules of poetry, are nevertheless heard, sung and chanted by the saints and absolve men of all their sins if such words contain the names of the Lord bearing the stamp of His glory.

भगवत उरुविक्रमांघ्रिशाखानखमणिचन्द्रिकया निरस्ततापे।
हृदि कथमुपसीदतां पुनः स प्रभवति चन्द्र इवोदितेऽर्कतापः॥

Bhagavata uruvikramanghrishaakhaa-
nakhamani chandrikayaa nirastataape
Hridi kathamupaseedataam punah
Sa prabhavati chandra ivodite’rkataapah

The toe-nails of Lord Krishna shine like the moon and the moonlight emanating from them dispel the sorrow or grief in the hearts of devotees. How can then grief arise in the devotee’s heart just as there cannot be the heat of the sun when the moon has risen?.

Paadasevanam (Service to the Lord’s feet)
सकृन्मनः कृष्णपदारविन्दयोर्निवेशितं तद्गुणरागि यैरिह।
न ते यमं पाशभृतश्च तद्भटान् स्वप्नेऽपि पश्यन्ति हि चीर्णनिष्कृताः॥

Sakrinmanah krishnapadaaravindayo-
rniveshitam tadgunaraagi yairiha
Na te yamam paashabhritashcha tadbhataan
Swapne’pi pashyanti hi cheernanishkritaah [6.1.19]

Once the devotees’ minds, captivated by the good qualities of the Lord, dwell on His lotus-feet, all their sins are absolved and they will not see, even in a dream, Yama and his lieutenants armed with roaps in their hands.

श्रीर्यत्पदांबुजरजश्चकमे तुलस्या लब्ध्वाऽपि वक्षसि पदं किल भृत्यजुष्टम्।
यस्याः स्ववीक्षणकृतेऽन्यसुरप्रयासस्तद्वद्वयं च तव पादरजः प्रपन्नाः ॥

Shreeryatpadaambujarajashchakame tulasyaa
Labdhwaapi vakshasi padam kila bhrityajushtam
Yasyaah swaveekshanakrite’nyasuraprayaasa-
stadvadvayam cha tava paadarajaprapannah [10.29.37]

These are the words of Gopis of Vrindavan to Krishna:

Even Lakshmi from whom the other celestials endeavour to get a glance and who has been given a place on your chest wants to share with Tulsi and other devotees of yours the dust of your feet. In the same way we also want to take refuge in the dust of your feet.

तापत्रयेनाभिहतस्य घोरे संतप्यमानस्य भवाध्वनीश।
पश्यामि नान्यच्छरणं तवांघ्रिद्वन्द्वातपत्रादमृताभिवर्षात् ॥
Taapatrayenaabhihatasya ghore santapyamaanasya bhavaadhwaneesha
Pashyaami naanyachchharanam tavaanghridwandwaatapatraadamritaabhivarshaat [11.19.9]

Afflicted by the three types of sorrows and subjected to great suffering in the path of this terrible samsaara, I find no other refuge except the umbrella of your lotus-feet raining nectar.

Vandanam (Obeisance)

खं वायुमग्निं सलिलं महीं च ज्योतींषि सत्त्वानि दिशो द्रुमादीन्।
सरित्समुद्रांश्च हरेः शरीरं यत्किंच भूतं प्रणमेदनन्यः ॥
Kham vaayumagnim salilam maheem cha
Jyoteemshi sattwaani disho drumaadeen
Saritsamudraamshcha hareh shareeram
Yatkincha bhootam pranamedananyah [11.2.41]

Sky, air, fire, water, earth, stars, all living beings, all quarters, trees, rivers, oceans and whatever else made of the five elements are the body of Hari. Therefore the devotee should pay obeisance to all these.

Sarvaswa Nivedanam (Surrendering everything)

कायेन वाचा मनसेन्द्रियैर्वा बुध्यात्मना वाऽनुसृतस्वभावात्।
करोति यद्यत् सकलं परस्मै नारायणायेति समर्पयेत्तत्॥
Kaayena vaachaa manasendriyairvaa
Budhyaatmanaa vaa’nusritaswabhaavaat
Karoti yat yad sakalam parasmai
Naaraayanaayeti samarpayettat [11.2.36]

Whatever is done by the body, by words, by the mind, by the senses, by the intellect, by the self or by innate nature – everything should be surrendered to Lord Narayana.

Bhakti saamaanyam (Bhakti in general)
शृण्वन् गृणन् संस्मरयंश्च चिन्तयन् नामानि रूपाणि च मंगलानि ते।
क्रियासु यस्त्वच्चरणारविंदयोराविष्टचेताः न भवाय कल्पते ॥

Shrinwan grinan samsmarayamshcha chintayan
Naamaani roopaani cha mangalaani te
Kriyaasu yastwachcharanaaravindayo-
raavishta chetaah na bhavaaya kalpate [10.2.37]

Hearing, singing or chanting, remembering and thinking about your auspicious names and forms, engaged in various activities, but at the same time the mind thinking of your lotus feet - such a person will never again be subjected to the cycle of births and deaths.

विपदः सन्तु नः शश्वत्तत्र तत्र जगद्गुरो।
भवतो दर्शनं यत्स्यादपुनर्भवदर्शनम् ॥
Vipadah santu nah shashwat tatra tatra jagatguro
Bhavato darshanam yatsyaadapunarbhavadarshanam [1.8.25]

Kunti Devi to Krishna:

O Teacher of the World! Let us face trials and tribulations once in a while so that we can see you in our midst and such seeing will surely ensure that we never again take birth to face the sufferings of this samsaara

वाणी गुणानुकथने श्रवणौ कथायां हस्तौ च कर्मसु मनस्तव पादयोर्नः।
स्मृत्यां शिरस्तव निवासजगत्प्रणामे दृष्टि: सतां दर्शनेऽस्तु भवत्तनूनाम्॥
Vaanee gunaanukathane shravanau kathaayaam
Hastau cha karmasu manastavapaadayornah
Smrityaam shirastava nivaasajagatpranaame
Drishtih sataam darshane’stu bhavattanoonaam [10.10.38]

Let our speech be engaged in praising your excellences, ears in hearing your stories, hands in your service, mind in remembering your lotus feet, head in paying obeisance to all beings wherein you reside as antaryaami

श्रेयःस्रुतिं भक्तिमुदस्य ते विभो क्लिश्यन्ति ये केवलबोधलब्धये ।
तेषामसौ क्लेशल एव शिष्यते नान्यद्यथा स्थूलतुषावघातिनाम् ॥

Shreyasrutim bhaktimudasya te vibho
Klishyanti ye kevalabodhalabdhaye
Teshaamasu kleshala eva shishyate
Naanyadyathaa sthoolatushaavaghatinaam [10.14.4]

For those who keep aside bhakti which is the source all auspicious things and make great effort to attain pure knowledge, only the effort remains and nothing else. It is like pounding the husk to get the rice (which is a futile attempt).
आत्मारामाश्च मुनयो निर्ग्रन्था अप्युरुक्रमे।
कुर्वन्त्यहैतुकीं भक्तिमित्थंभूतगुणो हरिः॥

Aaatmaaraamaashcha munayo nirgranthaa apyurukrame
Kurvantyahaitukeem bhaktim ittham bhootaguno Harih [1.7.10]

Even saints who revel in their own Self and who have cut asunder all wordly bonds still have unselfish devotion to the Lord; such are the noble qualities of Hari.

न साधयति मां योगो न सांख्यं धर्म उद्धव
न स्वाध्यायस्तपस्त्यागो यथा भक्तिर्ममोर्जिता ॥
Na saadhayati maam yogo na saamkhyam dharma uddhava
Na swaadhyaayastapastyaago yathaa bhaktirmamorjitaa [11.14.20]

O Uddhava ! One can easily attain me by intense loving devotion to me; but not so easily by the practice of yoga , by following the sankhya philosophy, by adhering to dharma , by the repetition of the Vedas, by undertaking tapas ( penance) or by renunciation.

Bhaktasya lakshnam maahaatmyam cha (Mark of a devotee and his greatness)

सर्वभूतेषु यः पश्येद्भगवद्भावमात्मनः ।
भूतानि च भगवत्यात्मन्येष भागवतोत्तमः ॥

Sarvabhooteshu yah pashyed-bhagavad-bhaavam-aatmanah
Bhootaani bhagavtyaatman-yesha bhaagavatottamah [11.2.45]

One who sees in all beings the divinity which is in himself and all beings in one’s own divinity is the foremost of my devotees

त्रिभुवनविभवहेतवेऽप्य्कुण्ठस्मृतिरजितात्मसुरादिभिर्विमृग्यात्।
न चलति भगवत्पदारविंदाल्लवनिमिषार्धमपि य स वैष्णवाग्र्यः

Tribhuvanavibhavahetave’pyakunthha-
Smritirajitaatmasuraadibhirvimrigyaat
Na chalati bhagavatpadaaravindaa-
llavanimishaardhamapi yah sa vaishnavaagryah[11.2.53]

The lotus feet of the Lord is sought after by the devas having no control over their minds. But one, whom all the riches of the three worlds cannot distract from the remembrance of the Lord’s lotus feet even for half a second, is the foremost of all the viashanavas.

विसृजति हृदयं न यस्य साक्षाद्धरिरवशाभिहतोऽप्यघौघनाशः।
प्रणयरशनयाधृतांघ्रिपद्मः स भवति भागवतप्रधान उक्तः ॥

Visrijati hridayam na yasya saakshaa-
ddhariravashaabhihito’pyaghoughanaashah
Pranayarashanayaadhritaanghripadmah
Sa bhavati bhaagavatapradhaana uktah [11.2.55]

The utterance of the name of Hari will absolve one of all sins even when such utterance is made only when one is in great trouble. The one whose heart Hari never leaves and who has tied the lotus-feet of the Lord by the strings of his love is considered the chief among the devotees of the Lord.

क्वचिद्रुतन्त्यच्युतचिन्तया क्वचिद्धसन्ति नन्दन्ति वदन्त्यलौकिकाः।
नृत्यन्ति गायन्त्यनुशीलयन्त्यजं भवन्ति तूष्णीं परमेत्य निर्मलाः ॥

Kwachidrudantyachyutachintayaa kwachi-
Ddhasanti nandanti vadantyalaukikaah
Nrityanti gayantyanusheelayatyajam
Bhavanti toosheem parametya nirvritaah [11.3.32]

The devotee immersed in the thought of the Lord alternately cries, laughs, becomes overcome by joy, talks incoherently, dances, sings, meditates on the Lord and finally becomes silent retiring into the infinite peace of the Atman.

न नाकपृष्ठं न च सार्वभौमं न पारमॆष्ठ्यं न रसाधिपत्यं।
न योगसिद्धीरपुनर्भवं वा वाञ्झन्ति यत्पादरजः प्रपन्नाः॥

Na naakaprishthham na cha saarvabhaumam
Na paarameshthhyam na rasaadhipatyam
Na yogasidheerapunarbhavam vaa
Vaajnchchanti yatpaadarajah prapanaah [10.16.37]

Those who have taken refuge at the lotus feet of Lord Krishna will have no desire whatsoever for a place in Heaven, emperorship over the whole of earh, a place in brahmaloka, lordship over Rasaatla, yogic powers or even liberation from the cycle of births and deaths.

न वै जनो जातु कथञ्चनाव्रजेन्मुकुन्दसेव्यन्यवदंग संसृतिं।
स्मरन्मुकुन्दांघ्र्युपगूहनं पुनर्विहातुमिच्छेन्न रसग्रहो यतः ॥

Navai jano jaatu kathanchana-avrajen-mukundasevy-anyavadanga samsritim
Smaranmukundaanghryupagoohanam punarvihaatumichhhenna rasagraho yatah [1.5.19]

One who is a devotee of Mukunda will never again return to the cycle of births and deaths like other persons. Remembering the embrace of the Lord’s lotus feet, he does not want to leave them where he experiences the highest form of bliss.

निरपेक्षं मुनिं शान्तं निर्वैरं समदर्शनं । अनुव्रजाम्यहं नित्यं पूयेयेत्यंघ्रिरेणुभिः॥
Nirapeksham munim shaantam nirvairam samadarshanam
Anuvrajaamyaham nityam pooyeyetyanghrirenubhih [11.14.16]

My devotees who do not want anything, who have control over their speech, who are tranquil and at peace, who have no enemies and who see the same divinity in all living beings – them I follow wherever they go in the fond hope that I may be purified by the dust of their feet.

सालोक्यसार्ष्टिसामीप्यसारूप्यैकत्वमप्युत । दीयमानं न गृह्णन्ति विना मत्स्वेवनं जनाः॥

Saalokya-saarshti-saameepya-saaroopyaikatwamapyuta
Deeyamaanam na grihnanti vinaa matsevanam janaah [3.29.13]

My devotees are content with serving me with loving devotion; they do not accept even saalokya ( staying in the same world as the Lord), sameepya (staying near the Lord), saaroopya (having the same form as the Lord), or saayujya (unity with the Lord) which are offered to them

अहं भक्तपराधीनो अस्वतन्त्र इव द्विज । साधुभिर्ग्रस्तहृदयो भक्तैर्भक्तजनप्रियः ॥
Aham bhaktaparaadheeno hyaswatantra iva dwija
Saadhubhirgrastahridayo bhaktairbhaktajanapriyah [9.4.63]

These are the words of Lord Vishnu to Durvasa in Ambarishacharitam episode of Srimad Bhagavatam.

I am under the control of my devotees, it is as if I am not free. My devotees of saintly character have captured my heart. They are very dear to me.

*WORDS OF WISDOM* - 'BLISS SUPREME' - 'RAMANA MAHARSHI'

Bhagavan explained how it is said in books that the highest possible happiness, which a human being can attain or which the ten grades of beings higher than man, ending with gods like Brahma can attain, is like foam in the deluging flood of the bliss of the Self.
Imagine a man in robust health; of vigorous adult age, endowed with unsurpassed wealth and power, with intellect and all other resources, and married to a fair and faithful wife, and conceive of his happiness.
Each higher grade of being above man is capable of a hundred-fold greater happiness than that of the grade below. But the highest happiness of all the eleven grades of being is only the foam in the flooding ocean of divine bliss.

~RAMANA MAHARSHI

Day by Day 22-11-45

*Glimpses of Self-Realization* - *Moksha Gita* - Thou art Anandamaya-Purusa (blissful soul). Thou art Cinmaya Brahman (pure consciousness). Thou art jyotirmaya atman (radiant). Realize this and be free - A jivanmukta (liberated sage) who has reached the imperishable turiya (transcendental) state can never be affected by the pairs of opposites. He always rests in his own Satchidananda svarupa (essential entity as Satchidananda). He roams about happily - *Swami Sivananda*

Fear not, my child. In reality there is no death for thee. There is a means for crossing this ocean of relative existence and attaining immortality or the supreme bliss. I shall teach thee now Brahma-vidya (knowledge of the absolute).

Salutation to Satchidananda Para (Supreme) Brahman, that glorious first preceptor, who is self-luminous, eternal, indivisible, pure, spotless, desireless, attributeless, timeless, spaceless, changeless, beginningless and endless.

That ultimate reality which is the support for this world, body, prana (life), mind and senses, which is the womb for the vedas, which is all-pervading and all-permeating, which is colourless, odourless, tasteless, nameless and formless-that something shines eternally.

Some indescribable supreme principle which is imperishable, unborn, undecaying, fearless, motionless, one without a second, ancient and infinite - that alone exists.

What is neither short nor long, neither that much nor this much, neither black nor white, neither stout nor thin, neither good nor bad-that should be understood as Brahman.

That which is neither subtle nor dense, which has neither caste nor name, which is immutable, immortal and bodiless, which is beyond the reach of mind and speech-that should be understood as Brahman.

Brahman is distinct from the gross, subtle and causal bodies. He is the soul of all. He is the inner ruler of all. He is eternally free. He is without action, and without motion.

Brahman cannot be defined. To define Brahman is to deny Brahman. The only adequate description of Brahman is a series of negatives. That is the reason why the Upanishads declare, "Neti-neti", "not this, not this".

Maya (illusion) is the upadhi (limiting adjunct) of Isvara (God). She is the illusory power of Brahman. She keeps the lila (creative play) of Isvara (God), through her three gunas (qualities), viz., satva (purity), rajas (passion) and tamas (darkness).

Maya is not non-existent because it appears, neither is it existent because it is destroyed by the dawn of knowledge. Maya-is 'not That'. It is an indescribable appearance.

Maya is neither sat (real) nor asat (unreal). Maya is anadi santam (beginningless) but has an end only for the sage who has realised the self). Maya-is suddha satva or pure satva.

He who gets knowledge of the self having overcome maya or the illusory power, will alone know what maya is, how it arises and is destroyed.

The five elements, the five tanmatras (subtle or root elements), and the various objects of the world are all products or modifications of maya.

Just as you can infer the existence of fire through smoke, so also you can infer the existence of maya through its various manifestations.

Maya is of the nature of mind. Maya generates different degrees of illusion. Maya pervades everywhere. If your mind is destroyed by discrimination and vicara (enquiry into the self), then maya will not afflict you.

This mind which ever hankers after sensual objects is the seed of maya. If the mind is annihilated maya will vanish. You will attain the state of quiescence. Brahma jnana (knowledge of the absolute) will dawn in you.

Avidya (ignorance) is malina satva (weakened purity). It is the upadhi (limiting adjunct) of jiva (individual soul). It is the karana sarira (causal body) of the individual soul. Avidya is anandamaya kosa. Avidya is a false perception by which the ignorant jiva takes the body and intellect as pure, permanent and a source of pleasure.

Just as a king acts the part of a beggar, out of his own free will on the stage in a drama, so also the Satchidananda Brahman acts the part of a jiva in the drama of the world out of his own free will for sport.

Just as men with a defective vision behold a white thing as yellow, so does one perceive the self as the body on account of avidya or ignorance.

When one gets knowledge of the self, this avidya vanishes. It is the destruction of avidya that is the Brahmic seat.

Just as the mirror is dimmed by dirt, so Brahman is veiled by avidya. Therefore human beings are deluded by this avidya. Mind, senses, egoism, intellect and body are the efforts of avidya. If the cause is destroyed, the effects are destroyed by themselves.

This universe of names and forms has its origin in ignorance. It is dissolved by knowledge of the self. The universe, being other than the self, is unreal and like a dream. It is like a mirage.

Just as a snake is superimposed on the rope, silver on the mother-of-pearl, a thief in the post, city in the clouds, mirage in the desert, blueness in the sky, so also this world is superimposed on Brahman.

Just as it is water alone that appears as waves, ripples, etc., gold alone as ear rings, bangles, etc., clay alone as pots, jars, etc., threads alone as cloth, towel, etc., so also does Brahman alone appear as many universes.

Children regard a wooden elephant as an elephant, but the grown-up persons treat it as wood. Even so the wise behold only Brahman everywhere but the ignorant perceive the non-self only. The whole universe is within Brahman. It appears as external to you, just as your body appears external to you in the mirror on account of maya (illusion).

Just as a man does not behold the object which he has seen in his dream when awake, so also the jivanmukta (liberated sage) does not perceive the universe after he attains knowledge of Brahman.

The mind has the power of creating or undoing the whole universe in the twinkling of an eye. Slay this mind through vicara (enquiry), destruction of vasanas (psychological impressions or conditioning) and control of its fluctuation.

Mind is a bundle of vasanas (subtle desires). Through vasanas bondage is caused. Destruction of vasanas will bring freedom. The mind will attain quiescence like a gheeless lamp if the vasanas are destroyed.

Just as a silk-worm is caught in its own cocoon, so also man is caught in this vast net of samsara (worldly life) by his own sankalpas (thoughts and notions) and vasanas.

The enemy of the atman (self) is the fluctuating mind only. The mind through its power of fluctuation generates countless vasanas and sankalpas. Destroy this fluctuating power of the mind through constant Brahma-vicara.

Brahman will not shine when the dualities of the mind are not destroyed. Destroy the dualities. Brahman will shine in its pristine glory.

Ahamkara (egoism) which is the source of all troubles has its seat in the mind. Annihilation of egoism will bring about destruction of the mind and annihilation of the mind will cause destruction of egoism.

The ideas of 'mine' and 'thine' are only the creation of the mind. If the mind is destroyed through vicara, these ideas will vanish. Destruction of the mind alone is moksa (liberation).

Destruction of sankalpas is really destruction of the mind. It is only sankalpas destroyed beyond resurrection that constitute the ineffable, imperishable, and effulgent Brahmic seat.

Just as gold is purified by heating it on the fire, so also mind is purified by the fire of meditation.

As fire is concealed by ashes, sword by the scabbard, sun by the clouds, foetus by the amnion, rubies by the earth, mattress by the bedsheet, so also Brahman is concealed by flesh and bones. If you remove the ash you can perceive the fire; if the clouds are dispersed you can cognise the sun; if you remove the scabbard you can behold the sword; if you remove the bedsheet you can see the mattress. Even so, if the veil of ignorance which conceals the Brahman is removed by knowledge of Brahman you can directly cognise the self-luminous Brahman.

You cannot see the all-pervading butter in the milk, but if you churn it you can get the butter. Even so you cannot see Brahman by these physical eyes, but you can behold the all-pervading Brahman by the churning of meditation.

Purge your mind of all impurities. Sever mentally all your connection with visible objects. Destroy the weeds of desires. Abandon all sankalpas (thoughts). Eradicate the longings. Meditate on Brahman. You will attain soon the nondual Brahmic seat of ineffable splendour.

Understand the right significance of the 'Tat Tvam Asi' Mahavakyas (the great declaration, 'That Thou Art'). The knowledge relating to the identity of the individual soul and the supreme soul that arises from Mahavakyas like 'Tat Tvam Asi' (Thou art That) is the means to emancipation.

The immaculate and supreme seat can be attained very easily if you possess equal vision, balanced mind and discrimination, if you associate with the wise persons and if you practise vicara or enquiry constantly.

One soon becomes that on which he constantly meditates with great intensity in accordance with the illustration of the wasp and the worm.

Negate the five sheaths. Control the senses. Sit quietly. Meditate always, "I am Satchidananda Svayamprakasa Brahman" (Brahman which is existence-consciousness-bliss and which is self-luminous), which is the substratum for these five sheaths and the whole world. Keep up the Brahma-bhavana (contemplation of Brahman) while walking, eating and bathing.

You should ever be engaged in enquiry of Brahman, till you get Brahma-jnana (knowledge of the absolute). You should practise right conduct also. You should have association with the sages. Brahma-bhavana, the end of all vedas, will dawn of itself in you, if you generate the Brahmakara-vrtti (the concept that Brahman alone is real) constantly from your satvic antahkarana (pure mind and heart) by meditating on the right significance of the Mahavakyas, 'Aham Brahma Asmi' (I am Brahman).

Om is the symbol of Brahman. It is the word of power. It is the sacred monosyllable. It is the essence of all the vedas. It is the boat to take you to the other shore of fearlessness and immortality. Meditate on Om with bhava (feeling) and meaning.

You should make Brahma-vicara habitual in you by constant practice. Then only your mind will be under your perfect control. All the impurities of the mind will be washed away by Brahma-vicara.

Enquire unceasingly : "Who am I? Whence came this universe? How did birth and death come? What is bondage?" You will be able to attain the imperishable abode of eternal bliss.

If you want to attain Brahman all longings for objects should perish. The more you are removed from objects, the more the effulgence of Brahman will radiate in you.

You will never be able to go into samadhi (superconscious state) although you can sit in the padma or siddha asana for six hours at a stretch, if you are not free from attraction and repulsion, anger, egoism and pride.

Merge the speech in the mind; merge the mind in the intellect; merge the intellect in the witness of the intellect or Brahman and enjoy the supreme peace.

Restrain the senses. Silence the bubbling thoughts. Drown the mind in Brahman, who is within. Now you can realise your identity with Brahman.

Acquire the four means. Control your speech. Annihilate all hopes. Hear the srutis (scriptures). Reflect on what you have heard. Then meditate. You will attain self-realisation.

Brahman can be clearly and definitely realised only through nirvikalpa samadhi. Samadhi ensues only when the purified mind is merged in Brahman.

When Brahman is realised by means of nirvikalpa samadhi, then the heart's knot viz., avidya (ignorance), kama (desire) and karma (action) is destroyed.

You cannot have samadhi without perfect dispassion; you cannot have self-realisation without samadhi; you cannot have perfect freedom without self-realisation.

He who thinks, "I am the body .... This body is mine... She is my wife .... He is my son .... I am a brahmana .... I am fat .... I am black .... I am a pandit", is an ignorant man. He is bound.

He who thinks, "I am not the body: I am all-pervading, changeless, immortal, indivisible, self-contained, self-existent, Satchidananda Brahman," is a wise sage. He is free.

He who thinks, "I did this work, so I will go to heaven; I enjoyed such and such a thing", is an ignorant man.

He who thinks, "Prakrti (nature) does everything ... I am only witness .... I am non-doer .... I am non-enjoyer", is a wise sage.

The annamaya sheath (food sheath) is made up of the five elements. It has a beginning and an end. It is inert and full of parts. It is an effect of the five elements. It is full of impurities. Therefore you are not this physical body or the annamaya sheath. You are the witness of this body. Understand, therefore, "I am not the body. I am Brahman."

The pranamaya kosa (the vital sheath) is the product of rajoguna (dynamism, passion). It also has a beginning and an end. It is inert. It is an effect. Therefore you are not the pranamaya kosa. You are the witness of this sheath. Understand, therefore, "I am not the pranamaya kosa. I am Brahman."

The manomaya kosa (the mental sheath) is a product of satva guna. It also has a beginning and an end. It is inert . It is an effect. Therefore you are not the manomaya kosa. You are the witness of this sheath. Understand, therefore, "I am not manomaya kosa. I am Brahman."

The vijnanamaya kosa (the buddhi sheath) is a product of satva guna. It has also a beginning and an end. It is inert. It is an effect. Therefore you are not the vijnanamaya kosa. You are witness of this sheath. Understand therefore, "I am not the vijnanamaya kosa. I am Brahman."

The anandamaya kosa (the bliss sheath) is avidya or ignorance, a modification of prakrti (nature). It is the effect of past deeds. It is endowed with changing attributes. It is jada (insentient). Therefore you are not the anandamaya kosa. You are the witness of this sheath. Understand therefore, "I am not the anandamaya kosa. I am Brahman."

A jivanmukta (liberated sage) who has reached the imperishable turiya (transcendental) state can never be affected by the pairs of opposites. He always rests in his own Satchidananda svarupa (essential entity as Satchidananda). He roams about happily.

A jivanmukta realizes that he is beyond the three bodies and the five kosas; he is the witness of the three states; he is pure consciousness.

For a liberated sage who has realized that all beings are the self, there is neither delusion nor grief, as there is no second for him.

The sage who has destroyed all his desires and egoism, who is always calm and serene, equanimous, who does not see any distinction of form and who has freed himself from delusion or ignorance, shines brilliantly.

The jivanmukta rests with an unshaken mind in the all-blissful Brahman. He is free from all the modifications of the mind. His heart is pure like the Himalayan snow or the crystal. He is free from the distinctions - I, he, thou.

The liberated sage, the prince among ascetics who has conquered the enemy, ignorance, who has known the secret of true bliss, uses the palms of his hands as his bowl, and sleeps blissfully under the foot of a tree.

The sage does not care for public criticism. He keeps a cool mind even when he is assaulted. He blesses those who persecute him. He beholds only his own self everywhere.

He whose mind does neither sink nor float amidst pains and pleasures is indeed a liberated sage. He has rendered his mind completely quiescent by identifying himself with Brahman.

The jivanmukta has a consciousness of body in the form of a samskara (psychological impression). The videhamukta has no consciousness of the body.

Thou art not this perishable body. Thou art not the wavering mind. Thou art not the indriyas (senses). Thou art not the intellect. Thou art not the causal body. Thou art the all-pervading, immortal Brahman. Realize this and be free.

Thou art the prajnana ghana atman (embodiment of wisdom). Thou art Chidghana Brahman (mass of consciousness). Thou art vijnana ghana purusa (mass of knowledge). Thou art ananda ghana soul (mass of bliss). Realize this and be free.

74. Thou art akhandaikarasa Brahman (one homogeneous essence). Thou art cinmatra purusa (pure consciousness). Thou art spotless, passionless, sexless and bodiless soul. Realize this and be free.

75. Thou art timeless, spaceless, deathless, changeless, endless, beginningless, motionless, desireless, faultless and action less Brahman. Realize this and be free.

76. Thou art indivisible, partless, and infinite. Thou art birth less and deathless. Thou art immutable and self-luminous. Thou art eternal, perpetual and self-contained. Realise this and be free.

77. Thou art Anandamaya-Purusa (blissful soul). Thou art Cinmaya Brahman (pure consciousness). Thou art jyotirmaya atman (radiant). Realize this and be free.

78. Thou art distinct from the three bodies and the five kosas. Thou art the witness of the three states. Realize this and be free.

79. That supreme Brahman which is the immortal self of all, which is the beginningless entity, which is immutable and infinite, which is beyond the reach of mind and speech-that Brahman art thou. Meditate on this. Realize this and be free.

80. My child! Hast thy delusion been destroyed? Have you become fearless now? Have your doubts been removed? Are you resting now in your own Satchidananda Svaropa? I have declared to thee the profound secret of vedanta, the essence of vedas. O preceptor! I have realized the self now. I am verily that Brahman, which is self-effulgent, one without a second, which is changeless, part less, formless, eternal, all-pervading, the absolute and the homogeneous essence.

81. I am Satchidananda Brahman. I am pure, infinite, unattached, timeless, motionless, deathless, decayless and fearless. I have no connection with the body and the mind. I am action less, formless.

Salutations unto thee, O venerable guru! Thou hast saved me from the wheel of birth and death. Through thy grace I have attained immortality and eternal bliss. All my doubts, delusion and ignorance have vanished. Millions of prostrations unto thee, O merciful Lord.

SONG OF DIVINE LIFE

Gopala Gopala Muralilola

Yasoda Nandana Gopibala.

Serve - Love - Give - Purify, Practise Ahimsa,

Satyam, Brahmacarya 'take satvic food', study Gita,

Have satsang, control senses, do japa kirtan,

Meditate in brahmamuhurta, know thyself.

Love all, embrace all, be kind to all,

Work is worship (serve all), serve the Lord in all.

Purify, concentrate, reflect, meditate,

Know the self through inquiry, "Who am I?"

Purify, concentrate, reflect, meditate,

Serve, love, give and be dispassionate,

Know Brahman, maya, samsara and 'I',

Behold the goal of life, Hae Saumya nearby