VEDANTHA SAMVATHSARA FULL. TRANSLATED TO ENGLISH BY DR.RAVEENDRA HOSADURGA.

 

 

 

 

 

 

                       

 

 

 

            ‘VEDANTHA SAMVATHSARA’- TRANSLATION OF COLLECTION OF VEDANTHA SENTENCES  SELECTED    BY VIDVAN   SRI DR.K.G.SUBRAYA SHARMA.M.A. D.LIT,  MAMAHOPADHYAYA, VEDANTHA BHASKARA   (DIRECT ANTHEVASI  DESCIPLE OF  SRI SRI SACCHIDANANDENDRA  SARASWATHI SWAMIJI, HOLENARASIPURA). THESE BOOKS ARE TAKEN FROM ANANDA GRANTHA MALA FLOWERS. PUBLISHED BY SRI NITHYANANDA PRAKASHANA. ASHOKA NAGARA,BENGALURU-560050.

TRANSLATED TO ENGLISH BY DR.RAVEENDRA HOSADURGA. TRANSLATION IS MY HOBBY.SCHOLARS ARE REQUESTED TO CORRET. I AM GRATEFUL TO AUTHOR AND  HIS  FAMILY MEMBERS AND PUBLISHERS.(SELECTIVE SUMMARISED TRANSLATION).

(ONE UPANISHATH MESSAGE PER DAY)

 FRON PREFACE:

1) Eshavasyopanishath. Manthra 16:

1) Hey pushan,ekarshi, sun,prajapathya, move aside your severe rays. Burning your thejas  withdraw backward. I will see you

 

2)  kenopanishath1-6:

Which can’t be known by mind , by which mind is known , that only you know as brahma.what is known as ‘this’ is not parabrahma!

 

3) MONDuKYOPANISHATH manthra 7;

 Not related to world,peaceful.mangala, non dual(advaitha), such thathva(principle ) only  is called fourth(chathurta).

 

4) katakopanishath2-1-2:

But valiant(bold) mumukshus desiring for Amrithathva only,leaving non eternal things, desire to know eternal(mithya) athma only.

 

5) Mundakopanishath 1-2-12:

 To know brahma, jijnasu,(knowlrdge desirer) ,shrothriya(one who has studied shruthies),brahmanista(brahma sincere) near such sadguru should goi and from upadesha(sadvice,teachings) should be listened.

 

6) Brihadaranyakopanishath 5-2-3:

 Prajapathi told ‘da ;to demons,be dantha,show kindness, like this described.

 

7) Thaitthiriya upanshath2-9-2:

 ‘I did not do punya karmas(good deeds),I have done siful karmas”like this thoughts will not brahmajnanai.

,,,,,,,FROKM PREFACE,,,,,,

 

1)     Eshavasya upanishath 7:

 

To one who knows thathva properly  all bhuthas(animals) are athma only,to him who is seeing omeness(Ekathva)  no fascination ,no sorrow.

 

2)     Thaitthiriyopanishath 3-2-2:

Know brahma through penance. Penance only is brahma.

 

3)Kenopanishath 1-2:

With this body pride  bolds leave and rise knowing athma  will become amritha.

 

4)Mundakopanishath  3-1-10:

Therefore Bhuthakami should worship  athmajnani.

 

 

5) Svethasvatharopanishath:

 Like in god  to whom there is more devotion ,to such mahathma  all vedantha updeshas(advices)  flash in mind  by themselves.

 

 

6) Ktakopanishath 1-2-22:

  Thpough present in changing bodies only   athma is avikriya  asharira(bodyless). Omnipresent,cause this athma  if known such valiant(bold) will not sorrow.

 

7) Prasnopanishath  4-7):

 Hey souryayani  Gargya,somya, as birds go and unite(reach) ther  residing places  all animals  In sushupthi (deep sleep) join in  para athma  .

 

8) Chandogya upanishath3-14-1:

 

 All thjrese are brahma only. Because this wole world is  is Thajjalan. Like this upasaka(woeshiper ) Should do practice  peacefully.

 

To this vast world name is –Thajjalan. Thajjalan means Thajjam,thallam,thadanam. This is shankara bhashya(commentary). World is born from brahma, lives in brahma and and gets merged(laya) with brahma. Fot this sake world is called Thajjalan.

 

9) brihadaranyaka upanishath 2-4-2: ‘Amrithathva is not got from amritha.’like this bhagavan yajnavalkya told.

 

10) kaivalyopanishath  1-5:

 Present in last(end) ashrama (sanyasi,hermit ) sadhaka(practitioner,achiever,seeker) controlling all senses inside, with devotion ,by doing namaskarams to his guru should listen vedantha.

 

 

11) Koushithaki brahmana upanishath 3-1:

[to such me by that there was no difference of  one hair also’-like this devendra told.

 

 Punya (good deed) is also cause of rebirth It binds.

 

 

12)Kaivalyopanishith  2-24:

 

 Therefore if this athma is known in proper way, such will get kaivalya becoming liberated.

 

,,,,,,,COMPLETED,,,,,,

,,,,,,,,,,,,,,

 

 JANUARY :

 

1)Whole world is paramathma only

1) Eshavasyopanishath 1

 All present in this world is  paramathma (god) only.this is to be known.

Summary of Vedas are vedanthas. Vedas goal is vedanthas. To vedanthas another name is upanishath.

 

2)There no work to senses(Indriyas):

Kenopanishth  1-3

 Eyres can’t see athma, Seech sense also can’t  describe athma. Mind also can’t think of athma.

 

3)      By bad donation hell is got!

Katakopanishath 1-1-3:

 

Useless such cows one who donates  goes to worlds called ‘Ananda’.

 

While donating mind should be pure. donating things to be given should be better. With love one should donate heartfully. Plavce,time, suitability(paathra) should be seen at the time of donating.

 

4)     By service of sadguru only knowledge is got:

 

Prashnopanishath 1-1

 

Bharadvaja’s son is Nachiketha. Shibi’s son sathyakama ,sun’s son Gya, shwala’s son   kousalya, Bhrigh’s son vaidarbhi, kathya’s son Kabandhi-these six people  s aparabrahma paras were dpoing upasana sincerely. But  desiring to know parabahma “he can inform us brahmavidya ‘ like this knowing  holding asamoths in hand came to Bhagavantha  Pippilada Maharshi.

Though one has got anima excetra asytasoiddhies he is not jivanmuktha(liberated while living). Liberation is goal of human birth!

 

 

5)     Fruit of dense ignorance!

Mundakopanishath 1-2-8

 

In middle of dense Avidya(ignorance)  calling themselves as bold and scholars  knowing fools(mudas) ,getting troubled  by falling in sorrow ocean ,getting caught again again in family cucle,  will be suffering.

 Such people- like a blind carried by another blind –are blinds by themselves only.

 

 

6)     This is great sentence of Atharva veda!

Mondukya upanishath.2

All this is brahma only.This athma is brahma only.

 

‘Ayamathma brahma’(this athma ids brahma only)- This manthra is one among  four great sentences of vedathntha. Sentences which  advice  nonm difference(abheda) to jiva and brahma are called Mahavakyas(great sentences).

 

Four great sentences are like this-

1)Aham brahmasmi- brihadaranyaka upanishath- yajurveds

2)thathvamasi-chandogya upanishath -samaveda

3) Ayamathma brahma-  mandukya upanishath-Atharva veda

4) Prajnanam brahma -Aithareya upanishath- Rugveda

 

 Ayamathma brahma means this athma is brahma only.

 

 

7)Thrishanku’s exclamation!

 

 Thaitthiriyopanishath .1 -10: Myuself is inducter of this family tree. Ma fame is as high as mountain. I  as high holy as in vaji(horse) Added with charm (brightness)  I am dravina . I am sumedha, Amrithokshitha,-like this is thrishanku’s words.  By this he will get liberation only.

Athmajana is treasure to brahmajnani. He  knows he is  amrith and avyaya

(destructionless). This is exclamation of all jnanies. Btrahmajna ni who knows ‘I am brahma’ will be sarvathmaka. Present in athma of all.

 

 

8)All animals are parabrahma only

Aithareyopanishath3-1-3.

 

This athma only is parabrahma. He only is Indra, he only is prajapathi, he only is all gods. This athma only has become five great elements(pamcha maha bhuthas)  earth,air,sky ,water, and fire(agni). This athma only is  kshudra(low) amd mishra(mixed)  animals.

 

In this vast creation first born is  Hiranyagarbha..He is called Brahma. He only is Aparam brahma.

 

 

9) greatness of pranopasane!

Chandogya upanishath 1-2-8

 

How hard rock stone one who tries to do pieces , how he will get destroyed  by himself ,in the same way fool who tries to give trouble to pranopasaka  will get destroyed by himself!  Because this pranopasaka  is like hard rock stone.

 

10) All these are purusha’s greatness.

Brihadaranyaka upanishath 1-4-1

 This was first(before) purusha called athma only.

Here athma means prajapathi brahma. He only is puriushavidha. Purushavidha means  head,hand and legs,eyes,ear, excetras. As he came to know ‘All this is I am only’ as he considered himself as aham  he became Aham nama . (got called ‘aham’)

 

11) This is greatness of brahma vidya(knowledge)!

 Kaivalyopanishath 1-1

Ashwalayana maharshi  going near brahma deva prayed like this.Hey god always served by sath purushas(good people) ,secret, very high(supreme), parabrahma vidya  grace and inform. Because by brahmavidya  human destroying all his sins, immediately  will get  parathpara(higher than the high) paramathma.

 If one knows I am brahma by that all his punya sinful karmas will get burnt. By that he will get paramapurushartha(liberation)!

 

12) Exclamation of vamadeva  maharshi!

 Brihadaranyaka upanishath  1-4-10

 Knowing this athma thathva( athma principle)  Rushi Vamadeva”I am Manu only,I am sun also,”-like this came to know by experience.

“Aham Manurabhavam suryascha”told. This only is called sarvathmabhava. Fell of oneness of  athmas present in all).

 

13) Art of knowing athma

Katakopanishath 2-1-3

 By which forms, rasa, gandha(fragrance), sound, touches  maithunas knows,That athma is myself.This is to be known.

 

14) self is got by such only!

Mundakopanishath  3-2-3

 Which jijnasu(knowledge desirer)  desires athma only, to such person only athma is got. To such jijnasu sadhaka (seeker,practitioner) this athma shows his form.

 

15) This is means of getting svarajya.

 Thaitthiriyopanishath 1-6

 On who does upasana of vyahrithies  will get svarajya.,becomes lord to mind, to speech and eyes  becomes lord, will become lord to  shrothras and  vijnana.

 

Bhuhu, bhuvaha,suvaha, and  mahaha- these four vyahrithies , this worls, anthariksha world(sky world), heaven world, Aditya  like are done for upasana respectively. To those who have done upasanas like this   will get svarajya(svaaraajya) only. Mahaha named vyahrithi   upasana should be done as vyahrithi.

To one who does upasana like this  will get svarajya. He will become lord to  mind,speech, eyes, earsto vijnana he will become lord(Adhipathi).

 

16) Pranopasana is like prana only

 Chandogya upanishath  5-1-1

 Who is jyesta,shresta (high) who does  upasana of prana  such will become jyesta and shresta(high). Prana only is jyesta and shresta.

 This body, senses, mind(anthahkarana and prana –group of these is called ‘sanghatha’ (association). To this association prana is main, prana is theme.

 To this sanghatha ( association) pana is very important.  Prana is theme(ummary). By prana only sanghatha. This prana appeared from god very first. So he is  first (jyesta). As sanghatha(association) has come from him  he is shresta(high) also. By prana only sanghatha. If prana is present Sanghatha(accumulation,collection)..

 

17) this is work of jnanies.

Shvethashwatharopanishath 1-1.

Brahmajnanies discuss like this.”To this world is brahma cause? By which we are botrn? By which we are living? Where we will go and reach? How are we experiencing joys and sorrows? How this world arrangement is going on?”

 

 By enquiry of parabrahma only welfare to world.,happiness(bliss),welfare, mangala(good),peace, are got.

 

18) Five secrets of pranopasana.

Prashnopanishath 3-12 Prana’s  production, coming, existence, lordship(vibhuthva),these five kinds of adhyathma –one who knows these  will get amrithathva.

1) Prana is born from brahma . 2

2) through mind prana enters body.

3) Filling up all karya karana sanghatha  prana will be inside and outside.

4) He occupying all pranas  he only is appearing  in many forms. Prana ids lord.

5) In payu and upastha as apana, in eyes ears  faces noses as prana, in umbilicus as samana, prana’s upasana  prana sayujya is got.

 

 

19)  liberation  from death.

! Katakopanishath 1-3-15

If this nirupadhika(upadhiless)  that thathva(principle) is known , such will be liberrated  jaws of death.

 

Athyma has no  sound, touch,rasa (taste),form(rupa) ,smell .Athma has no  prana,senses,mind, intellrct also.  Athma is nithya shuddha Buddha ,mukthasvarupa. (eternal,pure,inteelect, liberated form. Athma is witness to all  changes(vikaras), Athma is changeless kutastha form. To one who knows this principle is there fear of death?

 

 

20) Is he strong strengthless!

Mundakopanishath3-2-4.

 

Athma is not got by strengthless( weak). By  mistake (pramada), by lingaless penance athma is not got.

 

 Pramada(mistake means increased interest in worldly things.

 

 

21) Why desire to live still?

Thaitthiriyopanishath  2-7-3

 If there is no thia athmananda(athma joy)  who will do breathing? Who will desire to live?

 

 

22) This is all play of chaithanya(spirit) only!

Aithareyopanishath  3-1-2

 

Samjnana, ajnana(ignorenvce) , prajnana, medha,vision(dristi), dhrithi(  firmness,boldness)  intellect, manisha, juthi, smrithi(memory), sankalpa(determination), krathu, asu, kama,  under control – all these  are names of same one prajnana.(juthi means to suffer from diseases)

 

 Athma chaithanya is onle only. There is no differences in it. As the same electricity heats oven and cools fridge(refricirater)  through different bulbs appears as many.

 

 

23)   What appears as jiva is brahma only.

 

Chandogya upanishath  6-3-2

 

 That this paradevatha / now myself becoming three  gods , by this my jiva  enering this world (body) will divide (vyakarana)  of names and forms.

 

24) greatness of  ‘eva’ kara

 Brihadaranyaka upanishath 4-3-31

 

 Where appears as different , there  one will see another!

 

 This manthra while doing translation  advaitha thing which is different  dvaitha thing  ‘Anyadiva’-like this uses eva kara. Truly all is athma only. When we enquire properly  there is no other thing which is different from  athma .  Athma only appears as ansathma(non self) thing to ajnanies(ignoremts). Like this where dvaitha is seen there pramathri,pramana,prameyas appear. Ne knows  another .That means pramathri. Dvaitha and thriputi are one and same.

 

 

25)greatness of ‘Da’ kara! Prajapathi  taught   only one letter’da’ as answer to  gods,humans, and demons(asuras).

 

 Enjoying gods   as ‘dama’ greedy ans selfish  humans understood as ‘donation’ cruel demons  understood as ‘kindness(daye)’.Though advice is one  according to their their predispositions  is understood.Is it not?

 

 

26) By renunciation only joy

 Eshavasya upanishath 1

 

 By renunciation only bliss( joy,happiness) is  got. Joy is not by enjoyment but  by renunciation.

 

 

When one gets knowledge that all is  athma only ,after production of viveka( wisdom)  nothing ‘mine’ will remain.

 

 

27) Human loife is temporary!

Katakopanishath  1-1-06

Marthya(deathful) human  buds like plants and trees. ,will die, and gets rebirth.

 Dihyathe dahyathe ithi dehaha(body).

 

 

28)  To brahma vidya three means(sadhanas)!

Kaivalya upanishath  1-2

 Thathva jnana sadhaka (practitioner,achiever, seeker)  shraddha  (interest, sincerity),devotion, and by dhyana yoga(meditation )s  should know parabrahma.

 

 These are three sadhanas to know brahma.

 

 

29) Both are in us only!

 Brihadaranyaka upanishath 1-3-1 is needed

 

 Prajapathyas are of two kinds.  Gods and demons(Asuras)  . In that  Among them gods sre less . and asuras will be more.

 

 

30) To brahmachari (celibent)  ‘mother devotion’

 Brihadaranyaka upanishath. 4-4-1

 Sathyakama jabala  his mother jabale called “ mother, I want to do brahmacharya(celibacy) in gurukula. Which is my gothra ?trell”-like this asked with honour.

 

 

31) ‘Guru’ means god  (bhgavantha) only

Chandogya upanishth  6-1-7

 

 Worshipable you only  has to tell that matter

 

 

 FEBRUARY:

 

1)To such only jnana attainment.

Katakopanishath

 Who desires athma to such person only  athma is got.

 

2) To upasane three obstructions.

 Prashnopanishath  1-16

 In whom there is wickedness, false, anarjava (arjava means oneness of body mind speech) defects will not be there, to such only  that dispassion(viraja) brahma world.

 

 

 3)Four fruits from jnana(knowledge)!

Munakopanishath. 3-2-9

 

 Brahmajnani will cross sorrow ocean. Will cross sin ocean. By knots of heart  getting relieved  will beco,me amritha(deathless).

 

 

4)  did you see,power of  truth vow(sathyavratha).

 

 Chandogya upanishath. 4-4-5

 

 About that sathyakama jabala  acharya called  Haridrimatha  Gouthama named acharya told like this: “ one who is not brahmana will not tell like this. Somya(child)  bring samith. I will only do upanayana to you. Because you did not leave truth and go”.

 

 

5)  Brahma is ‘ thathathama’

 

Aithareyopanishath  1-3-13

 

 He that purusha only  tell brahma ‘thatha thama’ Aha I saw” like this came to know.

 

 

 He means  that god(paramathma). He entering this body  is appearing as jiva form.

In this upanishath manthra  wo thatham – visheshana( adverb)   is given. Thathamam means more spread. But here it is told thathamam. If told thathamam it is to be known as thathatham. He has occupied all things. Therefore he is thathathama.

 

7)      Politeness statue ,sadguru!

 

Brihadaranyakopanishath  3-8-8

 Hey Gargi, Brahmanas call this only as aksharas. . like this yajnavalkya muni

 Told.

Na ksharathi  Ithi aksharam. Brahma is called akshara in upanishaths.

 

 

8)     Athma is cause of time (kaala) also

Svethashvathara upanishath. 1-3

 

 Which paramathma  beginning from time  uo to aksharas all things  who rules ,he only is cause of this world.

 

Time ,counyry, feel(bhaava) katma niyama, prakrithi (nature)  jivas, sun,moon, stars,gods –to all these paramathma(god) only is regulater.

 

 

9)     Greatness of prana.

Prashnopanishath 2-13

 

  All these are under control of  prana All what are in heaven  are all under control of  prana only.

 

This world can be divided as adhyathmika, adibhouthika,  under control of god(adhidaivika)  three parts.

 

9)It is not possible to see by eyes!

Kajopanishath  2-=3-9

 Thiathma’s form  is not available for vision(sandarshana). Therefore nobody can see this atha by eyes.

 

If anybody says I have seen brahma with eyes, I will show to you also’ this is not proper. Paramathma is not available to any senses. This only vedanthas say’athma should be known,seen’.

 

 

10)He only is god!

Eshavsyopanishath 4

 

 Paramathma is avikriya,one only.. he has higher speed than mind speed.

 

11) Hunmger only is death!

 

 Brihadaranyakopanishath  1-2-1

 Before creation there was nothing. All these was covered by ashanaya named death. Death means ashanayi only. Is it not?

 

 Death(mrithyu) means ashanaya. Ashanaya means atthum Iccha(desire to eat). This only is death. Those who are hungry hunger will kill.

 

10)                                                                             By shraddha( sincerity, interest) only fruit got Thaitthiriyopanishath  1-11 With shraffha( sincerity,interest) donation should be done. Donation should not be done by ashraddha. Dovation should be done according to wealth.  Should be donated with shyness. Should be donated with fear, by knowing only should be donated.

 

13) Such only are paramahamsas!

Jabalopanishath 6-1

 Paramahamdsa means : samvarthaka, aaruni,shvethakethu ,durvasa,Rubhu, Nidagha, datthathreya, Raivathaka excetras.

 

 Sanyasies are divided into four kinds. Kutichaka, bahudaka, hamsa,parama hamsa. All these four are sanyasies  only. KUTICHAKA, BAHUDAKA, HAMSA  NAMED SANYASIES WILL BE DOING PARAYANA OF VEDANTHA CHINTHANA. But paramahamsas are jnanies. These are gunathitha vidvath sanyasies.These are brahmanistas( brahma sincere).

 

14)  such sare krithvidas only

 Brihadaranyakopanishath  21-4-7

 He can’t be seen, because he is aparipurna(incomplete). While breathing only he becomes prana.. while talking he becomes speech, while seeing becomes eye, while listening he is called shrothri. Hile recapitualating (manana)  becomes mind. Like all these to him by respective actions   only  born names only are.

 

15)  To athma three dreams!

Aithareyopanishath , 1-3-12

 To athma there are three residence places. As he is complete  he needs no residence place. To sky is there residence place? To things which are limited by  place and time  have residence place. Then what is meant by telling three residence places  to athma . Here athma means body pride  jivathma. To him these three places are residing places.

 

 To athma there are  three residing places. They are in awakenness right eye, In dream mind is residing place,in deep sleep(sushupthi)  heart sky. In awakenness all transactions take place by  senses only.

These three conditions (awakenness,dream,deep sleep) are truly  are dreams only. Thuriya stage only is true awaken state.

 

16) This is fruit of Dhjyana(meditation)!

Kaivalyopanishath  1-7

Bhutha yoni  and universal witness  athma on meditating ,if understood, such muni byond vidya thamas( ignorance darkness) liberation he will get.

 

 Here dhyana mean jnana only. To enquire about true form of athma  itself is meditation here. Athma is beyond darkness( ignorance darkness).

 

17) This is manthra of riddle!

Shevethashvatharopanishath  1-4 Having one nemi ,having three bands(pattes) ,having sixteen sources,  having sixteen sources ,added with six astakas, having  fifty sticks, having twenty  small sticks , added with six astakas,  having one bondage(rope) called  vishwarupa (universal form), having three paths, cause of two, having one fascination –that paramathma should be meditated.

 

  To Whole world brahma is cause. By three charecters sathva,rajas,thamas  world is appearing. Five great elements( pancha maha bhuthas) ,five sense organs,five motor organs( karmendriyas)  and mind. It is added with these sixteen. Five viparyayas, twenty ashakthies, nine thusties, eight siddhies- like this  filled by fifty charecters. It is added with ten enses,ten sense objects . prakrithi(nature) dhathu, Aishwarya(wealth)  ffel,god, and gunastaka named  six astakas are there. Dharma,adharma,ajnana named three paths. Cause of punya and sins. To such amazing world  parabrahma is cause.

 

18) This is feayutre of paramathma(gpd)!

Svethasvathara upanishath  6-9

 He has no another husband. In whole universe to him there is no lord. He has no identification (recognition) also.

 

 Brahma Vishnu maheshwaras  are sopadhika( along with upadhi thrimurthies. Lord to all these athma only  vedantha’s parabrahma. If he is known  liberation is got.

 

19) Where is chance to sorrow?

Eshavasyopanishath  1

 Don’t desire for  others wealth.

 

20) Both these two are dullards only!

Both of them don’t know athma  athyma properly.  Because this athma is not killed ,not killed by also.

 

 Those who know to action (kriye)  athma is doer, those who know as karmas-both are dullards only.

 

21)  By brahmacharya(celibacy) knowledge is got.

 Prashnopanishath  1-2

  Regarding That sukesha bharadhwaja  excetras ignasus(knowledge desirers) , brahma vidyacharya pippilada maharshi “you again with  penance(thapassu), by brahmacharya(celibacy)  and with sincerity  spend one samvathsara with us.”like this ordered.

 

How ever great may be  disciple, without sadugu devotion  brahmavidya is not got. Guru devotion is very important means(sadhana).

 

22) Jnani will become brahma only! Mundakopanishath 3-2-9

 One who knows aparabrahma ,immediately he will become parabrahma only.

 

‘Brahma vidaha brahmaiva bhavathi’.like this one who know brahma will become brahma only. There is no difference in liberation!

 

23) In god three prayers.

 Brihadaranyakopanishath  1-3-28

Hey god, me from asath towards sathy make me to walk. From dark make to walk towards light. From death make me to walk  towards amritha(deathlessness).

 

24)  Greatness of truth!

Mundakopanishath  3-1-6

 Truth only winms not false. By truth only devayana path. Apthakama (desireless) rushies  go in this path only. In this path only parama purusharthas are hiden.

 

25)  These are means of attaining(getting) knowledge!

Kenopanishath 4-8

 To earn that brahma vidya penance, dama (senses control),karmas ,veda studies, shadangas, and truthful words  are  means(sadhanas).

 

Sdangas include shiksha,vyakarana, chandassu, Niruktha, jyothishya(astrology), kalpas.

 

26) This only is guru kanike(dakshine,remuneration)!

 Mundakopanishath  3-2-11.

Namaskaras to parama(supreme) rushies,namaskarams to  supreme rushies.

 

Namaskara means devotionful gratitude.  Honourable,loveful  gift only is namaskara!

 

27) Jnani is  pancha koshathitha (beyond panchakoshas)!

 Thaitthiriya upanishath  2-8-5

 Like this who knows athma  starting from this cworld, who have gone, will get this annamaya ath,ma.,will get  pranamaya athma,  this manomaya athma he will get. Will get this anandamaya athma. Later he will cross this anandamaya athma also.

Crossing these  five koshas  will get here only He is jivanmuktha( kiberated whi;le living) he is krithakrithya (what is to be done is done)

 

28) To both how much difference!

Brihadaranyakopanishath.2-4-14

 Here to whom there appears to be dvaitha(dualism)  there he sees another.

 

Dvaitha means to appear as two. Dvaitha mens tp appear as pramathri,pramana,prameya. To this only anther name ‘Thriputi knowledge’

 This thriputi   jnana is  play of ignorance only .Not paramartha.

 

29) By consciousness (knowledge) Amrithathva.

 AIthAREYOPANISHATH. 2-1-6

 

That vamadeva knowing like this ,after this body gets bhinna (different) s rising up ,having got all kamas(desires) in heaven world, became amritha became amritha!

 

MARCH:1) HE only is brahmana!

Brihadaranyakopanishath 3-8-10

hey  Gargi who knowing  this akshara  as his own form  goes away from this world ,he himself is true Brahmin.

 

According to vedanthas brahmana means brahmajnani only! Knowing this akshara as  my own form,whou goes out from this world is  he himself is true Brahmin.

 Brahmam anathi ithi brahmanaha. One who knows non destroyed, changeless, not limited  akshara  who knows as his own form is  Brahmin.

 

2)  To such two losses!

Katakopanishath  1-3-7

Such can’t get vaishnava pada(post). Not only that much, he will have family only.

 

Which are those?not getting liberation, and to have family is another.Like this to ignorant two losses.

 

3) All ignorents sre athma killers only!!

Eshavasyopanishath  3

athma killing people after death  go to heaven worlds.

 

Those who think I am brahmana, I am agnihothri,knowing bodybas themselves ,forgetting athma who has no births  and deaths, drowned in avidya kamya karmas all ignorents are athma killers only.

 

4)Greatness of Athmavirya! Kenopanishath  2-4

 By athma he will get virya. And by athma vidya(knowledge) one will get amrithathva.

Virya means virasya bhavaha.(valient’s  nature).In this world there are many kinds of viryas. Siddhivirya, yogavirya, nmanthra virya, oushadha(medicine virya, power virya, mponey virya, health virya, penance virya .Each one them is  truly amazing only. But in front of athmavirya  all these are nirvirya( viryaless). By anathema vidya money,power,fame,  heath  excetras may be got .but not  liberation.

 

5) Yathi’s means these only.

Mundakopanishath3-2-6

 By vedantha vijnana knowing well fixed meaning  yathies  as shuddha sathvas,

 By sanyasa yoga knowing brahma  will become brahma svarupa(form) only.

 

 They leave anathema thing thoughts. They only are sanyasies(hermits,renuncia tes).adhyayana (studies), adhyapana) teaching), yajana ,yaajana, donation and prathigraha  named  classical shatkarmas  leaving valients,sanyasies? They have moved away from loukika  transactions (vyavaharas)they are sanyasies.  They are also called yathies.

 

6) Great people are only evidence to us

 Thaitthriyopanishath  1-11

 Yukthas and ayukthas(suitable and non suitable)  alukshas, dharmakamas,

 Such people  in that how they behave ,in the same way you also  behave in that matter.(alukshas means arukshas).

7) Good karmas should be done.

Eshavasyopanishath  2

 Ignorant(ajnanies)  sadhakas (practitioners,achievers,seekers)  doing karmas only  wish to live for hundred years.

 

Humans can be divided into jnanies and ajnanies(ignorents). Jnanies are those who know principles(thathvas). To them there is no fruit to be got by athmaniste(athma sincerity). To jnanies there is nothing to get from any  karmas any fruits.

 

8) No punya no sin!

Thaitthiriyopanishath 2-9-2

 Why I did not do good? Why I did I do sins? These thoughts will not jnanies.

 

Brahmajni is one who knows that he is brahma.”I am not karthri (doer)  bhokthri

(enjoyer) form “- one who knows like this is brahmajnani . He has no punya  (good deed)or sin..He has no smell of these punyas and sins.  This is because all is controlled by brahma(athma) only. ‘daivadhinam jagath sarvam’ is famous saying.We are not doers and enjoyers. He (athma or  brahma) makes all to happen in his presence.

 

9) By brahma only Vedas

Brihadaranakyopanishath  2-4-10

 As breath  of  great paramathma Rugveda,yajurveda,samaveda, and atharva Vedas  are emited out.

 

All Vedas,upanishaths, scriptures-all have come paramathma only. Mimamsakas  and vedanthies  call Vedas as  Apourusheya.-that means not composed by purusha.  Vedas are god’s breath. In breathing there are two parts. Inspiration and expiration. Vefas are bhagavantha’s expirations (nishvas). That means they have come easily ,naturally from  paramathma. Therefore Vedas  Vedas have become pramanas(evidences).

 

11)                                                                             To such is there any lepa( attachment) of sin?

Eshavasyopanishath 2

 If you are like this, there will no chance to performance of sin therefore there will be no attachment  of sin fruit.

 

“hey human,be dharma parayana (follower of dharma)”-this only is  message. If one is busy in japa(chanting),thapa(penance),meditation (dhyana), sathsanga,purana listening  in these things then there will be no chance to sinful works. Like cheating,false, blaming of gods and gurus excetras.

 

11)Who isakshi purusha?

Chandogya upanishath  4-15-1

 In eye which akshi (eye) purusha is seen, he only is athma told. He only is amritha .he only is abhaya. He only is brahma.

 

 YThis is called akshipurusha vidya. Which purusha is in eye he only is called akshipurusha here.  Brahmacharya(celibacy), non violence, senses control, by shama dama  excetras sadhanas(means) , added with these  to upaskas(worshipers)  in this eye there will be darshan of  athma will happen.

 But viveki(wise) athmajnanies  eye  of  eye chinmathra form (conscioius form) athma they see. This athma is   “ loistener of listening, Mind  of mind, vacho ha vacham (speech of speech) “ like this it is told. One who knows like this becomes amritha.

 

 12)Whole universe is athma only

 Brihadaranyaka upanishath. 2-4-12

 All these rising up from these  bhuthas attend destroys  in those only. After beath ‘there will be no consciousne’ like this yajnavalkya told.

 

All these taking birth in  paramathma,  present in paramathma only, gets destroyed in paramathma (supreme self,universal self).

 

13)‘Secret of  word ‘svappithi’

 

 Chandogya upanishath 6-8-1

 

 

 At the time of sllep he will join himself. Therefore only those who have slept are called ‘Svapithi’/ Because’svam hi  apitho bhavath ith svapithi’ like this vyuthpatthi(origin of word) will be present. ‘svapithi’means is sleeping is the meaning. Indeep sleep this jiva leaving all dvaitha transactions will get his true form. Therefore sleeping person is called svapithi.

 

 

14) He has no destination(gathi)!

Brihadaranyaka upanishath  4-4-6

 

 Brahmajnanies pranas will not get uthkrantha. Now he present as  brahma himself   will join with brahma.

 

 

To brahmajnani who is apthakama, athmakama akama  as there are no rebirths  in worlds  his senses  will not get  uthkrantha. But ajnani  getting caught in cycle of births and deaths  will experience sorrows.

 

 

15) Whole  world is brahma only

Thaitthiriyopanishath 2-6-7

 

 That paramathma by himself is sath and thvath.  Nmiruktha and aniruktha

,nilaya anilaya ,vijnana avijnana ,truth and non truth(false) he will be.

 

This manthra tells about details of  this world. Sath means Murtha(objective).This is called vyakritha(expressed,mahifest). Thvath is abstract(amurtha,avyakritha.niruktha means  thing  describable by words.  Aniruktha non describable words.Nilayana means ashraya(residence).  Anilayana residenceless. Vijnana means chethana(spirit). Avijnana means achethana. Truth  means one which is visible to  transactions(vyavaharas).

Anritha means false. All these are brahma only. Who knows this is brahmajnani.

 

16) To such is there transaction?

Brihadaranyakopanishath  2-4-14

 

 Thriputi knowledge meams knower(pramathri,jnathri) , to be known(prameya,jneya ).This is  known  by pramana(evidence). This knowledge is thriputi jnana. These thriputies are athma only  if this decided knowledge is  produced,again in that there will be no illusion of thriputies.

 

 

17)  All universe is  prajnana only.
 Aithareyopanishath  6-1-3

 

 Horses, cows, purushas,and animals  moving(jangama)  pathathri, non mobving animals  –all these are prajna  eye only. These are established in knowledge only.

 

Prajna means knowledge form. Wole chethana and achetha form world is prajnana only.

 

18)Greatness of self study!

Thaitthiriyopanishath  1-9

 

 Svadhyaya(self studies) and pravachanas  should be done without leaving. Like this nakamoudgalya  gives openion. Because  thsat only is penance ,that only is true penance(thapassu).

 

Svadhyaya  means self study(adhyayana) and pravachana means Adhyapana.

 

 

19) One who knows  does not know! Kenopanishath  2-3

 To brahma is ‘amatha ‘ to him only ‘matha’. To whom ‘matha’ he does not know brahma properly.

 

 This manthra is like riddle.”to one  to whom brahma is not known  to him  brahma  is known.To one who knows brahma not  nown.” In this word opposite(virodhabhasa) is seen.let us see it’s inner meaning.  

 

 Btahma is not matter for outer evidences,brahma is not a trhing which is different from me, Btrahma can’t be known  by making him as  matter(vishaya)  by any evcidences ,one who knows to such person brahma is known properly. In parabrahma there are no pramathri,prameya,pramana.

 

 

20) To bsd behaved athma jnana is not got!

Katakopanishath 1-2-24

 

 One who does not move away from bad behaviors ,one who is not peaceful, one who has no consolation  and one is not peaceful minded-these athma is not possible to know by prajnana.

 

 

21) Such people are children only!

Mundakopanishath 1-2-9

 

 In avidya in many ways  being present  those who know themselves as kritharthas ,trueli foolish  children only.

22) brahma only one. Names and forms are many.

Brihsdara nyaka upsanishath  2-5 -19 to show his from to world  this paramathma  to rupa rupa(form and frm) is prathirupa(antiform?) omnipotent paramathma from maya form various kinds of upadhies  is appearing in various forms. His upadhies(adjuncts) senses appear as hundredand ten.

 

All  upadhi forms are false appearance only. Athma’s false appearance is this world.

 

23)  jnanodaya (knowledge rise) while in uterus only.

 Aithariyopanishath  2-1-5

 Present in uterus only  vamadeva maharshi  knew like this: “ Myself stating in uterus only  all gods births I came to know”.

 

 There is no rule that one should  athma jnana is to be got. Due to previous  samskara(predisposition)  in uterus only athma jnana may be produced. By penance of previous life  athma jnana( self knowledge) can be produced. By penance of past life  inm this life in childhood only  self knowledge(athma jnana) can be got.

 

24) Enquiry method of maharshies!

Shvethashvatharopanishath  1-2

 

Is time cause of this universe?nature? niyathi? Is it accidental? Five great elements(panchabhuthas), or jivathma? Or group of these? Like this jnanies enquire. By himself experiencing joys and sorrows  to [resent jiva   cant be cause of this world.

 

25) Maye,Mayavi,brahma.

 Svethasvathara  upanishath  4-10

 Jnow prakrithji(nature) as maya , and Maheshwara as mayavi.

 

Sankhyas and vaisheshikas  tell  prakrithi(nature) and atoms(paramanus)  are source cause to universe. But this achethana  prakrithi is called maya in  vedantha. Nature is under control of Eshwara. Nature is imagined by avidya(ignorance).. nature is maya. Nature has no independent existence.  Showing in athma due to illusion  is mere false appearance.  Parabrahma thathva crosses  both maye and mayavi(magician).

 

26) Even gods are also blind!

 Eshavasyopanishath 3

 These hreaven worlds are filled with demons(asuras) only. Theseworlds are covered by blind dark.

 

 Asuhu  ramanthe ithi  asuraaha. Demons are those who are indulged in  sense enjoyments only. Gods may have anima excetra siddhies..They might be having control and blessing ability also. But as they are away from athmajnana even gods are also blinds.

 

27) This is fruit of omkata upasana(worship)!

Mundakopanishath  1-2-11

Which penenciers(thapaswies) doing  penance and upasana in forest taking bhishanna peacefully, are living, such getting released from sin  through sun pah  amritha(deathless) avyaya(destructionless)  will go to hiranyagarbha world.

 

28)  to sins  knowledge itself is Rama’s arrow!

Kenopanishath  4-9

Anybody who knows this  athma thathva(principle) well  properly such-will cross and go sins and punyas.

 

But in vedantha both punta and sins are called ‘sins’ only. It teaches royal path of crossing this  sin.s.As sins and punyas are  cause of bindings to  dehanthara attainment (rebirths) they are bondages only.

 

29) Too such  births and deaths are destination!

Mundakopanishath 1-2-7

 Which fools knowing that these karmas are high(shreyas0  enjoy, they will get births,old age,deaths again again.s

 

Karmas are needed.By them there will be fulfillment of desires  and solution of bsad desires will also happe. By karma all kinds of developments occur. But liberation is not got by karmas. By athmajnana only liberation is got.

 

30) These three should be done!

Thaitthiriyopanishath 1-11

 

Tell truth only. Perform(celebrate) dharma. By self study (svadhyaya) never get intoxicated.

 

 These three are very important penances. Truthful words, dharma celebration(performance), and self study(svahyaya). Sadhakas should these three without missing.

 

30) World means these three only!

Brihadaranyakopanishath  1-6=1

World means these three only. Name(nama) form(rupa) karma-these thee.

Parabrahma is beyong nama.rupa(form) and kriya(actions)-

 

APRIL

1)     Jivathma’s first birth it is!

Aithareyopanishath 2-1-1

 

That this rethus(semen)  by all organs by thejas form  is produced. He weasa himself in himself. That rethas when man sprinkles in  woman in which moment  then he woill be made to take birth. This is hois first birth.

 

 

 To this human three births. To enter uterus of mother  through semen is first birth. To come to this world through vagina(yoni) is second birth. After his death to take birth as son is  third birth. Like this to jivathma three virths.

 

2)     True ananda(bliss) of  athmajnani!

Thaitthiriyopanishath  3-10-8

 

 I myseld ia anna, I am anna also., I myself ia annada,myself is annada,I am annada-like this jnani knows.

 

‘I myself is anna(rice,food) andannada(rice giver) also’like this jnani knows. Though he is nondual ethma he only is anna annada.annada means one eats anna.

 

 

3)     For jnana only all means(sadhans)

Katakopanishath  1-2-15

 

 All Vedas advice which thathvas ,to know which thathva which  all kinds of penances are done, that itself is parabrahma. That only should be known.

 

 

There are many books which are to be studied.briefly they are Vedas, upanmishaths, vedangas,Mahabharatha, epics(puranas) and histories.

 

 

4) Birtnaccording to karm

Prashnopanishath 3-7

 

 From sushumna nadi (naadi,pulse,plexuses) above udana by punya karma punya world,by sin karmas sin world , by mixture pf  punya  and sin karmas  human world(earth world) they will get.

 

By punya karma-pithris,gandharvas, and gods world.

 

 By sinful karmas dog,fox,snake, scorpion, creatures,insects .These births will be in sin world.

 

By punya  sin mixture  human birth.

 

 

4)     Through acharya only brahmavidye!

 

Thaitthiriyopanishath  1-3

 

 Achsarya is purva form(early form),disciple is utthara form, vidye (educationknowledge) itself is sandhi, pravachana is sandhana.

 

Liberation itself ids supreme goal of  human life! Desciple has to brahma vidya. One who advices it to him is Guru.(acharya).

 

 

5)Greatness of  “Aham brahmasmi”!

 

 Brihadaranyaka upanishath1-4-10

 

Before it was brahma only. It knew ‘Aham brahmasni’(I am brahma) Therefore it became all.

 

 

“Aham brahmasmi” .This is one greatr sentence from Brihadaranyaka upanishath. This is summary of this upanihath. Apart from this,Thathvamasi,ayamathma brahma, prajnanam brahma  these are remaining three great sentences.

 

Ahan brahmasmi tells about  union of jivathma and paramatma (supremeself,universal self).They remove jibvathva  and advice him brahmathva. Aham brahmasmi  means.This jiva feel is avidya(ignorance).It isimagined. Jiva feel false apperence. Brahma form is sahaja(natural). Brahmathva is transcendental (paramartha). If enquired  it will be known clearly. One who knows like this will become liberated.

 

 

7) All this is athma only

 

Brihadaranyaka upanishath  2-4-6

 

 This brahma, this kshathra, these worlds,these Vedas  these dods, these bhuthas(jivies)-all these are this athma only.

 

 

“Idam sarvam yadayamathma” this is famous manthra. It’s ,meaning is ‘all this is athma only.This manthra informs. Brahmanya, kshathriya, vaishya,shudra all these varnas(classes,stages)  are brahma only. Brahmacharya(celibacy), house holder(grihastha), vanaprastha,sanyasa-these four ashramas  are brahma only.

 

 Seven Lower worlds : athala,vithala, suthala, rasathala,mahathala, pathals.

Seven upper words: earth world, bhuvarloka, suvarloka, maholoka, janiloka, thapoloka, and satyaloka.

 

 

 Rugveda,yajurveda, samaveda, and Atharva Vedas  are athma onlt. Infdra, Adithya, varuna, nmithra, prajapathi, kubera excetras gods are athma only. All these prajas are athma only. Athese are athma only..

 

 

8) Even gods family has not left!

 

Aithareyopanishath  1-2-1

 

These gods created by paramathma(supreme self,universal self) in this great family ocean  fell!

 

Gods are not brahmajnanies. They need not be brahmanistas also. Gods are amaras and not amrithathmas. By athmajnana only Amrithathva. By athma jnana only liberation is got.

 

 

9)Paramathma suthrathma

 

Eshavasyopanishath  4

 In presence of  that parabrahma only  Hiranyagarbha is distributing  karma fruita properly. 

 

To Karmas done by animals  who gives fruit is god only He is mere witness to karmas and karma fruits. To god name is  “karmadhyaksha”. He as chaithanya(spiriut) form  likre sun kutastha( firm).

One who gives fruit is  Hiranyagarbha. Spiritually(afhyathmika) he only is called universal form(samasti)  pranathma. He only is called prana and vaishwanara. As adhibhouthika to him only  name is Matharishwa. As adhidaiivika  he is called hiranya garbha,virat purusha, suthrathma.

 

 

10) Jnanies jopyful exclamation(udgara) this is!

 

Shvethasvhathara upanishath. 3-8

 

 Beyond thamas, shining like sun, that freat purusha  I  vcame to know.I am blessed! Hey humans, If you know this athma you also will win death! To get amrithathva (deathlessness)  there is no other ;path than knowledge.

 

 

11)Athma is very much dearer!

Brihadaranyaka upanishath  1-4-8

 

 That this athma more dearer than son, more dear than money, tham remaining all  athma is dear,this athma is  inner than all.

 

 

Athma means ‘self’. Apnothi ithi athma  Athma only we have to know. Wewshould get athma, If this athma is known  brahmananda is got.

 Athmajnanananda is parama purushartha.Athma is true jneya.

 

What is the vcause of this? Athma is very much dearer than all. In world  wife,son, house,vehicles, excetras  are dear. You know why? For oneself.self means athma. Than son athma is more dearer to us.  Than wife he is dearer to himself. Than husband  wife is more dearer to herself. Than all dear things in world  one is dearer to onself. Therefore if athma is known whole universe will be known.

 

 

12)This is feature of good disciple!

Chandogya upanishath  4-4-4

 

Worshipable guru, I am   Sathyakama jabala – like this disciple told.

 

Sathyakama named boy going near to  guru”I want to do brahmacharya(celibacy)  with you. Please permit me’like this asked. Then guru questioned”which is your gothra(lineage)?” Then that told like this with politeness.

 

 

Guruji When I asaked my mother she told like this.”After marriage when I was small girl  I was working as maid servent in different houses. Then only you wre born. I don’t know who is your father? What is his lineage(gothra)? My name is jabala. Your name is sathyakama . So you call yourself as sathyakama jabala she told. Like this informing truth “I am sathyakama jabala”told like this. Like what is needed forv disciple is truth sincerity.

This itself is  feature of good disciple!

 

 

12)All what is present in world is athma only

 

Thatthiriyopanishath 2-6-6

 

Brahma creating this world,  later entered this world  by itself.

 

 

Paramathyma in  omniscient(sarvajna) and omnipotent(sarva shaktha). He only has created this world. As god is sarvajnas he is nimittha cause (causal cause) to world. As he is sarvashaktha he is upsadana cause(material cause) also. He has created thidss world out of himself. And these bodies excetras god only has created.

 

 

14)  Prayer of Mumukshu(liberation desirer.

 

Thaitthiriyopanishath  1-4

 

 Letr this body be healthy  and become fit for getting  athmajnana..My tongue  let have very much  sweet. By both years brahma topoic let me here more and more.

 

 

Brahmaivedam vishwam, Athmaivedam sarvam, aham brahmasmi, Eshavasyamidam sarvam-such messages only we should always hear.This is

 Prayer of mumukshu.

 

 

 15) If not known big loss!

 

 Kenopanishath  2-5 If known in this birth(life ) only  there will collection (earnings) of truth. If athma is not known in this birth ,then by that  there will be unfulfillable loss!

 

 

16) He only is clever!

Katakopanishath  1-2-1

 

 Among these two  to one who accepts  ‘shreyas’ liberation named true fruit is got. One who wants ‘preyas’ he will slip down from shreyas.

 

 ‘shreyas’ means shreyas,nishreyas means liberation(mokshsa) amrithathva,kaivalya. Thois is permanebt fruit. Intelligent leaving anithya(nnon eternal,te,porary) fruits  eternal(nithya, permanent, old ageless, amritha,abhaya(fearless), advithiya(non dual)  for   getting liberation   one should try. Mumukshu sadshaka only is bold clever,bviveki(wise). By liberation he will avoid cycle of birtha and deaths. He has won!

 

 

17) difference(bheda) jnana only is  cause of fear!

 

Thaitthiriyopanishath   2-7-5

 

In this brahma  ignorant when sees  even little doifference,by that to him  fear is produced.

 

18)If known here only fruitfulness!

 

Katakopanisgath  2-3-4

 

 Brfore this bodt gets detached and falls if one is able to know athma  he is krithathrithya(what is to be done is done!)

 

 This body is temporary(non eternal) and momentary. When what whare  happens to body is not knowm\n. It need not be known also. Nobpdy knows. What we have to do is  to know athma. Though it appears difficult it is not difficult. If athma is known every thing is known. By jnana (knowledge) only fruitfulness. Is is getting liberation while living. Then you are blessed!

 

 

19) WORLD REFUSES SUCH PERSON.

BRIHADARANYAKOPANISHATH 2-4-6

 

 If brahma jathi(caste)  is known as different from brahma  that brahmanya ewill refuse him. In the same way as different from  kshathriya caste

 And worlds,gods, bhuthas(animals( if known  they will  refuse that (such) foolish jnani.

 

 

 Any thing can’t leave athma  and exist. Different from athma truly nothing is there. Ignorents who does not know this  falling in sorrow well  and suffer.

 

Therfore anything  if known as different from brahma  that thing will not be happy. Not only this much  It refuses such person. One who knows world as athma he himself is viveki. Bhuthas(five great animals) or animals  one who knows as different from brahma  worlds and gods refuse such person.

Summary is if you hate anything or anybody they (those) will also hate you.

 

 

20) This is royal path to liberation:

 

Kaivalyopanishath  1-9

 

 All past future presents are  that paramathma only.  If that paramathma is known  will cross death and go. No other way  to liberation.

 

 Liberation means  relief from death. Fruit of athmajnana is liberation. Here jnana means brahmajnana. Knowledge that I am brma is brahmajnana.’brahmajnani has no death, brahmajnani will not die. Brhmajnani has no fear.’like this shruthies  tell again again.

 

 

 Brhma is not a god. Gods sre limited by place and time. Gods have names and forms, family bondages will be there. But to brahma  no place and times, no subordination ofnames and forms. Here there crossinmg all  places and times,names and forms,not having past present future  pure brahma is svarupa (form ) of all of us. To one who knows like this death from where,how,by whom how will be these got. There will be no births and deaths. This is royal path for liberation.

 

 

21) No answers to these four questions!

 

Shvethashvatharopanishath  3-20

 

 Athma is anu to anu, mahath to mahath , resides in caves of animals. If  he is known by grace of god   will become sorrowless.

 

 

 Athma is where ?How? how to know him? If he is known  what is fruit?

To all these questions  this manthra gives simple beautiful answers.

 

God lives in heart of all animals. Athma is sybtle(sukshma)  and gross (sthula). Than paranmanu(atom) athma is delicate. He is greater than earth. To know such athma  such sadhaka (practitioner,seeker,achiever)  as gods devotee, should get his grace. Jijnasu should be  sadhalka. He should have adopted shama,dama excetras. If this athma is known he will cross all sorrows. Jnanj one who knows greatness of athma  crossing all pains becomes liberated.

 

 

22) by knowledge destruction of sorrow!

Brihadaranyakopanishath 4-4-12

 

 If one knows I am prathyagathma (individual self)  he desiring me ,for which attainment of kama  will tolerate sorrow of this body?

 

 Ythis is a  famous popular manthra. If one knows thathvas properly he has no sorrows.’I am  nirupadhika(adjunctless,without upadhies)  familyless(non family) athma’.one who knows like this is bold!That is called ‘brahmathma vidye’. If one knows ‘I am nithya(eternal) shuddha(pure) Buddha(innmtellect) ,muktha  (liberated) athma’ that itself is athma darshana(self realization). It is sathya darshana(true vision) and samyak darshana.

 

 

23)  is he not brahmista?

 We dod namaskarams to brahmista. We are gokamas only.-like this yajnavalkya told.

 

Jsnaka king planning scholars meet  there had arranged bahudakshinaka  yajna. As challenge to scholarship of scholars  had made to stand  thousand cows there. In that meet yajnavalkya was also one of scholars. He told to his disciple samashrava “soumya, carry these cows (cattles) to  our house”tpold like this.

 

 

24) By meditation of Esha  videha liberation.

 

Svethashvathara upanishath 1-11

 

 By meditation of that god ,after falling of body  bvishvaishwairya form

(world treasure form)  third stae will get. Later he becomes  brahmasvarupa as apthakama .

 

 Inm vedanthas  two kinds of liberations are told. One is jivan liberation  an other is videha liberation. Better adhikaris(better eligibles)  brahmajnanies will  will get jivanmukthi(liberation here only. Their’s is direct path. vasthu thathhra jnana  (object based knowledge)path. Direct  parrot path. Another is heritage path(parampara) path. Pipilika(ant) path.s this is common  path of slow  middle adhikaries(eligibles).

 

If one is doing ypasana(worship) of parabrahma s such after death of body  go to  Hiranya garbha world.s There present with Hiranyagarbha  will rnjoy all divine enjoyments. Later will merge(unite) with brahma. There getting brahmajnana  they will become apthakamas. They will become liberated by avidya kama karmas. To such there is no possibility  rebirth. This only iss videha liberation.

 

 

25)Sees without eyes!

 

Svethashvatharopanishath 3-19

 

 Without hsands athma will take all. Legr run speedily.sees without eyes, can listen without ears, he knows all but nobody knows him. ‘he is only is source person s great purusha.’like this veda scriptures tell.

 

 

26)  This only is true happiness (ananda,joy,nbliss).

 

 Brihadaranyakopanishath   4-3-32

 

This  sushupthi(deep sleep)  is  supreme destination to athma.,he only is great treasure This itself is supreme workld to him.  This itself is supreme joy  Bliss,ananda)to him.

 

 Here greatness of sushupthi (deep sleep) is described. As there is no relation of any upadhies , there athma will be in svananda (self joy) ocean.

 In awakenness and dream  always  sorrows and fascinations are filled. When there dvaithathva  always there will be sorrow. This is universal, beginingless, infinet.

 

In deep sleep there will no anykind of sorrow. This only is supreme destination. All other destinations are sorrowful. But this gathi is sorrowless. Therefore this only is parama gathi(supreme destination). This only is supreme supreme treasure,  treasure got in deep sleep is natural .is it not.This is higher world. Other remaining are sorrow mixed.  This is sorrowless. This only is supreme bliss. In deep there is no even little sorrow. This is yniversal, natural, complete bliss(ananda) condition!

 

 

27) This is the way of knowing brahma!

 

Kemopanishath  2-3

 To those who know by viveka9wisdom0  brama is avijnatha(unknown). To those who do not know properly  it is known. To those who know brahma by making it vishaya(sense object)  it is not known. To those who know brahma as  not sense object(avishaya)  it is known. This is another meaning.

 

 

Nbrahma should be known by viveka(wisdom). Leaving anathema things to those who know brahma  as self form(svarupa,own form)  it will be known. When known like this  Brahma is nmot visible to pramanas(evidences)  brhma is not different thing from me,this will be known. He will know I am brahma. One who knows like this  to him brahma is known properly. One who knows like this is brahmajnani..

 

 

28) Bhagavantha (god) himself  appearsas world.

 

Eshavasya  upanishath 5

 That brahma only is inside outside universe.

 

To tell truth in god only  places and ti,mes are seen. Inside,outside, everywhere  god pmly is present. God is cause of places and times.he is appearing as world.

 

28) He onmly is called parama purusha(supreme purusha)!

 

Katakopanishath  1-3-11

 

 There is nothing which is  higher than purusha. This itself is last goal. That itself is supreme destination.

 

 

 Puri shethe ithi purushaha. Purnam anana sarvam  ithi purushaha.

 He has filled whole world. As he is within us purusha. As purusha is oaripurna (total,complete,absolute)  So there is no better,or equal to him  another is not there. He only is supreme purusha.

 

Tha this body  senses are subtle(sukshma),than senses prana is high. Than prana mind,than mind  intellect is high. Than intellect universal(samasti) form  hiranyagarbha is  high ,subtle(sukshma)  and omnipresent. But than all these purusha is higher,subtle, everywhere spread(omnipresent).

 

 

30) This is the difference between these two!

 

Kaivalyopanishath  1-19

 

In me only all is born. All are established in me only. In me only all get merged(laya,destroyed). Therefore that non dual(advaya) paramathma only.  Like this is jnani’s decision.

 

Jnane and ajnani(ignorant) one omly from view of  transactions(vyavaharas). Though they appear as one only  there is difference between them in knowledge.

 

 

 Brahmajnani sees universe in himself. Brahmajnani who knows athma form  knows himself completely. By me only universe, In me only universe.Iam support to universe.like this jnani knows. Body excetra upadhies(adjuncts) are imagined due to avidya(ignorance) .knowing like this brahmajnani will have no adhyasa (mis understanding) in dream also. Brahmajnani means brahma svarupa(brahma form) only. This is true knowledge of jnani. But ignoremt thinks  I am body. Between these two this is the difference!!

 

,,,,,,,,,,  PART 1  (FROM JANUARY TO APRIL COMPLETED),,,,,,,,,,

,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,

,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,

 

 

 

 

 

 

            VEDANTHA SAMVATHSARA  PART 2: (FOM MAY TO AUGHUST)

 

MAY:

1)      By abheda(non difference) knowledge  fearlessness (abhaya) is got.

 

 THAITTHIRIYOPANISHATH  2-7-4

When this jijnasu(knowledge desirer)  this  invisible,anathema anirukthsa  a nilayana  in brahma  will  get fearlessness(anhaya) establishment (prathiste). Immedeately he will get abhaya(fearlessness).

 

 To every man there will be fear.  This can’t be removed by  loukika(this worldly, mundane) treasures of education. But in vedantha there is solution for this. This manthra informs it.

 

If one knows himself properly there will be no  question of fear. Your true form is brahma only. I am brahma only. If one calls adrishya  it should be known as not effect(karya). If called anathema  it is to be known as bodyless(asharira). If called aniruktha it is to be known as not visible to pramanas(evidences). If called anilayana  it is to be known as  independent. One who knows he gas no relation of dharma and adharmas will become abhaya brahma only. To him by which fear is produced? From abheda(non difference) fearlessness is got!

 

2)     Air itself  Is samvarga

Chandogya upanishath 4-3-1

 Air itself is samvarga. Because fire(agni) goes and joins  Air only. Sun also joins air. Moon also joins  Air only.

 

 This ia an upasane. This is called ‘samvarga vidye’ Samvargaeans to go and join.  Air means Hiranyagarbha  or virat purusha.  In him only whole world merges(gets destroyed).

 

Like this sun,moon,stars, excetra all gods s at the time pf pralaya(total destruction)  go and join air only. This universe takes birth ,exists,and gets destroyed in  in him(hiranyagarbha) only. To him only name air(vayu). To him only name samvarga. Like this upasana should be done. To this upasana(worship) name is ‘vayu samvarga vidye’.

 

3)This is secret of Samyak darshana!

 Kaivalyopanishath  1-10

 Me in all jivies (bhuthas) , all bhuthas in  himself  one who sees  will get parabrahma.  No other path to brahma jnana.

 

What is samyak darshana?  This manthra tells about this simply and beautifully. In him all bhuthas(jivies)  and in all bhuthas  himself  to see is samyak darshan. To this name is sarvathma jnana or brahmajnana.

 

6) Athma is dream’s king

Brihadaranyaka upanishath  4-3-10

 There either chariots, horse, payhs  are not present. But still athma created  chariots,horses, and paths.

 

 In dream he is svayamjyothi(self light). In awakrenness  as assistant to athma  body,senses, mind,intellect ,prana  sound touch excetras s all matters will be present.  In awakenness  pramathri(knower), pramana(evidence),prameya(to be known)  kriya karaka fruits  all will be present.  In awakenness  chariots,horses, roads,charioteers, ,goal to be reached –all these are present.

 

But in dream non of these are present. But still creates all by himself. Even in dream  we eat and drink. Though these things are not there all will create all by himself..there he only is all. By this athma’s  omnipotence and self brightness is known.

 

7) this is feature of Akshara brahma!

 Shvethashvatharopanishath. 1-7

 

This udgitha only is called parabrahma.   In it all three appear. This only is aksharsa supportive to world.

 

Origiun of this world itself is parabrahma! Parabrahma is not a god at distance some where. In this brahma only all  three are appearing. Three are place(desha),time (kaala),nimittha (cause). Doers(karthris) ,bhokthris(enjoyers) and pramathris(knowers). Fods,humans ,demons Sathvaguna,rajo character,thamo character,awakeness,dream,deep sleep (sushupthi). These three stages(avasthes). Creation,maintainance,destruction,past,present,futue times,brahma Vishnu maheshwaras,rugveda,yajurveda,samaveda.like this appearing as three three all these are truly  are appearing in parabrahma ponly.

 

8)  This greatness of prana!

Koushithaki brahmanopanishath  3-3

 

Who is prana  that itself is prajna (consciousness). Which is rajna that itself is  prana.

 In this manthra between pprana and prajna abheda(non difference) is told. Prana means  occupying all senses  filling chaithanya(spirit,chethana) to them,  through those doing various transactions,  subtle(sukshma) power.  He only has name prana,apana, vyana,udana,samana by these five kinds of transactions (vyavaharas)  will have five names. He is  first,high, subtle(sukshma),omnipresent  like this  are called in vedantha. Prana means truly god only. 

 

 Therefore  prajne is prana and prana is prajne. God  (paramathma,supreme self,universal self)only is  appresaring as prana prajna form.

 

9) He nia athmakama!

Bnrihadaranyaka upanishath  4-4-6

 Now athmajnani who does not have kama, that means he by himself akama(kamaless),nishkama (kamaless), apthakama, athmakama.

 

Ajnani(ignorant)  inducted by  kamas doing ignorant karmas to experience their fruits goes to lokantharas(other worlds). From there he comes here again. Like this as sevrnent to kamakarmas  moving from here to there,there to here, getting caught in family cycle ignorant will be under trouble.

 

 But brahmajnani  he has no troubles of kamas (desires). To brahmajnani who is drowned in  athmanandsa ocean s imaginmation of poison sea of sense objects(vishayas) will those come? Akama(kamakess) brahmajnani  will be nishkama. As he is nishkama only he is  apthakama also. As jnani is athmakama  he is athmakama also. To athmajnani who is  akama apthakama  what desire of heaven will be there? To athma sincere  athmahnani no imagination of  rebirths also.

 

10) This is secret of Athmajnana!

Kenopanishath  2-1

 Hey disciple , you knowing athma”I know well” like this if you know knoeledge is completely.

 

Athma should be known.”by athmajnana only sorrows removal and liberation attainment” Iyou don’t understand  athma human life is waste”-like this excetra  vedantha says here and there.

 

I knowsea, I know stars, I know gods-it is not like this. Because this jnathri(knower) is athma svarupa (form) only. It is form of knower,theme of conscious only  this athma  how to know by making sense object(vishaya).

 Therefore to know athma means “to remain  as athma”-this is the meaning This itself is secret of  Athmajnana!

 

11) these are uneducated scholars!

Katakopanishath  1-2-5

 I middle of dense darkness,though drowned  ignorents(ajnanies)  know themselves as  bold and scholars also.

 In vedantha vidye mens brahmavidya(athmavidya) only. Except this all other vidyas(knowledges) are avidya (ignorance) only. Though one is scholar in all scriptures and highly intelligent ,skilled if he has no athma jnana  he is called ignorant only in vedantha.

 

12) Abba Greatness of mind!

Prashnopanishath  4-2

 Awakenness,dream, sleep named three stages. They are happening everyday to us. This is called Avasthathraya  (three stages)in vedantha. In awakenness  bidy,senses,minds  will be doing their their works. In dream  these bodies, senses,sounds and touches excetras are not there.

 

In dream there will be mind only.  All Born from mind only  inmind only these all merge.  In deep sleep no any kind of business. All transactionms are merged in mind only. In deep sleep all will hide in mind only. This mind only is  supreme god.Mind is all. In mind only all moving and non moving worlds are  hided. As subordinate to mind only world is seen. This is mind’s greatness,grandeur of mind!

 

13) This is play(vilasa) of mind!

Brihadaranyaka upanishath. 1-5-3

 Kama,determination(sankalpa)  sincerity(interest), fitrmness (boldness), non firmness, hri (shyness),dhi (intellect), fear- all these are  mind only.

 

14) Prana’s greatness!

 Chandogyopanishath  4-3-3

 Prana only is samvarga.  At the time of sleep  speech sense  (vak indriya)  joins prana only.  Eye also joins prana. Ear also joins prana. Mind also joins prana. All these  prana will hide within himself. Is it not?

 

 This is called samvarga vidya. Here prana means chief prana.  He only is vayu(air) adhibhouthika,As adhidaivika Hiranyagarbha, Here prakritha upasana(worship ) of  adhyathmika prana. Speech, eye,ear, excetra jnanendriyas(sense organs)  and mind named Inner sense(anthar Indriya)  all these join prana only at the time of sleep. When all senses merge  Prana only is awakened..Therefore prana should be worshiped as ‘samvarga’ only.

 

15) This  is ‘great sentence’ of Rugveda!

Aitharyopanishath 3-13

In prajna all is established. This world is prajnana eye. Prajneitself is prathiste,prajnana is brahma

 

 There are four famous Mahavakyas(great sentences).

1)Prajnanam brahma – Aithareya upanishath -rugveda

2) Aham brahmasmi  brihadaranyakopanishath -yajurveda

3) Thathvamasi- Chandogya upanishath-samaveda

4) Ayamathma brahma- Mondukya upanishath – Atharva veda.

At present  Sentence of Aithareyopanishath is  “prajnanam brahma”. Prajnana means  sepperate,separate   coneciousness. Thgrough upadhi(adjuncts) called  seen differently  consciousness form  to all jivas name is prajnana. All limited jivas are truly completely(absolutely)   brahma only. Prajnana means solid mass of coneciousness(Arivu). All jivas are  brahmas only  in paramartha(transcendental,

 Spiritually) brahma only.

 

16)  this is blessedness to wealth!

Brihadaranyakopanishath  3-1-2

 

 Regarding those scholars  “worshipable Brahmins, among you who is brahmista  such  carry cows”like this janaka king told.

 

Janaka king tells these words.”worshipable scholars Among you if anybody is brahmanista(brahma sincere) ,such  can carry these cows to their house.” By this  janaka king’s wealth ,according to that courtesy(oudarya) , interest in  brahma jijnasa, Devotion in brahmajnanies  self mumukshathva—all these are known. If yhere good charectered  Ideal king is there, to such nation  peace,satisfaction, joys will come by themselves. By such kings always  joy,peace,happiness, are produced.

 

17) By Ignorence illusion!

Shvethashvatharopanishath   1-6

 Dependence to all animals, place of destruction to all, in this big wheel  jiva  thinking that I am different and paramathma is different, is wandering. By paramathma only all jivies take birth, will get destroyed in him only. Thyat paramathma is big. If truly seen  this paramathma jiva’s paramartha(transcendental,spiritual) form only.  But due to ingorence  jive thinking that I am different and paramathma(supreme self,universal se;f)s in this brahma chakra(wheel) suffers.

 

 To cross this  family illusion  only one path is  athmajnana. If athma is known sorrow removal. As soos as athmajnana occurs  liberation from family.

 

18) Fruit according to kama!

Brihadaranyakopanishath  4-4-5

 What kind of kamas such krathus. What kind of krathus  will do karma suitable to it. What kind of karmas are  will experience such fruits.

 

kama (desire),sankalpa(determination), karma ,fruit attainment, this one family wheel. To seed such tree, Each man will have kamas. ( As there is kama  he will do determination according to it. Kamas and sankalpas are mutually  cpmpletary. Doe karmas according to fruits.Note-krathu means determination)

 

To kamas avidya(ignorance is source. Avidya means not knowing one’s complete form. hHe knows himself as family holder( samsari). By avidya only sankalpa. By avidya only karmas. Till there  is avidya family can’t be avoided. Avidya(ignoence ) and kama karmas are will get destroyed by athmajnana. To athmajnani there will be no avidya and kamakarma even in dream!

 

19) this is seed manthra of mumukshu(liberation desirer)!

 Katakopanishath  1-1-26

 HJeyu death,  these all enjoyment masses are  temporary only (not permanent)s. these will destroy  all sense powers!

 

Five sense organs are  ear.skin, eye,tongue,nose . five thanmathras(vishayas) are sound, touch,form, rasa,gandha(fragrance,smell).The above exclamation is done by Nachiketha ,they are like seed manthra to mumukshus.

 

20) Athma within heart.

 Thyatthiriyopanishath. 1-6

 Which sky is in this heart  in that there is Manomaya  this purusha will be there. He is   Amritha and hiranmaya.

 

 To each animal there is heart. This will be first size. To sky inside that  name is Hrdakasha, heart sky is the name. This athma is called Manomaya. He is  very subtle, so he is not visible  to evidences(pramanas). Such athma should be done upasana.s He should meditated as  Amritha and hiranmaya. Amritha means deathless. Hiranmaya means  eternal, pure  chaithanya(spirit) form. After death upasakas (worshippers) will get brahmaloka.

 

21) by these three strength to dharma(religion)!

 Cnandogaya upanishath  1-1-10

 Which karma is done with  by vidya(knowledge) with shraddha(sincerity and interest) ,by upanishath  is done that will become strong.(viryavatthara).

 

 Onme who is eligible    classical karmas  if does with  as per rules as told in scriptures surely corresponding fruits are got. If thgose karmas are done with more shraddha (sincerity)  better  fruits are got.

 

22) All  are  imagined inm athma only

 Brihadaranyaka upanishath  2-5-15

In the athma only allbhuthas(panchabhuthas and animals),a;l;l gods, all worlds, al;l animals, and all athmas are  hided.

 

‘Apnothi’ ithi athma.  Tha means one who has occupied all.Brahma is cause of world. Athma and brahma are one and same. They are equivalent words. this all dvaitha(dual) world is  imagined in athma only.

 

23) direct(sakshath)  non indirect (aparoksha) brahma

 Brihadaranyaka upanishath. 3-4-1

 Whiuch is direct(sakshath)  aparoksha(nin indirect) brahma ,which is savanthara athma , him describe and inform me.like this ushastha chakrayana s asked.

 

This above manthra is very famous.  Brahma is not different thing from you. It is not distant thing to you. Brahma means nirupadhika(upadhiless,adjunctless)  non extraordinary thathva (principle). This is asamsari(familyless ) kutasha (firm like under stone of black smith) absolute(paripurna,complete ) thathva. This is our form(svarupa) only. This is aparoksha( non indirect ) also. But not different from our form(svarupa).

 

24) Greatness of Dhyanayoga(meditation yoga)!

 Shvethashvathara upanishath 1-3

 Those riushies  sincere to meditation yoga(dhyana yoga)  covered by their charecters  god’s that power they found.

 

This manthra is sannouncing greatness of S Dhyana yoga. By outside non self(anathema) world  turning mind inside to think of athma(self) is dhyana(meditation). To add mind with god is  ,meditation. By strength of this meditation  supersensory (athindriya) ,matters can also  be known.

 

Though there is god’s amazing power  to that there is obstruction by maya. Thinking outer matters are true to engage in themonly is  is Maye.  To indulge in external (outer)  matters is maye. Ignmorents will be bound by maye. Due to enclosure(AvaranaO to us  to us our paramartha form is not seen. But by dhyana yoga maya enclosure  can be kept away. Our ancient rushies  have shown these secrets. By meditation of god we shall also  cross  maya net.

 

25) Athmajnana(self knowledge ) is  favourable.

 Koushithaki brahmana  upanishath  3-1

 Know me only. Most favourable to humans is this only..this I know what is that is:to know oneself. Jnanavarenya devendra told to  daivodasi prathardana.’what is favourable to man?please inform “when prathardana asked like this  to Devendra  these above words devendra has told. To know athma only is favourable to humans. The iuntelligent man is trying to know whole world.  To best of his power he is knowing also. But this is not athma jnana.,but athma means  which has given place to whole universe,summary of this universe ,appearing by whole universe form  omnipresent  (sarva vyaptha,all occupying)brahma. Without any change, pure athma is brahma.  When athmathathva is known liberation. Athmajnana only is very favourable to humans.

 

26) Should not be given to unfit(Unsuitable)

 Shvathashvathara upanishath. 6-22

 In beginning of   creation  supremely secret ayhma vidya  in vedantha maharshies have  adviced. This one who has no peace uneligible(anadhikari) , unfit son, to devotionless disciple  should not be given.

 

In vedantha brhmavidya is adviced. This is not ordinary education(knowledge). This is para vidye(supreme knowledge).this is secret vidya! This is liberation vidya! This is brahmathma vidye! This is supreme vidya! This is holy! This is  vedantha vidya.

 

27) fate of money!

 Katakopanishath  1-11-27

 By money human can’t be satisfied for ever.

 

Money is needed for all works. Money,power.fame,health ,longevity how ever much is there not enough/ That ia also needed.this is also needed. Few authorities  collect anvest money for  wife,children, son in laws, to grand children,to great grand children  gather money. There is no satisfaction with money. By money satisfaction is not seen.

 

28)   Upsasane of manobrahma(mindbrahma)

 Chandogya upanishath 3-18-1

 Mind should be  done upasana as brahma. This is adhyathma upasame(worship).

 

In loukika( this worldly,mundane) transactions  place senses(Indriyas) only. In that also eye is very important.  If no eye all are shunya(zero,empty) only! But in vedantha  mind only is important.  By mind only vedantha and Vedas advices should be understood.

 

Brahma has filled whole universe.  As   adhyathmika,  adibhouthika, and as adhidaivika,  brahma’s upasane  upanishaths teach us in three  stages,steps.

 At present we should  feel mind only as  brahma .this mathra advices. This manmthra informs. Brahma is subtle(sukshma), mind is also subtle, brahma is vyapaka(spread everywhere)  mind is also vyapaka. Brahma is infinet,mind is also infinet. Brahma is omniscient(sarvajna) mind also is sarvajna (omniscient)- like this mid only should be  done upasana as brahma. In  mind brahma feel should be done.

 

29) Brahma’s two forms

Brihadaranyaka upanishath  2-3-1

To brahma there are two imagined faces. They only are Murtha  (objective)and amurtha(abstract).

These Murtha and amurtha are also called  kshara-akshara, vyaktha(expressed,manifest)-avyaktha(un expressed,un manifest), effect(karya) –cause(kaarana), gross (sthula)- subtle (sukshma), marthya-amritha, vyakritha and avyakritha. To nirupadhika  (upadhiless,adjunctless)brahma both these  sopadhika With upadhi) forms. If truly seen  than brahma there is no different  vyakritha and avyakritha. Brahma by it’s form neither vyakritha or avyakritha. It is beyond these two.

 

30) ‘ what is ‘Bhargavi  varuni vidye’?

Thaitthiriyopanishath  3-6-2

 

 In that this bhargavi vidya is established in supreme sky. One who nknows like this he will reside in brahma.

 

 Bhrigu named disciple  by sadguru called varuna got brahmavidya. Beyong  annamayampranamaya, m,anomaya, vijnanamaya, and anandamaya  called five koshas(sacs) principle is brahma thathva. This has got name ‘Ananda’(bliss) also.

 Athma to five koshas ,peculiar than five koshas  brahma  as bhrigu maharshi had known ,to this name ‘bhargavi vidya.’

 

As varuna informded this  it is called ‘Varuni vidya ‘also. This vidya only is paramathma vidya,.This only is  brahmavidya. As it is education of  athma in heart it is called ‘Hardavidya’ also. By knowing this bhrigu mahashi became krithakrithya. (what is to be done is done).Even if any one knows  I am brahma he will get established in parabrahma.

 

31)he is shadurmi rahitha(shadurmiless)!

Nbrihadaranyakopanishath  3-5-1

 One who   is beyond  hunger and thirst,sorrows and fascinations, old age and deaths  he only is sarvanthara athma.

 

 Athma is  beyond shadurmies familyless. Like this  upanishaths announce. Shadurmies  means  six changes which are like sea waves. These six vikaras are Ashanaya(hunger), pipasa(thirst), shoka(sorrow), fascination (moha,ignorance), jara(old age)  ans death (marana). As these come again again like sea waves  these are called urmies.

 

These six urmies are no there to Athma. Because  athma is nirupadhika brahma only. If so to whom these shadurmies are?.to upadhies. Hunger and thirst to prana, sorrows and fascinations to mind, old age and deaths to body, Upadhies dharmas won’t attach to athma. Because total(complete,absolute) athma  nithya shuddha,(eternal pure), nithys Buddha(eternal intellect), nithys muktha(eternally liberated) partsless, nirupadhika. Is it not?

 

JUNE

1)Eara talks to mumukshu!

Svethasvathara upanishath  2-9

 Tied by naugty horses  chariot like  naughty mind  intelligent sadhaka(practitioner,achiever,seeker)  should control carefully.

 

Mind is very high means. This mind both soft and hard.  Senses(Indriyas)  are like horses which pull   towards mind. Though chariot is how ever much good  If tied horses are not tamed  danger is inevitable. First horses should be tamed well.

 

 Like that horses should be sathvika(good). Sp sadhaka should control senses and mind.  Sathvika (good) sense objects(matters) should be given to mind. Sathsanga, goofd behavior, good  varthane, japa(chanting),thapa(penance)  worship,devotion, namasmarane (name remembering) story listening, good company, by fasting  excetras mind should be controlled. Mumukshu should practice these anustanas(daily performences.

 

2)If no consciousness mere  dead body!

Koushithaki brahmana upanishath  3-7 if there is no consciousness  body will not know either joy or sorrow.

 

In this body how many  transactions(vyaparas) are taking place. If food and water ar put enough  it wll be doing all it’s activities.

All these transactions are  due to consciousness only. Prajna means conscious form Athma.  To achethana (bhaithanyaless,spiritless) mind  power of experiencing  joys and sorrows  has co,me from this prajna only. If this prajna(consciousness) relation is missed body becomes dead. To athma only another name prajna. Brahma only is appearing in brahma form.

 

3)Goal of Onkara.

Mundakopanishath  2-2-4

Pranava is bow,athma is arrow,  brahma is that goal.  As apramattha(without intoxication) arrow should be shooted in goal.

 

Sadhakas should become one with brahma.  To brahma and oneslf has to see non difference. This is message of all upanishaths.

Onkara should be made bow.  Bow is needed to hit goal. Here onkara is bow, athma is arrow. Brahma is that goal. Athma added with body excetra upadhies  goaled jiva  in this body is appearing as myself,myself. He only is arrow. Brahma is goal to be reached. Leaving his jivathva  jiva  one brahma. To leave jibva feel and to get brahma feel is  liberaytion.

 

3)     Mind god’s  state administration!         

Prashnopanishath  4-5

 In this dream  this mind deva (manodeva)  experiences his greatness.

 

 In awakenness  all senses and mind  awakened will be doing their their transactions. Along with mind will also be helpful.

Whe n awakenness ift and goes to dream  there only mind will be there. In dream there is no flow of senses. In dream mind creates itself what it wants  and will be happy. In dream time mind will shining like king. Though mind is one it may appear as  many athmas. This is greatness of mind. Athma is athma even to such mind also. By athma only existence to mind.

 

4)To knowledge  attainment(getting) four steps.

Katakopanishath  1-3-14

Rise up,awaken,depend on high sadgurus, know athma through them

 

In this manthra mrithyu god who is brahmavidyacharya and  and brahmanista  to jijnasu(knowledge desirers) and to mumukshus(liberation desirers)  for getting knowledge  has informed four Messages..these are utthistatha(rise up),jagratha(awaken), varan prapua  by going near brahmanista,knowing tradition(sampradaya) ,with devotion doing their service  be listening to his advice..

Nibodhatha- By guru knowing athma form  get liberated. This only Vivekananda has told “Arise,awaken, stop not till  goal is reached”.

 

6) By renunciation only liberation

Kaivalyopanishath. 1-3

  Either by karmas  or sons ,by money amrithathva is not got. By renunciation only Amrithathva is got.

To amrithathva renunciation is the only path(means). This manthra boldly announces. In vaidika tradition  this manthra  is known as Yathinandana manthra.

Karms means worshipds, japa(chanting), parayana, homa(sacrifice), donation,mecditations excetras.by these desired fruits are got. But not liberation. Becoming house holder(grihastha)  though good sons are got,amrithathva is not got. Mot by money also amrithathva is got.

Then what is the path of liberation? It is Renunciation(thyaga). Thyagaeans thyaga of Adhyasa(mis understanding). Renunciation means leaving  ego and mine feelings. Renunciation of avidyakama karmas Athma jnana is true renunciation.By renunciation only liberation!

 

7) These are mutually peculiar!

Munakopanishath  3-1-1

 One among two  one jiva experiences pippala(karma fruit) well.  Another Eshwara  without eating karma fruit  simply wil;l be seeing.

 

In this body there are two athmas. One is jivathma and paramathma.  These two are as two birds in upanishaths. These two birds depending on one tree will be together. In spite of that  one athma  will be doing karmas ,experiencing their karma fruits , will be eternal family holder.

 Another is not doing any karmas. Therefore he has no joys and sorrows. No cycle of births and deaths. He is mere witness all vikaras(changes) he is enlighting nivikara(changelessly). He only is familyless  paramathma(god). These two are mytually  peculiar. Im  familyless(asamsari) athma only.who knows this is jivanmuktha(liberated while living)!

 

8) athma himself is knower(vijnathri) of all

Brihadaranyaka upanishath  2-4=14

 By whom all these purusha knows  him by which is known? Hey Maithreyi,knower by which how will one know?

 

 In vedantha athma is named as ‘vedithri’. Vedithri means knower(inathri,pramathri)  Consciousness(Arivu) form only  by presence of athma only  we are using evidences(pramanas) and knowing  all prameyas(to be known). If there is no presence of athma  to this jada(inert) association(sanghatha)  there was no any ability..

Ptramana(evidence) means senses mind intellect  named karanas. Prameyas means sound excetra sense objects. Pramathri means  viewer(dristri) shrothri excetras. One who is enlighting all these is brahma. To this athma name is vijnathri(knower). He only is knowing all these. There is nobody to knoe the knewer. Consciousness form  nobody can know by  by vishayikarana(as sense object). Source of pramana, pramathri, prameyas is athma. Chinmathra (conscious ) form only is to be known as athma.

 

9) What is meant by ‘thrivath’karana?

Chandogya upanishath   6-6-5

Somya,mind is annamaya,prana is Manomaya, and speech is  Thejomaya.

 

Anna(rice), water,thejas (light,brightness) , mainly taking these three only ,by these universe’s  creation is told. To this name is ‘thrivrith’karana. From earth,water,thejas only  this whole universe is created. Upanishayths tells.

 

By eaten food(anna,rice) only  mind grows. There is very close relation between anna and mind.  What kind of anna such kind of mind. By sathvika food sathvika mind. Therefore sadhakas(practitioners,achievers,seekers) should  eat sathvika food only. If mind ia purified to such  mumukshu  half athma jnana is got only.

 

 Prana ia apomaya, By water only prana is living. If there is no water man will die.  A man can live without food for few days. But if there is no prana? Death only is destination.  Speech is thejomayi. By thaijasa foods speech becomes active.  Like this whole body is  earth,water, thejassu(light,brightness)  by these produced. This only is thrivrith karana.

 

10) only one brahma has become thre

Shvethashvathara upanishath 1-12

 Enjoyer(Bhokthri), enjoyable(bhogya), and inducted –these three are truly parabrahma only.

 

Though parabrahma iss non dual(advithiya)  is appearing in various  names and forms. Is it not? Though sea is one is appearing in various names and forms. The above manthra divides whole world into three. Enjoyer(bhokthri), enjoyable, and inducted. These are three parts. Bhokthri means one who experiences. Bhogya mens  matter which are experienced. Preritha means inducting Eshwara. Doer jivies  for getting wanted and unwanted desires will do karmas. Then they will become bhokthris(enjoyers). Experiencing   enjoyments ,doing karmas,to flat in sorrow ocean  is  is horoscope of all jivies(living beings). All enjoyable things are under subordination of  enjoyer(bhokthri). One who joins both these is  inducter(prerayithri) Eshwara. Really all these three are patrabrahma only . One parabrahma is appearing as three.

 

11)He is body prideless!

Brihadaranyakopanishath. 4-4-7

 How snake membrane is fallen  inhuttha(snake house), in the same way

jnani ‘s(knowledgeable person) body is also fallen. Now he is bodyless(asharira) only.,amritha(deathless), prana only, parabrahma only.  He has only become thejas.

 

In mind of brahmajnani  there will be no anykind of kamas (desires), he will no interest in any kind of enjoyments. As jnani has no body pride, no fickle of keeping body  well. Liberation is the only  use which has to happen by body. After getting it  he does not need body.

 

 One small example for this. Snake’s membrane’s(layer’s) example. Snake has no pride about membrane which it has left.  Like that jnani  has no body pride.

 

12)due to punya ans sins  joiys and sorrows!

Brihadaranyaka upanishath  4-4-5 good doer good(saadhu) ,sin doer will become sinner.  By punyakarma punyavantha, by sinful work sinner he becomes.

 

Fruit according to seed.If good is done good fruit.If bad is done bad fruit. This is law of karma.”eat what is done maharaya” is kannada proverb. It is not right to sow neem seed and expect mango fruit.If one is happy now that is due to  good work done in past. So we should always do punya(good works.

 

13) This is good muhurtha to sanyasa!

Jabalopanishath  4-1

 T which moment dispassion comes  at that moment only parivrajya(sanyasa) should be done.

 

Pravrajya means sanyuasa. When is sanyasa to be taken??whether in uttharayana?Or dakshinayana? In shukla fort night ot Krishna fortnight? These are all questions asked by many. For sanyasa  day,week,stars are noyt important.

In the same way when there is dispassion in mind(anthahkarana)  that moment only is muhurtha(auspicious time) to sanyasa(hermitship,renunciation). Sanyasa is mind condtion and not uthsava(celebration). Disinterest I non self(anathema) matters  itself is sanyasa! It will help jnana.

 

14) Even today athmajnana is possible!

Brihadaranyaka upanishath  1-4-10

 Therefore even in this time ,even today also  one who knows ‘I am brahma’

(aham brahmasmi) such person becoming all these himself  becomes sarvathmaka(present in athma of all).

 

 ‘Aham brahmasmi’(I am brahma)  this knowledge,  on that day,today. To those and these, here and there, to gos and humans,to demons  is equal. Therefore now also anybody can  knowing that I am brahma(aham brahmasmi) , getting brahmathma jnana can get sarvathmathva.

 

In this kaliyuga ,in this time,in such pollted  21 century ,to weak persons like us,such better times  very high brahmathmajnana( unmion of individual and univerdsal self) will be got or not? This is common doubt to all of us. But this doubt is not proper. Because in brahma,in brahmathmajnana, it’s fruit liberation  there is no difference of place and time. Therefore  on those days  pure brahmathmajnana  is got by common people like us also  surely.

 

15) Ut is not possible to describe athma 

kenopanishath  1-5

which speech sense   organ can’t describe  by words, By which only senses(inndriyas) are doing transactions)  that only you know as brahma.

 

Vak sense (indriya) means  tongue. As it knows taste rasa  it is  jnanendriya  Sense organ)also. As it talks it is karmendriya(motor organ ) also.  To this speech organ  rasa ang speech  called two matters are there. Like speech sense organ is amazing!

 

Not seen by eyes, not heard by ears, not reachable to mind  very subtle matters also  this tongue  by speech  can describe! There is nothing which is impossible to speech organ.

But in one matter  it has to accept it’s failure.  In which matter? In matter describing athma. Hoe it is/let us see to athma(self) there are no charecters and dharmas! Now  enlighting speech organ also  this atma can he be described?

 

 16) this is form(svarupa) of parabrahma

Katakopanishath  1-2-14

 Athma is different from dharma and adharma. Athma is peculiar(vilakshana)  than kritha and akritha.

 

 What are features of parabrahma?katopanishath’s this manthra informs. Dharma(religion ,ethics) adharma,kritha  akri itha ,beyond place and time   are features  of parabrahma.  By doing   karma or by leaving karma there is nothing

To happen to brahma. By relation of punya kshethas s thyere is nothing  more to brahma. By unjoly places brahma will not become unholy.. This is form of brahma. This brahma only is prathyagathma (individual) of all of us.

 

17) By purusha yajna  purnayushya(full longevity)!

Chandogya upanishath  3-16 -1

 Purusha is yajna.to him there are first 24 years . this only is morning ssavana to him.

 

This is called puruisha vidya. Purusha should be felt as yahna(sacrifice) only. Purusha means jivathma.s Him only  we have to do upasana as yajna. Resemblance between  purusha  and yajna this manthra informs.

Usually yajna is divided into three parts.  Prathh savanna, Madhyandina savanna  and sayam savanna(morning,afternoon,evening savannas. In the same way  human longevity s koumara, youth, and old age.like this  three parts.

 

First 24 years  longevity Is prathah savanna( Gayathri)  morning savanna, last 48 years as  as (jagathi ) evening savanna , to one who does upasana like this healthy joyful  for a period of one hundred sixteen years  long longevity is got.

 

18) What selfish are gods!

Brihadaranyaka upanishath 1-4-10

 How  one purusha  rearing many animals  by them he enjoys ,like that gods also will be protecting humans like animals. These humans  to many gods  staying in animal position  thri=ough gods worship  he produces  enjoy,memts  Therefore humans  knowing their athma  to get blessed  is not liked by gods even a little. to them.

How much selfish are gods!be careful!

 

19) Boat named omkara

 Sfvethashvatharopanishath 2-8

 Wise(viveki) sadhaka(practitioner,achiever,seeker)  added with three body  making to stand straight,with viveka(wisdom)  senses entering in mind ,with help of boat  called brahma  will cross fearful  family ocean.

 

 How to cross this family ocean? What is to be done for this?.this manthra informs. Body should be kept erect. Head,neck.chest should be kept equal(straight). Fickle senses  should be drawn inside  from outer matters. Later through omkara god should be meditated.If done like this getting athmajnana family ocean can be crossed  easily!

 

20) Brahmathma jnana  path is subtle(sukshma)! 

 Brihadaranyaka upanishath  4-4-8

 This knowledge path is very subtle, it has creeped (spread) and come from  beginingless time. Ancient, has touched me,is got by me, btrahmajnanies by this knowledge path only  go and get liberation joy.

 

 To liberation path  informed in vedantha  is called  knoedge path(jnana path).  Vedantha path is king’s path(raja marga). This itself is jnana path. This is liberation path. Parrot path. This is shreyo path of vedanthas. This atom like subtle(sukshma) path. To  to mand madshyamadhikaries(dull-middle eligibles) easily not understood. To be known by experience!

 

21)  This is  greatness of prajne(consciousness)!

 Koushithaki brahmana upanishath  3-6

 Jivathma  by consciousness  rising speech  by speech(vak)  occupies all names.

 

Jivathma(individual  self) means  spiritual athma. He by consciousness  rises vak that means speech  senseorgan. Athma gives spirit  to speech sense organ. By his blessings only speech excetra  senses are doing their their works. Athma fills chaithanya(spirit) to  senses. This consciousness (prajne) is parabrahma. This is to be known.

 

22)Athma is suprme peace(parama shantha ) form.

Shvethashvathara upanishath  6-19 Nishkala, nishkriya(actionledss), peaceful  defectless,  attachmentless,(sangarahitha), bridge to Amrithathva  like fire which burnt wood(stick)  such athma thathva should be known.

 

Real form of athma  this manthra teaches. Athma is not one person,not one god, not achethana (non spirit) thing salso. Athma has no parts(organs) parts(fractions) . In athma there is no action(kriye) to  Athma of  it’s own.Athma has no changes(vikaras).no changes. In athma no touch of sins and punyas.

 

 Athma hs no charecters and defects. Knowledge of athma is  means of  getting amrithathva.   I am such athma only. When this is kown only amrithathva is got. He peaceful like fire which has burnt wiid. In athma there are no changes, and actions. Athma has no parts(avayavas). To one who knows like amritha fruit is got. To get amrithathva  athmajnana is bridge.

 

23)  this is fruit of upasana!

Brihadaranyaka upanishath  4-1-2 one who does upasana (worship) like this  such becoming that god  after death he will join  that god only.

 

;devi bhuthva devanapyethi’ This manthra   in panishath comes  six times. 4-1-2,3,4,5,6,7 th manthas  comes totally six times in brihadaranyaka upanishath. This announces importance (greatness) of  upasane. Upasane of which god one does ,having realization of such god  in this birth , after death  gets sayujya  of that god.

 To upasne two fruits. God realization  seen fruit and  sayujya (unmion) with god-unseen fruit. To upasaka while living obly  all treasures are  produced. God ‘s realization will also happens. Blessing power(Anugraha power) and astasiddhies

(eight accomplishments) are got. After death sayujya with god.  But this is not liberation. Cautious! To upasaka also there is possibility of sliping falling from there.

 

24) This is plan to bondage removal

Kaivalyopanishath  1-17

 Which is enlighting awakenness(jagratha) dream,deep sleep(sushupthi)  stages ,that brahma only is myself .If this is known  such will  get fully liberated from all bondages.

 

 In vedanthas  word’brahma’ is used again again .To word brahma  veda, penance(thapassu), creater, brahmana meaningds are also there. But brahma of vedantha is not four also. While telling ‘liberation by brahmajnana’ brahma has different meaning.

 Which brahma of vedantha.This manthra advices. Is enlighting three stages(avastha thrayas). Peculiar from three stages  which has given oplace

 Three stages  changeless(nirvikari),familyless(asamsari) principle (thathva) only is brahma of vedantha.s This parabrama is not  different   anathema thing from oneself. This brahma is  not limited god like Indra and moon. This total(paripurna,absolute) ,nirupadhila(upadhiless,adjunctless)  principle. To one who knows mtself is brahma  will family bondage remain? Is there any fear? Is there sorrow.

 

25) What a value from these  three!

Brihadaranyaka upanishath  4-1-4

 One who has mother,who has father,one who has acharyas  what he  will tell  told like that.

 

In this above manthra  word  ‘here’ has come  five times. It tells fitness of one  who has samskara(predisposition)  from mother father,guru  this mathra tells. Mother father  acharyas  are cause of suitability of  (elkigibility) of disciple.

This is grandeur of Bharatha culture.

 

26)What is meaning of athma jnana?

Kenopanishath 2-4

 To all mental(mind related) prathyayas  witness is this athma. When this is known ,it will be like knowing brahma  properly. On knowing  like this only by that he will get amrithathva.

 

 In mind there will be birth and death of thousands of lakhs of  prathyas. It is not possible to control them  fully by anybody. But enlighting  these prathyayas  kutastha(firm  like under stone of Iron smith), athma can be recognized. Produced in mind  joys sorrows, fear wnder, sorrow,fascination  love hatred, kama and anger  enlighting all these , changless(nirvilkara ) one chaithnya(spirit)  is there.Is it not? To that in vedantha name is athma ,nbrahma.

 

As mind to mind also, enlighting   flow  (change in)of mind, changeless,not undergoing any vikaras of mind  nithya shuddha(eternal pure), (eternal consciousness), eternally liberated, form atma is there. To know I am that athma only itself ia athmajnana(brahmajnana). By that ge will get liberation  now only.

 

27)  Greatness of Omkara

Katakopanishath  1-2-16

This omkara is parabrahma and parabrahma also.

 

In upanishaths  upasana of omkara  and jnana(knowledge)  are adviced.  Onkara should be done  upasana as parabrahma , and to know as parabrahma it is adviced. Akara ukara  ma kara  form omkara  should be done upasana thinking as  parabrahma. They are creation,maintainance,destruction respectively.

 

In the same way  a kara-awakenness, u kara drean stage, ma kara is deep sleep. Onkara called  pranava  form  is parabrahma . omkaras has crossed  three called  viashvanara,thaijasa,prajna . Omkara is parabrahma. Beyond place and time  athma itself is omkara. To know like this is Samyak darshana.(ekathva darshana, abedha darshana). One who know omkara as parabrahma  gets liberated.

 

28)

 

 

 

 Nachiketha became jivanmuktha!

Katakopanishath  2-3-18 Adviced by mrithyu god this brahma vidya  yoga method, nachiketha who understood properly  by getting athmajnana by that becoming sinless  got liberated.became amrithathma also.

 

 Only one son of vajashrava  as per order of father went to  mrithyu world. While going there Nachiketha who was added with sorrows and fascinations,listening mrithyu’s advice with interest  became sorrowless. Brahma vidya acharya ,brahmanista(brahma sincere)   mrithyu deva  as he was sadguru,suitable, better eligible Nachiketh  as he was Ideal jijnasu(desire to know) disciple as result of questions and answers  brahmajnana rised. Nachiketha became Jivanmuktha( liberation while living).

 

29)  Such people won’t return

Chandogya upanishath  4-15-5

 Unhuman(amanava) purusha   carries this  upasaka  near brahma. This itself is devayana path. This itself is brahma path. Through this devayana path  those who go  will never come to this human yoni  again will not return.

 

 As naistika brahmacharies

 Or assanyasies  to brahmopasakas deva marga(divine path) is ytold. Here brahmameans worshipable aparabrahma.  To those who do upasana of Hiranyagarbha in brahma loka , after leaving body(dearh) , produced destination is told. Amanava(unhuman) purusha  carries these upasakas  near parabrahma.

 

 To these upasakas though there is body funeral(samskara) whether takes place or not , there will be no any problem. Their path is king’s path9royal path). Thei path is uttharayana path.  They gradually going to brahma loka(world),  there present with brahma ,get liberated with him only. Therefore  they won’t return.

 This is called videhaha liberation (liberation after death).

 

30) Such are sacrifice animals!!

Brihadaranyaka upanishath  1-4-10

 One who  different from him limited god’that god is different,myself is different’ knowing like this  does upasana,he does not know brahma. He to gods one animal only.

 

If one becomes brahmajnani  he becomes svarat. He will cross this family ocean. But without becoming athmajnani if indulged in mere gods upasana only s such person is dullard. He fell in family ocean. He is equal to sacrifice animal!

 

JULY :

1)Here one who is appearing is himself only

Aithareya upanishath  1-3-12

That god cutting bathale (midline of head)  through this door  entered body.

 

 God creating this karya karana sanghatha(association)  later he this  sanghatha(association) ,later “how shall I enter this association(sanghatha) ?” thought like this. God is like independent king. King builds palace and through  king’s door enters palace.is it not?

 

Like that god also enters  this  body through baithe (midline of head). If ythere is no god(supreme self,universal self) what is value to this inert(jada) body. If he not there this association(sanghatha) –like godless temple, mutt without guru, lkike state without king  will get spoiled. How shall I enter?” like this he thought. To enter this body sole and netthi(head top) like this there are two  paths.  As this athma is pradhana(chief,dominant)  piercing netthi(head top) enters.  This athma only in this body becoming  upadhi related  as jiva is appearing as samsari (family holder). When there no relation of upadhi  he is paramathma only!

 

2) Description of Brahma river!

Shvethathara upanishath  1-5 River form paramathma , as five rivers ,as cause of five, becoming severe and curved, having panchapranas only  as waves, having  cause of five knowledges  mind only  as source, ,having five sulies(whirls)  having flood of  five sorrows  and having difference ,having five parvas, paramatha should be meditated.

 

 Paramathma is appearing river form here. To this river five sense organs(jnanendriyas) are streams(holes). Five sense objects are yoni (cause). This river is severe and bent. Five pranas(prana,apana,vyana,udana,samana) are waves. Source  of five jnanas  is mind . sound,touch,rupa(form) rasa,gandha(smell)  are like whirls. Uterus residing ,birth ,old age, death  are it’s floods. Having fifty differences  is added with five parvas.  Brahma only is appearing in such  river form.

 

3);This ‘ means not brahma

Kenopanishath 1-5

 That only you know as brahma. What is done upasana as ‘this’ is not brahma

 

In upanishaths  brahma is informed v as upasya and jneya( to be known). Which is object for upasana is upasya. What is upasya will be sopadhika(with upadhies). ‘upasya’ brahnmma is saguna. It is added with thrputi called  upasaka,upasane, upasya . By upasana  upasya devatha sayujya only . but liberation is not got.

(upasaka-worshiper,   upasane-worship,upasya-worshipable).

 

 But  jneya brahma is  avishaya(not sense object). Jneya( to be known) brahma is   nirupadhika, niravayava,  nirvishesha,  and absolute(paripurna). This only is brahma’s true form. In brahma there is no thriputi.  To tell truth  is not jneya also. If it is object for knowledge  it will be jneya. Whether karmas, upasanas, not object of jnana  brahma  can be called jneya? To tell ‘not upasya)  brahma is told as jneya (to be known)  in  upanishaths. If known like this  Samyak darshana.(ekathva darshana,Abheda darshana). By this only liberation.

 

4)     Three branches of  dharma

Chandogya upanishath 2-23-1

Three divisions to dharma.  House holders  having Yajna(sacrifice), adhyana(studies), donation are first. Second is vanaprastha  who is doing penance. Staying in gurukula as naistika brahmachari  (celibant)  indulged in guru’s service  brahmachari(celibant)  is third. These three will get punya worlds. But jnani who is brahmasamstha  will get liberation only.

 

House holder dharma, vanaprastha(forest living) dharma, But brahmachari dharma  like  dharmas are of three kinds. Yajana,yaajana, adhyayana,adhyapana, donation prathigriha (acceeption),-these six are dharmas of house holder. Body punisgment, fasting, silence excetras vanaprastha’s dharma. Sadguru service, bhiksha(alms) are brahmacharya(celibacy )  dharma. These three will get punya world. But brahmista who is brahmasamstha  only will get liberation.

 

5)Three works of anna(rice,food)

 Chandogya upanishath  6-5-1

 Eaten food will  be divivided  into three parts. In that gross dhathu becomes purisha. Mafhyama(middle) dhathu becomes flesh(muscle), subtle(sukshma) dhathu  becomes mind.

 

 

‘intellect according to food’ saying is there. This manthra  informs it. After eating any food  by jataragni(stomach fire) It will chane into three divisions.It is called sthula(gross),subtle(sukshma), and madhyama(middle).

 

 

Gross part of this anna(rice,food) becomes  stool(mala). It will be excreted out in stool form. Middle dhathu  becomes rasa,blood,flesh(muscle), fat, bone,cartilage and semen(virya). Remaining subtle(sukshma) part  through nerves and naadies (energy flow channels)  joininmg heart becomes mind. By pure sathvika , favourable ,limited ffood  Mind also becomes pure. Therefore sadhakas should  use  sathvika food as much as possible.

 

 

6)Effect(kaarya) is not different) from cause(kaarana)

Chandogya upanishath  6-1-4

Somya, how if soil ball is known   it will be like knowing all works of  soil. In the same way If brahma is known  this whole world will be known. Effect(kaarya)  mere play of talk. Vikara is mere name. soil only is truth.

 

 

 

 

 

 

This manthra of chandogya upanishath is  very important. Openion of this mantha  in vedantha called”soil pot example”. Soil is upadana (material ) cause. Pots are it’s work.

 

 If soil which is cause is known all soil works(effects) pots excetras are also known. To soil only name pot is given..Apart from soily  pot does not exist differently. When there is change in form it is called effect. Effect(kaarya) is only name truly there will be no such thing like that.

 

 

7) This is brahma’s  feature!

Thaitthiriya upanishath  3-1-3

 

 These jivies(bhuthas,animals)  take birth from which,after birth by which they live, at end in which all bhuthas  join  that itself is brahma.

 

 

Propounded in upanishaths  to thathva(principle)  name is brahma. Brhma means extraordinary ,limitless (no higher than that), great thathva . Feature of this parabrahma is told in thaitthiriya upanishath.

 

 

Whole world is born from which, is living in which, will get destroyed in which  that itself is brahma. Brhma is  nimittha (causal, causative)  cause and upadana (material) cause. Brahma will never become effect(kaarya) . As shruthies are announcing  brahma is cause, as told in kapila sankhya darshana, pradhana, or as told in vaisheshika dsarshanas  not atoms(paramsanus) are not cause of world.

 

 

8) This is greatness of mind

Brihadaranyaka upanishath  3-1-9

 Mind if infinet, vishve devathes  are also infinet. If upasana is done like this, such upasaka  will win infinet worlds.

 

 

 In infinet creations of god mind is also one. This is an amazing thing. Mind power is  is one amazing miracle. This mind is infinet. This mind is sarvajna(omniscient),sarvavyapi(omnipresent), sarvashaktha(omnipotent). By this mind anything can be achieved. By mind only joys sorrows,heaven hell, love hatred, loss profit, goods and bads, ignorences and knowledges.,bondages and liberations. By mind only karma upasanas take place.’ Where there is will there is way’- this proverb is also there.

 

 

Vishve gods are infinet. Mind is infinet. If infinet gods are worshiped by  infinet mind  infinet worlds are got. This is a divine treasure given by god to human. By getting thathvajnana  to  get full uses  is blessed.

 

 

9)  Solution for avoiding rebirth this is!

Svethashvathathara upanishath 1-7

  By knowing Inner theme(saara,summary) brahma  brahmajnanies merging in brahma only, will become brahma only. Theyu will be liberated from rebirths.

 

 Inside this gross world  what is theme to it is brahma.  Anthara means inside. To this universe which is appearing  nama(name) rupa(form)  kriya(action)  grossly  brahma onmly is theme. Than body, senses, mind,prana  parabrahma is inside. Inside means not like rice in pot, but  like soil in pot, and water in snow.

 

 

Occupying annamaya,pranamaya, manomaya, vijnanamaya,anandamaya  all five koshas(sacs) present inside five koshas is parabrahma. One who knows I am that only is  brahmajnanies. They are brahma only. Yo them againis there any family bondage? While living only they will be in brahma form. Thgey have crossed cycle of  births and deaths. These brahmanistas are brahma only!

 

 

10)Mumurshu’s story

Btrihsadaranyaka upanishath  4-4-2

 Sense joining in lingathma  becomes one(unites). Then one who is by sifde regarding mumurshu”he is not seeing’they tell”not smelling not knowing” they tell.

 

 

Mumurshu is one who is about to die. Ex[eriencinmg all prarabdha karmas ,this world’s, this   birth’s, this body’s  finishing all transactions(vyavaharas) to next birth, to next body getting  who is preparing  is mumurshu. When he leaves prana  all senses join their their sources places. Corresponding senses  join their their  gods.

 

 

What is evidence to this? This manthra is answering. Mumurshu’s  senses and minds then will be peaceful in their transactions. Therefore about such person , his relatives “he is not seeing anything, he is not knowing anything “ like this tell. This is story of mumurshu!

 

 

11) Penance(thapassu) itself is  brahmasthra to sadhakas

Shvethashvathara upanishath  1-16

 

 As there is ghee in milk  In this universe  athma is omnipresent( sarva vyapaka). To know this penance is needed. This athma only is brahma. This only is supreme theme of life.

 

 

 

Wgere is athma? He is everywhere. But still why he is not seen.  Because  there is no fitness(suitability) of seeing him. How to acxhieve that eligibility? By penance. In thapas(penance) all sadhanas(means) are included. For concentration of mind,for purity ofmind, for fitness of athma jnana  all done sadhanas(means,practices) are called penance.

 

 

 If there is no penance nothing is got. An example for it. Whether in milk there is ghee or not It is present. In which part? In all places. Still it is not seen As there is no sadhana. By putting heppu  to milk making curd,  later to churn it is penance. In the same way  here by concentration of  senses and mind  by this penance athma darshana will happen. By penance athma darshana,brahma darshana, brahmathma darshana. To mumukshus for sin removal penance itself is brahmasthra.

 

 

12) Mind is athma’s key doll!

Kenopanishath  1-6

 Which can’t be known by mind, by which mind is known  that itself is parabrahma.

 

 

13)  by ‘guest  refusal’ punya loss! Katakopanishath  1-1-8

 

 In which house holder’s house  if guest resides without taking meals, such host’s (Athitheya) all punya  this brahmana guest  will destroy!

 

If anybody comes unexpectedly to house without invitation  to him is name ‘guest’(Athithi). Such guest should be treated with feel  as ‘ Mahavishnu’. Guest  service is important  part of householdership. Y guest service all gods will be happy. This is bharathiya tradition.

All mony earned  with difficulty will get destroyed  by guest refusal! It is difficult to earn punya. It is easy to lose all punya. Thyereforre guest refusal should never be done.

 

 

14) Fruit of ista and ourthas is this much only!

 Mundakopanishath  1-2-10

 

 Dullards who know iste purthas  as supremely high  athmajnana named  another shreyas  they don’t know! Such  after experiencing  fruits of punya karmas  in heaven  will return to earth.

 

 

 To agnihothras excetra  shroutha karmas   called ‘ista’  for smartha karmas like wells and ponds construction  name is purtha. If merely tis much is done, they will go to heaven  after experiencing  fruits of karmas , will slip and fall. Afterwards as dogs,foxes pig, snake,scorpions, they will be born. Cautious! Some hoe rebirth will be there!

 

 

15)   Omkara is both.

Prashnopanishath  5-2

 

 Hey ,shaibya sathyakama, this onmkara is parabrahma also and apara brahma also.

 

In upanishaths omkara is told in various ways. At present in prashnopanishath  pippilada has advced omkara as parabrahma and aparabrahma. Parabrajma means  complete (paripurna,absolute) akshara.  This only has been called truth and purusha. Bold better elibibles  knowinmg omkara as destructionless  akshara   will get liberated.

 

 

 But it is not understood by nthose who are better adhikaries(eligibles). For midd;e sdhikaries(eligibles)  this parabrahma is told as symbol to  parabrahma. As salagrama to Vishnu omkara is symbol of parabrahma. Omkara is dependence to parabrahma. Among dependences  omkara is very near to parabrahma. By omkara upasana   brahmaloka and and  by omkara knowledge liberation is got.

 

 

216) He is not seen by eye!

Mundakopanishath   3-1-8

 

 By eyes,by senses, by pother senses ,by penance, or by karma  it is not possible to know athma.

 

 

It is not possible to know brahma by skin eyes. Athma  who nis eye of  eye

 Is it possible to see atma? Can athma be known by senses(Indriyas). Not possible by that also. Because athma has no guna dharmas(charecters and religions).

 

All  right if any other sesnse ca see athma? Not possible. Always avishaya

(not sense object)  athma is not known by any sense.  Not known by fasting, penance performance, japa(chanting) ,by silence it is not possible. Can it be known by agnihothra excetra shroutha karmas? Not possible by that also Self established  all our prathyagathma  through vedantha onlyu  by brahma vidya only is to be known. No other path.

 

 

17) All is gayathri only! Chandogya upanishath ,what ever is present all are Gayathri only. Speech only is Gayathri.Because all are speech only.   As it tells all, protects  speech is called Gayathri.

 

 

Gayathri is one chandassu(metre). It is Gayathri chandassu   formed by  six letters and four padas.  This all world is Gayathri chandassu only. This cwhole world is  name only. Nama,Abhidana, ,vak, word vall these are equivalent words.

 

To only one thing , different names.  Namesv are many. Thging is only one. By speech only transactions takes place. By speech only honours and insults. By speech only relativres. That speech itself is Gayathri.

 

 

18) Destruction of  Avidya knot!

Mundaka upanishath. 2-11-10

 

Karmas and penance –excetra all  universe is paramritha  purusha only. This itself is parabrahma. This only is parabrahma. This ishided in me only who knows this,penance  HJey soumya ,  grets destroyed avidya  knot(granthi) only.

 

 

 This whole world is born by purusha, living in purusha only  ,is getting destroyed in purusha only  nothing is there other than purusha.  This whole universe is purusha only. Therefore he  alone is known  it is as though knowing all. Like this shruthi is announcing.

 

 

 This purusha means  prana,mind,aenses(Indriyas),Hiranyagarbha, virat purusha, Vedas,yajnas, samvathsara, dakshines(remunirations),worlds, gods, sadhyas, humans, animals, stars ,planets – all these sre included. Cause of such universe is purusha. When known I am this purusha only  ignorance will get destroyed. Avidya will be like aknot.Is it not? This is deatroyed by jnana(knowledge of ultimate reality).

 

19) All speech world is omkara only. Chandigya upanishath  2-23-3

 In Arali (ashoka) leaves, in  banyan leaves ,   inside there are small fibres. Those fibres will occupy  whole leaves completely.  All leaf is filled with  fibres only.Is it not? In the same way in all speeches  omkara is filled.

 

Omkara meanas a,u mas. Group of three three letters is omkara. I  occupies all letter of varna  garland.

 To all speech world  omkara is support(Adhara). It has occupied and stood  all Abhidana (names) world. All letters in varna male( letters garland)  are omkara only.  All veda,upanishath, scriptures, epice summary is omkara.

 

 

20) By athma jnana sorrow removal!

 

Kaivalyopanishath  2-24

  Sorrow family ocean  drying up  brahmajnana he will get by this.

 

 

What is yhe  fruit of Athmajnana? Like this many people  ask.According to their openion  money,grains, son,grandson,fame,powers excetras  are got by  Athmajna.This is the question n? .NO  is the answer.                     

 

 

Family means flood of  birth sorrow old age death  excetras. Family is compared with ocean. If athmajnana rises sorrow form  family only will not be there. To athmajnani no rebirth. Jnini is indulged in sahaja(natural) joy(bliss).

 

 

21) Then there was athma only

Aithareya upanishath  1-1-1

 Before this there was athma was only present. Any other shaking was not present. That athma”now let us create worlds”like this thought.

 

To us now  this world is seen differently by  nama (name)  rupa(form),kriyas (actions). It’s name is vyakritha world (m anifest world, expressed world). Done in various kinds.  Nama(name),rupa(form), kriya(action)  place(desha) kaala(time), cause(kaarana) ,kaarya(effect) it is done This vishwa(universe is effect(kaarya).This universe was not before creation.  Then only athma was there.

 

If so  how this dvaitha(sual) world  is appearing? By athma only this world has come. Chunj,mathra form this athma s”let me creatre worlds”like this  thinking has created this world by himself.  In past, present ,future  this world is not different from athma.

 

 

22) Brahma is not grasped  by intellect!

Katakopanishath  1-1-21

 Even to gods  in matter of  brahmathathva form  doubt is [present. Because this subtle parama thathva(supreme truth)  easily not possible to know   by evidences.

 

 

To athma told in upanishaths  name is “ -Oupanishada purusha. To him onle name is parabrahma.  To this athma no nama(name) rupa(form),kriya(actions), This can’t be known by  by tharka(;logic) or by scholarship.

 

 Not only that? Even to Indra,moon excetra gods brahmajnana is not known. Gods are omniscients, omnipotents, have siddhies,  amazing might be! To such gods also  there may may not be knowledge of parabrahma thathva form. Even big gods also  doing enquiry,criticizing,  without coming to decision, have become peaceful. When it so can common people know this by their intellect? Not possible.s Knowing tradition(sampradaya) shrothriya  brahmanista( brahma sincere) sadgurus only  form of parabrahma  we have to know.Apart from that no other path.

 

 

23) These sare pramudas (fools,dullards)!

 Mundakopanishath 1-2-10

 

 Thinking ista purtha  works only as very high , higher than this Athmathathva who does not know  are fools(mudas).

 

Tsta means shroutha  kamas. Purtha means  smsrtha karmas

In veda shasthras karma upasanas are adviced. These classical karmas can be divided into two.

 

Performance(Anustana)  agnihothra, penance, truthful worlds,  veda studies,  Adyapana, guest treatmrnt, vaishwadeva- to these  Ista is name.

 

Well,pond.te,ple construction, anna donation, flower garden- these are purthas.

 These tsta purthas are not  main goals. They won’t give liberation. Those who know like this are fools only!

 

24) by vijnana all is possible!

Thaitthiriya upanishath 2-5-1

 

 Vijnana only does yajnas. Vijnana only is doing karmas.All gods worship   (worship)vijnana only as  high brahma.

 

 

Vijnana ,means intellect. This vijnanamaya athma  is fourth. Having this intellect  as upadhi athma only is vijnanamaya. Without him no transactions of jiva. Intellect only is man’s treasure.If intellect he is as though died.

 

To intelligent person only now value. This vijnanma only Indra excetra gods do upasana. All senses are dependent  on  intellect only. This intellect should also be  done upasana as brahma.

 

25) SECRET OF MADHU VIDYA.

Chandogya upanishjath 3-1-1

 

 That Adithya only is deva madhu. To it dyuloka is obstructing bamboo,Anthariksha is  honey nest, rays only are  kids.

 

In chandogya upanishath ‘msaduvidye ‘ is adviced. Madhu means honey. Here sun only  imagined as  gods hiney.

 

 To this sun called madhu dyuloka(heaven) only is  bamboo across. Dyuloka means heaven.  As sun produces joy to gods he is called ‘devamadhu’. Anthariksha is apupa(?). Sun appears as though attached to sky. Anthariksha is appearing like roti. Sun rays are waters. Sun attracts water by his sunrays. Like this who knows madhu vidye will bwalways happy.

 

 

26)  Jnani means sincere witness

Kaivalyopanishath   1-18 In three places  enjoyable, enjoyer(bhokthri)  enjoyment (bhoga)s what ever is seen, peculiar to all those  Iam chinmathra(consciousness only) and witness and eternal.

 

 

Three places means awakenness(jagratha),dream, deepsleep(sushupthi). These only are called awakenness,dream,sleep. These are only called ‘Avasthathraya’ Apart fromthese fourth stage  we have not seen inm the world. Things seen in three stages are also three only. Enjoyable, enjoyer, enjoyment. These  are also called pramathri(knower),pramana(evidence), prameya (to be known). These re called ‘thriputies’.

 

 Athma means self(myself,thaanu). He pecilear than these three. He has no relation of thriputies. He has no attachment of avasthathrayas(three stages). Athma is chaithanya (spirit) form. He is beyond place time  Who knows that prathyagathma is myself. One who knows like this is  thathvajnani. Like athma athma jnani  also is  nithya shuddha,Buddha ,muktha.(eternal,pure, intellect form, liberated)

 

 

27) He only is bold!

Katakopanishath  2-1-1

 Leaving eye excetra  senses bold mumukshu( liberation) desirer)

Desiring for Amrithathva  sees athma. From senses which knows gross thing it is not possible to know  subtle(sukshma) athma. Then how to know athma. It means leaving senses(Infriyas) ‘avritha chakshuhu’ means turning eyes inside. Senses flow outside only.By these senses it is not possible to know athma.

 

 

Right, so what is destination to us?. It means ‘anthakarana’(mind) only. Mind only is destination(fate) for practitioners(sadhakas). It should be purified. Without interested in  outer matters with pure mind, advice of acharyas  should be listened. Mumukshus without vfalling in sense enjoyments  should practice shamadi shatkas(shama,dama, uparathi,thithiksha(tolerance) shraddha(sincerity and interest) and consolation(samadhana). By  doing viveka and dispassion(vairagya) listening guru’s  advice with concentration  he will come to know  that’I am prathyagathma).

 

 

28) Para vidye and Aparavidye

Mundakopanishath  1-1-4

 

Para vidye and apara vidyes- these are two vidyas  Knowledges) to be known.-brahmavidas tell.

 

Brahma vidya acharya Angirasa to his disciple shounaka  adviced message is this. In this wotrld there are many vidyas(educations, knowledges)  for example  veda vidya, vedantha vidya, tharka(logic), grammer(vyakarana), mimamsa, asrrology, arrows, weapons, palmistry, star vidya excetras.

 These  are technical educations of now a days. There is also called brahmavidya,  Adhyathma vidye. All these educations are divided  all educations into  two .

They are paravidye and apara vidye. Apara means not high(shresta). Low education means one which does not remove Avidya. Para vidye means  high vigh vidye. Para vidye is one which helps   in  liberation. Brahmavidya only is paravidye.

 

 

29) Brahmajnani means parabrahma only.

Kaivalyopanishath  1-22

 

 Y am the one who is to be knowb by all Vedas.  I am only promoter of vedantha tradition., I am knower of vedas also. I have no punya ans sins. I have no births and deaths. I have no body,senses(Indriyas) and intellect. Like this knowledge of Brahmajnani.

 

 

 To brahmajnanbies and ajnanies  from others view no  difference is seen. From outer view   both are same. Meals,tifin,talks-all  equal to both. If so what is speciality of brahmajnani.Zthis manthra tells.

 

 I am parabrahma form. I am not body and senses. No relation of sins and punyas.  I have no births and deaths. Nirguna(atributeless), nirupadhika(upadhiless, Adjunctless), niravayava(partless), oaramathma (supreme self) only I am. who knows like this surely  by experience is brahmajnani,brahmanista ( brahma sincere).

 

 

30) Here only divine bliss (ananda) is attained!

 Thaitthiriyopanishath. 2-8-3

 

 To achiever(practitioner,seeker,sadhaka)   who is shrothriya akamahatha, prajapathi’s hundred times bliss(Ananda, joy) is got. This is one ananda(bliss) 0f parabrahma. This is got by shrothriya  akamahatha.

 

 

This part is called’Ananda(bliss) mimamsa’. Starting from  joy of humans, forward joys will increase by hundred times. God’s ananda,  Indra’s  ananda, Brihaspathi’s ananda,prajapathi’s ananda up to thisincreases  y hundred times. To experiences these joys in this world only, in this birth only, he should have  following  three suitabilities(fitnesses).

 

1)     Shrothriya, he should be doing karma anustanas as told in scriptures. Must be good behaved.

 

2)     Akamahatha- he should be away from low sense enjoyments.

 

3)     Avrijina means should be sinless.

 

 

31) Grahas ans athigrahas are eight!

Brihadaranyaka upanishath  3-2-1

 In durbar of king janaka among scholars who were present  jaravathkava Arthavhaga was also one. He regarding yajnavalkya maharshi “how many grahas? How many athigrahas?” asked. As answer to it  yajnavalkya told”eight grahas, eight athigrahas”.

 

Here grahas means senses(Indriyas).  Athigrahas means sense objects(vishayas). Grihnanthi ,grahayanthi ithi  graham. As these pull jiva towards them  to  senses name grahas is given. Senses ate attracting towards them.is it not? Bu as these vishayas(sense objects)  are attracting towards them  sense objects are called  Athigrahas. Strong senses  very strong objects are attracting. Ignorents  as servents to senses and sense objects  drown in enjoyments experience meangless heritages(parampares).  But vivekies(wise)  keeping grahas and athigrahas under control , without becoming servents to thosebecome bolds.

 

 

AUGUST:

 

1)This is joy of heaven world!

Katakopanishath  1-1-12

 

 Hhere  man who has done punya karnma(good deeds)  after death reaching  heavenly world, there crossing hunger and thirsts  as sorrowless  will  experience joy.

 

 To heaven worlds  and hell worlds  name is lokanthara. In this human world no body can see heaven and hell worlds by  these eyes.

 By inference(Anumana) and pramana(evidence) also these (lokanthara  matters) can’t be known. To know about lokantharas  scriptures are only evidence.

 

 

This upanishath verse  is giving descriptionof heavenly woeld to us. Hevan world is also called  devaloka(divine world). To those who reside there are called gods. To gods there will no hunger and thirsts.there will be know diseases. No old age and tiredness. No vehile accidents. Or emergency bad deaths. There will be no poverty , sorrows fears. To all senses  all joys are filled with. This is joy of heavenly world!

 

 

2) Athma’s ‘secret’ name

Brihadaranyala upanishath.

 

 To athma ‘truth of truth ‘ is secret name. pranas only are true. To those pranas he only is truth.

 

To athma in upanishaths many names are told. To athma Esha, witness, Akshara,purusha, Antharyami, brahma, vijnana ananda(bliss) excetra  names are told in upanishaths. To each name there is one secret meaning.

 

In current manthra to athma name’truth of truth’ is indicated. Athma is ‘truth of truth‘. Here pranas means Indriyas (senses)  and mind. To senses  chaithanya(spirit) is athma. This athma only is real truth. By athma only all senses are working. Therefore athma is called ‘truth of truth’(sathyasya sathya)

 

 

3)This is blessings of Sadguru!

 

Mundakopanishath  1-2-13

 

 Brahmanista sadguru, peaceful minded   to disciple who has shama dama sadhanas  this high parabrahma vidya, advices with love. From  brahmavidya  akshara named  truth purusha  that disciple understanding will becomes blessed(krithartha).

 

 

Sadguru to desciples advices  akshatra thathva. Akshara means destructionless  principle. This only is called purusha. To know this is brahmajnana. This ie ttrue property got  by  disciple from sadguru.

 

 

4)From athma onky panchabhutha productions.

 Thaitthiriyopanishath. 2-1-2

 

 Sathya jnanaanantha form , fron this athma,  sky was born. From sky air(vayu), from air fire, from fire water, from water earth, from land oushadhies,medicines )  fro medicines rice(food). From anna purusha from eart medicines, from oushadies anns, from Anna purusha is born.

 

 

This whole universe takes birth in brahma, exists in brahma  merges with brahma. Foir world brahma is cause. Brahma is sathya(truth) jnana(knowledge) anantha(infinet). This brahma is not different from us.  Brahma is our athma. Our athma only is brahma.

 

 

4)     Greatness of Gayathri!

Chandogya upanishath. 3-12-5

 This Gayathri has four padas. It is of six kinds.

 

‘Gayathri’ is name of chsndassu(metre). Regularly  one,two,three ,four ,five,six  letters  having each pada to chandas(metre)  regularly (respectively)  uktha,Athyuktha, Madhya, prathista, suprathistitha, gayathri name. having six letters in each pada, having four padas to chandassu name is gayathri. This is called ‘chathustada Gayathri’.

 

This Gayathri is ‘shadvidha’ also. Vakku(speech), bhuthas,earth, body,heart  and prana form also  this Gayathri is appearing. In this Gayathri chandassu  in each pada six letters, four padas will be there. So this gayathri chandassu  having twenty four letters is famous in Vedas. To this Gayathri “chandasam matha”,mother to chandassus  name is also there. Like this knowing greatness of  Gayathri chandassu  upasana should be done.

 

6)’”NETHI NETHI” is only destination

 NBrihadaranyaka upanishath 2-3-6

Now brhma’s adesha (order, command, instruction) is “nethi nethi” There is no other adesha than this. There is no higher method of advice.

 

To inform parabrahma  this vedantha darshana’s seed manthra.’ Nethi nethi’ is method of informing about parabrahma. Though parabrahma is complete ,as it is nirupadhilka(upadhiless)  it is not possible to inform by any  visheshanas , and by any dhrama. By any words . how rver informed  it will no be true form(svarupa) of brahma.

 

If so  which is other path? What is our destination :NethiNethi” is the only destination(gathi). Not this, not this  like this only brahma should be informed.  Brhama is not white,not black, not fat (thick),not small, not long,not piece, not cause, not  effect(karya) also.. like this it should be known. If so is it shunya?Brahma is noyt shunya also.. like this  by adhyaropa apavada justice (justice of super imposition and recession)  only parabrahma is to be informed.

 

7)Abhinna nimitthopadana cause

 Chandogya upanishath  6-2-3

 That  thought ‘we shall  become   many,we shall become many’like this.’thath’(that) is sath form  brahma. ‘it thought’ by telling like this  what  is thought  was  chinmathra(conscious only)  form brahma and not inert(jada) pradhana. To non spiritual pradhana  there will be no ability of thinking.

 

Pot maker is  nimittha cause(causative cause,causal cause) for  pots. Soil is material cause(upadana kaarana). Both different different. But to world brahma is  nimittha cause and  brahma only is upadana(material) cause. To this only in vedantha  Abhinna m nimitthopadana maya sathkaryavada name. World born from  Abhinna nimittha upadana cause truly always brahma only.

 

8) brahma itself is supreme  jneya(to be known)!

 Shvethathara  upanishath 1-12

 

 Always one should know  brahma who is present inside..apart from this  there isnothing even little to be known.s If truly seen brahma is not in our inside. Brahma only is  due to upadhies(adjuncts)  is appearing as jiva. This brahma only should be known as god. By this knowledge 9ijana) only  supreme  peace, liberation is got.  If this much is known  there is nothing to be known more than this.What is to be known is only this much. This only is summary of all scriptures. A sadhaka  wrahma as his own form  will get liberated.

 

9) Even if we live how many years this much only!

Katakopanishath  1-1-28

By mere long time living ,who will  who will pass life with happiness?

Everybody wants to live long. But in this matter  katakopanishath  is giving one important message. It is like this.” If lived for hundred years also man will not become happy. One should libve happily, with ananda(nliss), viveka(wisdom), with dispassion . then only ananda(bliss) is got.  Noot merely by indulging in enjoyment like.

 

10) THESE ARE HUNDREDS KALES!

PRASHNOPANISHATH 6-4

THAT PURUSHA CREATED PRANA. FROM PRANA SHRADDHE(INTEREST AND SINCIRITY), sky vayu (air), thejas ,water, earth, senses, and mind  created. Creating rice(anna,food)  from anna virya(strength),penance(thapassu), manthras,karmas  worlds creating  In worlds created nama(name) also.

 

 Pareamathyma(god,supremeself,universal self)is  nishkalanka/Like this it is told in upanishaths. Nishkala means has no relation of sixteen kales. Which are those sixteen kalas?

(Hiranyagarbha is prana. He is karnathgma of all animals.2) shradde Needed for religious anustanas(performences) 3) sky 4) vayu(air) 5) nthejas 6) water 7) earth  8) sense organs (jnanendriyas)and motor organs(karmendriyas). 9) mind 10) anna(food,rice) 11) virya(semen,valience)

 12) penance (thapassu) 13) manthras 14) Agnihothra excetra karmas 15) heven excetra worlds 16) namas(names).

 

11) No ,there are no wells of death(mrithyu)

Brihadaranyakopanishath  4-3-7

 Athma only as dream has crossed  these worlds  and death’s forms.

 

From awakenness athma goes to dream. Leaving upadhies of awakenness in  awakenness only  athma will be dream by himself. Though is one athma only  he himself creating dream, he himself becomes dream. Any small thing though athma does not carry with him  he himself by his greatness(mahime)  becoming dream  there creates all things needed by him.Is iyt not? To athma there is no attachment awakenness,dream,deep sleep.

 

As soon as one comes to his deep sleep(sushupthi)  he leaves all dvaitha(dual) things  hw will be in his own true form. That sushupthi  is residence place of athma. Then  athma has crossed  avidya  kama karma. Kriyakaraka fruit form also  athma has crossed in sushupthi(deep sleep). Here to kriyakaraka fruits  mrithyu is name.(kriya karaka fruit mens  to do kriyas(karmas ,actions) and getting fruit). Body senses mind intellects are only  mrithyu(death). In deep sleep athma has crossed all these. Without relation of upadhies  athma himself by himself  in his true form  will be happy(bliss).

 

12)This is greatness of Athma!

Mundaka upanishath  2-1-2

 Athma is aprana(pranaless),amana (mindless) clen higher tha high Akshara.

 

As prana is born from athma. So no subordination of  prana to mind. Whether prana is present or not  to athma nothing happens by that. Athma ia aparnathat means has no relation of athma. Amana means has no relation to mind.by athma only mind is born. By athma only existence to mind. To athma who is witness of mind  There is no subordination of  mind.mind and ranas are anathemas(non selves) only.

 

He is clean It means he has norelation of sins and punya. He has no relation of Thrigunas  or time and place. Athma is more subtle(sukshma) than Avyakritha.

 In vedantha darshana  athma thathva is more subtle than pradhana. To know I am thius athma only is athma jnana(self knowledge)s. This only is speciality of vedantha darshana!!!

 

13) by knowledge destruction of names and forms!

Prashnopanishath. 6-5

When these kales  names and forms detach  is called purusha only. Purusha as akala  becomes amritha.

 

16 kales born from purusha only  merge in purusha only. To this prashnopanishath gives an example. All eivers ganga  Yamuna Godavari  excetra all rivers  flow and join sea at end. Like this prana excetra all kales born from purusha at end melt in purusha only.

 

In ignorance(avidya) stage all kales  have come out from athma only.. like this upanishaths have told. But when seen as paramartha(transcendentally, spiritually) all are athma only. As told in upanishaths  if athma is properly understood, then all kales merge in athma only. Then names and forms melt in athma only. By athmajnana only  all kales merge in god.

 

14) omkara means brahma only

Mandukya upanishath 1

 Past,present, future all these are omkara only.

All places and times are omkara only. This mandukya upanishath teaches  omkara as parabrahma only. Omkara is not mere  combination of a,u,makaras. Complete brahma is omkara. Between omkara and parabrahma here non difference(Abheda) is informed. Omkara is brahma,brahma itself is omkara. Past,present, future – named three times are present. Here and there excetra places are there. These times and places have come from brahma only.

 

Though times and places have occupied whole world, they can’t touch brahma. Three places, three times, all things are born from parabrahma only, exist in parabrahma, and merge (get destroyed) in parabrahma.. So they are parabrahma only. Different from abhidana and Abhideya  peculiar omkara is parabrahma. Omkara is parabrahma and brahma is omkara. This is beyond  place,  time, name form  parabrahma only.

 

15) by knowledge all  kamas fulfilled(?)

 Thaitthiriyopanishath  2-1-1

 One who knows brahma will become(get) brahma. This manthra is telling this only. Brahma is sathya(truth),jnana(knowledge), anantha (infinet). This supremely delicate( subtle)  hidden in heart cave, this brahma is nyself .One who knows this brahma like this, He will get all kamas  along with  jnana form  parabrahma only.

 

Brahma is destructionless, spirit (chaithanya) form, complete thathva(principle). This brahma is not seperent(different ) from us.  It is not in different time and place from us. Brahma which is cause of place and time, will it be limited by  place and time?  To onw who knows like this,  fruit got is parabrahma only. By brahmajnana brahma is got

 

This brahma is hidden within me. If truly seen  I am only brahma form. To one who knows all is brahma only  different from brahma  to be got kamas(desires)  will not remain!

 

16) To kami (desirer) kamas only are destination!

Mundakopanishath 3-2-2

 Thiking about kamas only , who will be desiring kamas only , such aviveki(unwise)  After death  will be born as  those corresponding kamas.

 

To word kama ‘ksamyanthe ithi kamaha’ thing to be desired’kamanam kamaha’ desiring –like this two meanings. Kamas are produced due to avidya. To one who has avidya(ignorance)  desires of anathmas(non selfves) to rise is natural. By kama, karma, By karma rebirth, later jots sorrows family  will run continuously.

 

To kama thinker, to kamamaya,to kamarama,to kama kama, to kamathma, except kamas he does not know anything. To kamatha kamas only are destination!

 

17) by knowledge sim removal!

Shvethashwathara upanishath  1-8

 Jivathma knowing himself as enjoyer( bhokthri)  as subordinate to avidya(ignorance)  will under go bondage.  But same jiva  if he comes to know that I am  brahma  will get liberated from all bondages.

 

Jiva as Anisha has become bound. Anisha means dasa(servent), miser,  subordinate-is the meaning. Thinking himself as karma fruit enjoyer jiva  by ignorance as servent to karma fruits, becomes bound. I am god(brahma) not jiva .To know this is  vidya(jnana).

 

 If he knows I am not jiva but god only he will get liberated. I am witness. Iam god who is  non doer non enjoyer. If one gets relieved from such bondages  jiva will become liberated. Next he is not born. He will become blessed.

 

18) Fruit of Hiranyagarbha upasana.

Katakopanishath 1-1-17

Born from paramathma( supremeself, universal self,god)  if worshipable   Virat purusha’s upasana if done , such upasaka  will get peace.

 

 In  upanishatha virat purusha, prathamaja, Hiranyagarbha, brahma- excetras words are used. He only is called ‘Apara brahma’. He is very first animal taking birth from  paramathma(god). He only is spirit(chethana form’para prakrithi’. He is sopadhika athma.(athma with upadhi).

 

 If brahma is nirvishesha  this Hiranyagarbha  brahma is savishesha. He is athma of all animals. Naistika brahmachari (celibant) sadhakas  and  thuriyashrami sanyasies (hermits)  leaving all karmas always will be doing this virat purusha’s  upasana only..to such persons  after beath  Brahmaloka is got. In brahma loka upasaka lives with brahma  enjoys  joy(bliss) there. If brahmajnana is produced therethey will get liberated.

 

19) Four kinds of animals

Aithareya upanishath  3-1-3

 Andaja(Egg born), jaruja, svedaja, Udhbijja all these are  prajnanethra only.

 

1)     Andaja-means egg born. Birds,snake,lizard excetras.

2)     Jaruja- those whi ch are born from uterus. Humans, elephant, camel, cows excetras.

3)     Svedaja –which are born from sweat. Lice(henu) excetras.

4)      udbhijja-  seed born. Like plants and trees.

 

20)These are eight grahas of vedantha-

Brihadaranyakopanishath  3-2-2

To question of jarathkarava Arthabhaga  this answer of  yajnavalkya.”eight grahas” Which are those eight are prana is graham, sppech(vak) is graham, tongue is graham, eye is graham, ear is graham, mind is graham, hands are grahas, skin is graham.

 

These are called Grahas (crocodiles).  Sense objects are called  ‘Athigrahas’. This is told in brihadaranyaka upanishath. Grahas are eight, Athigrahas are also eight. Eye, ear, nose, tongue, skin, vak,mind,hands-these senses are grahas. These are eight grahas of vedantha.

These eight Grahas  attract humans towards  them. Therefore senses are called ‘grahas’(crocodiles).

 

21)  what is ‘brahma vidya’?

 Mundakopanishath 1-1-1

 First to all gods brahma god was born from parabrahma. He ceates world and protects it. This brahmadeva is support to all vidyas(educations, knowledges). He adviced brahma vidya to his  first son  Atharva.

 

Liberation(Moksha) is goal of human life. Brahmavidya is means of liberation. There is no wealth higher than brahma vidye. From brahma it eas  spread through Atharva  this is brahmavidye. As it is about parabrahma  it is brahma vidye. This is the vidya which isto be taught by fathers to their eldest children. Liberation education is  brahma vidye.

 

22)Desciple’s prayer.

Thaitthiriyopanishath  1-1

 Let that parabrahma protect me. Let that paramathma protect guru. Proect me, let protect achatya.

 

Till there is brahmajnana to me, let us be both mutually happy. Let paramathma protect us by grace.

 

23)Charecters (Attributes ) of Athma

Chandogya upanishath  3-14-2

Paramathma(god, supreme self, universal self) is  manomaya, prana body, bhaform(bright form), sathya sankalpa (truth determination), akashathma( having sky as athma), sarvakarma, satrva kama, all gandha, sarvarasa.All these athma has occupied. Atma ia awaki and  Anadara.Like this   upasana(worship) should be done.Shandilya Maharshi has told.

 

To athma mind itself is main upadhi(adjunct). Through mind only athma darshana is to happen. NMind is very near to Athma. Therefore athma is manomaya. Like this as he has prana as upadhi he is  pranamaya.  Athma  is chaithanyamaya(spiritful)    and sathya sankalpa .He is subtle like sky. Athma iaays

Senses  ess ( indriyarahitha) therefore awaki(speechless). He is actionless also. Like this athma upasana(worship) should be done.

 

24)It is got by us also!

Brihadaranyakopanishath 1-4-10

 Among gods  those who knew as ‘Aham brahmasmi’ All those became parabrahma only. Among maharshies who came to know like this  they became brahma only. In the same way  now also those who know “I am brahma’ all those will become brahma  then only.

 

Informed in vedantha brahmajnana can e got by us also. Sarvathma bhaava(feel) is liberation. There is no doubt about this. It can be got by anybody who knows ‘I am brahma’.

 

25) Even death has fear!

Katakopanishath  2-3-3

 By grace of this paramathma(god) only this fitre burns. By his fear only Sun is burning. By his fear on;ly  Inmdra ,air(vayu), and fifth one mrithyu-are doing their own works.

 

Fire (agni),sun, Indra , air, mrithyu- to these gods in veda epics  have givem  amazing place. But these are not independent. Their power is not permanent. These are not gods. All these are working properly by fear of god. Even to mrithyu also there is fear of paramathma.

 

26) To jnani even gods can’t obstruct!

Brihadaranyakopanishath 1-4-10

 In matter of he becoming paramathma even gods can’t obstruct. Because he athma to these gods also.

 

If one becomes brahmajnani there is no doubt about he getting liberated. To jnana  and  liberation there is nithya(daily,eternmal) relation. There is no doubt about  fact that brahmajnani will become liberated surely.

 To athmajnani who has got sarvathma bhaave (All is athma only feel), he will have no enemies. Nobody will obstruct themselves by themselves.

 

27)  Eshwara  only is support to world

Shvethashvatharopanishath 1-8

 Joinede with kshara akshara excetra form, vyaktha avyaktha (manifest and un manifest)  . This universe EEhwara has worn.

 

Kshara meana destroying, temporary, impermanent, vyakritha(manifest) world. Akshara means non destroyable, eternal, avyakritha  (unmanist).world. One who has worn this world is paramathma. To him Eshwara is the name.

 

28) Discussion is for liberation only.

Brihsadaranyakopanishath   4-3-15

“from here from now onwards  tell for liberation only’. Like this janaka asked yajnavalkya.

 

As yajnavalkya went on going  giving suitable answers to , janaka king  told ‘I will give you thousand cows’. As per that he went on donating. Janaka makes this  promise to yajnavalkya  with yajnavalkya three times. Yajnavalkya gave thousand cows as gurudakshine. Liberation is supreme goal of Human life.

 

29)Vijnathi is brahma

Brihsadaranyakopanishath  4-3-30

  To Vijnathri’s  vijnathi  there is no destruction. Because he ia avinashi(destructionless).

 

 Vijnathri is knower. Vijnathi means consciousness. Vijnathri, pramathri, drista Viewer) all these re equivalent works. Using pramanas(evidences)  one who knows matters(vishayas) is vijnathri. From eyes forms, from ears sounds, he will know. Like ythis one who knows matters from intellect is pramathri. There is change in him.

 

30) To mumukshu (liberation desirer) prapatthi  is needed.

Svethashvatharopanishath. 6-18

 Which paramathma  first creating Hiranyagarbha brahma , to him  blesses all Vedas, and who enlightens Athma intellect (athmabuddhi), such parameshwara myself who is mumukshu I surrender(sharanu).

To hiranyagarbha name is prathamaja(first born). He only is virat purusha. To him god enlightens Vedas. Paramathma is present inside us and  stimulates intellect. Bhagavantha himself first Acharya  to veda vedanthas. If god is worshiped with devotion and surrendered (dsharanagathi)mumukshus will get  knowledge and liberation.

 

31) Brahma is viditha viditha vilakshana

Kenopanishath  1-4

Brahma is different from viditha. Different from Aviditha. In vedanthas parabrahma is informed. Brahmajnani is one who knows parabrahma.

Parabrahma only is athma to all jivies. Parabrahma only is causal cause(nimittha cause) and material cause(upadana) cause to  whole world.

 

 This universe is divided into two parts. Viditha and aviditha. Viditha means having names and forms  visible to pramana(evidence) excetras, work world(karya world). This only is  called kshara, vyaktha, vyakritha( manifested, expressed), gross work. Aviditha means  names and forms seed form. That only is called akshara, avyaktha( unmanifest, unexpressed)  avyakritha, subtle(sukshma), cause. When these are united world. Like this  is called in scriptures.

,,,,,,,,,,,,,VEDANTHA SAMVATHSARA  PART 2(FROM MAY TO AUGUST COMPLETED,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,

,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,

VEDANTHA  SAMVATHSARA  PART 3 :(FROM SEPTEMBER TO DECEMBER):

 

SEPTEMBER

1)     Viewer of view (vision)!

 Brihadaranyakopanishath  3-4-2

 Can’see  viwer (dristri) of vision(view). Shruthies  shrothri  (listener) you can’t listen. Mathi’s(mind’s)  manthri you can’t do mana(recapitulation) ,knower (Vijnathri) of knowledge (vijnathi) you can’t enquire.

 

To question of Ushastha  chakrayana’s question, yaknavalkya these words. Identifying Athma ‘he is athma’ like this  inform completely .when ushastha chakrayana asked like this  yajnmavalkya tells like this : Athma is like cow, like horse not one special  thing. If he were so he would have  informed as ‘not this’’not this’ ‘lie this’. But athma is not such special thing.

 

Again how is athma?. Occupying all senses he is sense (Indriya) to senses (Indriyas). Senses are not able to know such athma. Because by eyes  forms can be seen.  But  you can’t see athma who is seeing eyes only. You can’t listen him who is ear to ear. Athma who is mind can’t be thought by mind. He only is athma ogf all of us.

 

2)Joy of Shreyas!

Katakopanishath  1-2-1

“Shreyas” is different,”preyas is different).

 

In upanishaths two words shreyas and preyas are used again again. Shreyas means liberation. Preyas means development( progress).

 

To get what is desired and to solve undesirable  fruits s is preyas path. Heaven world, vaikunta world, and up to brahma world are all fruits  called preyas only. All these aare  anithya( on eternal,temporary).

 

 Shreyas means amrithathva. It is salso called liberation(Moksha). In vedanthas  if athma thathva is kn own by  vedantha meaning enquiry  resulting fruit is  liberation(moksha) This is  condition of natural bliss(ananda, joy,happiness)  whoich is beyond all sorrows.A viveki(wise)  should try to get shreyas only.

 

2)     What is fruit by mere veda studies?

Shvethashvathara upanishath  4-8 subtle(Sukshma). Parama(supreme)  in which Akshara all  vedas and  all gods are established,if such paramathma(supremeself,universal self) is noyt known, to such  god is not known  what is use by  vedas to him? But which mahathma knows that great thathva  he on;ly is satisfied. They will only become Amritha.

 

 All Vedas and gods are born  by god only and are standing in god.Parabrahma itself is place(aspada)  to whole universe kutasth thathva. Such parabrahma all Vedas and epics(puranas) inform. To know parabrahma is high goal of human birth!

 

 Without knowing braha  what if by knowing all veda scriptures? These Vedas only refuse such person. On knowing  paramamathma only  human becomes Amrithathma. For scriptures studies  brahmajnana is supreme use!

 

4)Karma fruits re niyatha (rule)!

Mundakopanishath. 1-2-1

 Karma us true. Scholars have found which  karmas in manthras  those karmsas in threthe has creeped(spread)  in names and forms.

 

 In vedamanthras karmas are informed. Here karma means mainly agnihothra excetras.s If these are done with interestand sincerity(shraddhe) will field corresponding results. As fruits are necessarily produced to karmas, karmas are called truth.’ekantha purushartha sadhnathvath’ this is shankara commentary( bhashya).

 

These katrmas are spread in  in  threthe , thsat means in  Rugveda,yajurveda, samaveda.  In hothri of Rugveda, adhvaryu of Yajurveda, and in udgathri of samaveda these karmas are creeped. To karmaphalas fruits are niyatha(rule)!

 

5)No other ppath

  Shvethashvathra upanishath  6-20

When a man can   roll (round) sky like skin, though then even if jiva is not known can get destroyed this family sorrow!

 

Why Athmajnana is needed to us? In jnana only way of liberation? Different from jnana(knowledge) japa(chanting), meditation(Dhyana), worship, parayana(daily regular recital), homa(sacrifice), donations are there! By these also can liberation be got?

 

Direct answer to this  question  s”not possible” Liberation is got only by jnana not by any other means.. This this manthra tells. If it is possible to roll sky like  skin or mat , then liberation can be got by other means also. Like it is not possible roll sky like mat, in the same way  other than Athmajnana(self knowledge) by any other meands it is not possible to get liberation! By athma jnana only liberation is got.

 

6) exceot him all remaining are artha only!

Brihadaranyakopanishath  3-4-2

He only is your athma. He only is sarvanthara, apart from him all different is Arytha only.

 

This is lion roar ofv Yajnavalkya maharshi.  In this manthra athma’s  form and greatness are informrd. Athma means ‘apnothi ithi athma’. One filled up all is the meaning. Athma means inner than all, summary(theme) of all, source cause  principle. He only is ‘Sarvanthara’. Not possible to know hin by senses. He is not able to be known by any wvidences. He only is  truth,  he only is bliss(ananda) form, He on;ly is paramartha.

 

Except him all remaining are artha only. Artha means anithya(non eternal). Destroyable. Athma only is indestructible(Avinashi) , paramartha(transcendental, spiritual) principle. To athma who is cause of all  timres and places where is destruction? All other things are sorrow form only.

 

7) These are dullards!

Katakopanishath 1-2-2

 

Dullrd  for safety will choose preyas only.

 

In vedantha sadhakas are divided into two. Mandas and bolds(dhiras). One is manda sadhaka(slow, dull sadhaka. Another is bold sadhakas.  Those who try for little fruits are manda. These are also called child, muda, aviveki(non wise), miser-Like this. These are satisfied with low fruits. Are these not dullards?

 

8) This is fruit of ‘Anudarshana’!

Shvethashwatharopanishath  6-12

 Who sses  which is within oneself  by experience, to such bolds(dhiras) permanent joys and peaces are got.Not for others.

 

Athma hoyden oneself is called  ‘prathyagathma’(individual self). Thiugh this athma is within us we can’t know athma. This can’t be seen by eyes. Though present within athmajnanies can’t see it. Then how to see athma? By Anudarshana .like this ,this manthra is telling. Athma is not seen by prathyaksha pramanas( direct evidences). Following experience he should be seen. Listening scriptures(shasthras)  and guru’s advice should seen in experience. He only is bold,he only is viveki(wise). He only gets permanent happiness.

 

9) All these apara vidyas only!!

Mundakopanishath 1-1-5

Rugveda,yajurveda, samaveda, Atharvaveda are four Vedas. Shiksha, kalpa, vyakarana(Grammer), Niruktha, chandassu and astrology( jyothishya) are six parts. All these are apara vidye only.

 

Vedas and shadangas are words mass only.  As these words mass are  about anathema(non self) only therefore Apara vidye only. Therefore only all are avidyas only.

 

10) Such people are yathies!

 Brihadaranyakopanishath  3-5-1

 Knowing this athma  brahmas with  putthraishane, vitthaishane, and lokaishaneLeaving standing  later do Bhikshacharye.

 

An will have three Eshanas(ashanas). These are called Ashanathraya. To get sons is putthraishane, by doing karmas by earning more  money  isVitthaishana. By doing Agnihothra , and yajna yaga karmas, to get heaven is  desire is  Lokaishane.

 

Lreaving these Eshanathrayas, those who know prathyagathma are bold! Such individuals  doing  Eshanathraya , who get blessed are dhiras(bolds)! These people leaving Eshanathraya, becoming sanyasies , enquiring vedantha matters, get liberated  by becoming jnanies.

 

11) By this removal of maya!

Shvethashwatharopanishath 1-10

 Pradhana ia kshara(destroyuable), Eshwara is amritha and  Akshsara. Paramathma rules  prasdhana which is kshara  and also jivathma( individual self).

 Meditating om paramathma  reaching him,  knows  he is myself, at end this universal maya  goes off(disappears).

 

In vedantha  both  pradhana and  individual self(jivathma) are  anathema(non self) only. Eshwara rules both two. He should be meditated upon, should enquire him opnly, If he is enquired he becomes Eshwara only. By knowlrdge of Eshwara maya goes off. Then jivathma becomes liberated.

 

In sankhya thathva  supreme principle is pradhana.

 

12) By knowledge three fruits!

 Mundakopanishath  2-2-9

 If that paravara athma  is known  knot of heart opens. All doubts will be cut. And his all karmas get destroyed.

 

To know athma is myself is  is jnana(knowledge). To athmajnana there are three fruits! Hearts, it means mind’s  knot will open. Kamas which were appearing by avidya(ignorence)  will completely destroyed. To athmajnani whose knowledge is decided(fixed)  doubts will completely go off. Next third fruit is karma thirst! All karmas  which are cause of rebirth  will get burnt. These are fruits of knowledge!

 

13) Athma is ananda rasa.

Thaitthiriyopanishath  2-7-2

 That athma is rasa form. By getting rasa only he becomes anandi(joyful,blissful).

 

 Though paramathma(god) is not visible  to evidences(pramanas)  we can’t say he is not present. This paramathma who is prathyagathma(individual self)  to senses  kit is not possible to see by senses(Indriyas). If so what is the evidence for prrsenmce of paramathma? Oiur experience is evidence. How this is means:

 

 Athma is ‘rasa’. Rasa means ananda(bliss). For happiness of each one  this bliss form  athma only is cause. Everybody wants to live. Is it not? What is the cause? That means rasa which is brahma is prathyagathma (individual ) to  of all.

 

Penanciers though are not having outer means will be happy. Because  Ananda rasa brahma is their form!

 

14)Did you see, Fruit of knowledge!

Chandogya upanishath 4-1-4

 How if ‘kritha’  is won , how all other lowers  are included in that,in the same way  In fruit of athmajnana (self knowledge)   fruits of all karma upasanas are sare included.

 

 Who spoke these words are  jnani varenya Raikya. Raikva  was sitting under a cart  was scratching scabies(kajji). He was appearing like an ordinary man. He was truly complete jnani. His full name is  sayugja Raikya. These are words of his mystic experience.

 

 As per rules of pagade games kritha,thretha, dvappara, and kaliyuga these are four numbers(garas)   on the dice. To one who has won kritha named gara all will join(4+3+2+1)=10, all will join. In the same way to a jnani  I am paramathma only  done  by all people all fruits of  sins and punyas join. To athmajnani who has sarvathma bhaava(feeling that all is athma only) there are no fruits which are to be got. In liberation all fruits will join(are included).

 

15) Is it not Ideal of  husnand wife!

 Brihadaranyakopanishath 2-4-4

Hey mythreyi, Now you are very dear (lovable) to mre. You are telling what is dear to me. Come sit, I will tell you. Listen my words with interest and sincerity(shraddha).

 

 These words are told by yajnavalkya muni  to his dear wife Mythreyi. She wants  amrithathva to her, athmanana only is needed.loukika (this worldly,mundane) wealth b which is not means of Athmajnana are  not needed, you should advice me athmajnana only, asked. On listening words of Mythyreyi  with joy yajnavalkya rushi  told these above said sentences.

 

 When will wife becomes more dearer to husband? Thsat means when she becomes mumukshu( liberation desirer). When she intrest to get athmajnana only.Is it not? A brahmista husband what he can give to  to his dear wife is athmajnana only. Amrithathva only. Did you see! How is  in bharathiya grand divine heritage  between mutuality of husband and wife. Ideal!

 

16) This itself is Sathkaryavada

Chandogya upanishath. 6-2-2

From asathy how wilkk sath be  born! This world was at first  one  only non dual(advithiya)  sath only.

 

There are two kinfds in matter of world creation.  One isathkaryavada and anohr is Asath karyavada. Sankhya and vedantha darshanas  propond  sathkaryavada. But vaisheshika darshana  propounds  asathkaryavada.

 

Sathkaryavada means existing cause only S appears as effect(karya). Now appearing  by names and  different forms  this world, before creation was in brahma for. Like tgis brahma which was present before only  is appearing as world.

 

From asath means not present thing  sath thing that means  existing  thing, how will it be born. However will never be born. Asath argument , is not able to  proved by  is not supported by logics or  shruthies. Therefore asath work is themeless. This world was single only  advithiya(non dual)  parabrahma only. Now also  it is brahma only.

 

17)   Here and there brahma ore same.

Thaitthiriyopanishath  3-206

 In this purusha, which purusha ia present, and who is in Adithya  he is one only.

 

Though there are many sweets , there is no difference in sweets. In the same way though athma is one, upadhies are different. High and low upadhies(adjuncts). Though there are different upadhies,  athma present in all upadhies is one and same only. He is nirvishesha, sama(equal) and complete. Btrahmajnani is one who knows I am upadhiless , partless(niravayava)  this athma only.

 

18)  Dhyayathiva Lilayathiva

Brihadaranyakopanishath 4-3-7

Present in pranas vijnanamaya, present in heart light (jyothi)form,  purusha is there. He only is athma. He appears as though meditating, as though shaking

 

Who is athma? To this question this is yajnavalkyas answer. In pranas who is vijnanamaya ishma. Occupying all senses filling chaithanya(spirit) to all senses,enlighting senses,who is peculiar from senses is athma. This athma only is light(jyothi). By blessings of  athma named light senses live.

 

 This athma is  present in heart as chaithanya(spirit) form.  This athma is Dhyayathiva, lilayathiva. This athma as though knowing ,as though having transactions, appears. But in athma truly  there are no actions(kriyas), no changes at all. This is greatness of Athma!

 

19) by knowledge  poasha klesha loss!

Svethashwatharopanishath  1-11

If god is known  all bondages will get destroyed. As soon as klrshas(sorrows) are destroyed, births and deaths  will go off

 

 Pasha means rope. Rope,charecter9GUNA),BONDAGE- ALL BTHESE ARE EQUIVALENT WORDS. To ignorant person there will be hundreds of Karma bondages. Birth bondage, karma bondage, old age bondage, sorrow bondage, Death bondage- all are bondages only.

 

 By athmajnana only  destruction of these ropes! To dnse dark sun rays are only  rama arrow.Is it not? Avidya,asmitha, raga(love) hatred,  Abhinivesha –these are five kleshas(sorrows). By athmajnana (self knowledge) deatruction of these bondages.  Later destruction of cycle of births and deaths! To eagle is there fear of serpents? Surely no. To athmajnani there is no fear of  pashas and kleshas(rppes anf sorrows.

 

20)  To humble(poor)  rebirth is got!

Brihadaranyaka upanishath  4-3-5

 This sharira athma( means jivathma)  by  prajna atma becoming anvaruda doing uthsarjana,leaving this body  goes to accept other bodies.

 

Shaarira athma means jivathma. He experiencing all  enjoyments in this life,. Later these body excetras here only , goes to rebirth(janmanthara). LKeaving  all upadhies(adjuncts) here only , by prajnathma getting anustitha  goes.

 

To jivathhma there is change of bodies. Rebirths are also present. There he experiences again. Jiva who has started from here, getting adhistitha by paramathma, gets body change. Prajnathma mreans self light (svayam jyothi) paramathma (supreme self,universal self). When there is uthkranthi to jivathma ,  . a;l; senses will leave body leave this body and go.By his grace only lokanthara(change in world) will be there to jivathma. Then jiva  suffering, shaking gada gada  goes. If  jivathma dies it is not liberation.Getting different body there also has to  experience karma fruits.This is fruit of Avidya!

 

21)This is true(real) form of athma

22)Katakopanishath  1-2-18

23)Athma will not take birth ,will not die.

 

 Athma told in upanishaths , his from should be known properly. Athma is different from upadhies(adjuncts) like  body senses  and mind exctras. To this athma only prathyagathma is name. Except vedantha all  dsarshanas  inform  athma as samsari(family holder). We super impose (adhyaropa) dharmas body as that of athma.  If  body  born I have born and if body dies  I will also die. All are knowing like this. This is not athma’s true form..This is avidya.

 

Right what is form of athma according to vedantha.Athma is not body, Therefore to athma no births and deaths. Athma is not prana. Therefore he has no hunger and thirsts.Athma is not mind.Therefore to athma no sorrows and fascinations. Athyma is not ego(ahamkara). Athma is nithya,shuddha,Buddha ,form (svarupa). Therefore to athma no bondages and liberations. Athma is aja, ajara,amara, amritha abhaya(fearless). Athma is sath ,chith,ananda form.(sacchidananda form). Athma is non doer non enjoyer. This only is athma’s true form.

 

22) Liberation itself is brahmaloka

Brihadaranyakopanishath  4-3-33

 Now this only is paramananda( supreme bliss.,supreme joy). Hey janaka emperor, this only is brahmaloka. Like this yajnavalkya told

 

In ananda mimamsa this above sentence is last. Produced out of  athmajnana  brahmananda greatness  this manthra says. Considerinf bliss(joy) of king as  as first, , next further hundred times more joy (ananda). This chapter describes.

 

 Shrothriya, avrijina, Akamahatha, such one jnani getting supreme joy is  supreme. This is also called liberation. Liberation( okasha) is not uthpadya like karma fruits. As there difference in karma fruits , there is no difference in liberation. Jnana fruit liberation  is not like heaven excetra fruits which are got in  lokanthara, and janmanthara (rebirths).  This liberation itself is brahma loka. Brahma itself is world. This abanda is not reachable by any mathematics.. Parabrahma itself is world to jnanies.

 

23) By meditation Eshwara darshna(vision):

 Shvethashwatharopanishath  1-14

  Making his own body as lower  Arani (Adhararani)  making pranava as utthararani(upper Arani)  by   practice of churning called meditation  secret god can be seen.

 

Producing fire(agni) from that yajna yagadies are done. Is it not? In the same way for athma darshana  means is told. Lower Arani and upper Arani. Our body itself is lower arani(Adhararani)  Here body means  present in heart or mind ego(Ahamkara). Onkara is upper arani. It’s churning should be dpone.

 

Ahankara and onkara – conflict between these two only is meditation. In midst of ego(ahankara) if onkara is added and meditated  there by knowledge of Athma will be produced.  This athma only is bright like  fire. By meditation his knowledge is produced is produced. By onkara upasana seeing antharathma  is possible.

 

24) This is sorrowless place!

Brihadaranyaka upanishath  4-3-22

 Athyma  in deep sleep  is not anugatha by punya. Not anugatha by sin also. Because he has crossed all sorrows of heart.

 

 Sushupthi’s(deep sleep) form  this manthra describes beautifully. In deep sleep time to athma there is no relation of sin or punya. In awakenness to  athma Attachment of these two(sins and punya)  attachment is not avoidable. Even if told no he will be doing sins or punyas. By punya joy and by sins sorrows will be coming like Ganga flood.

 

 But in deep sleep there will  no relation this sin and punya even a little. There athma has stood crossing both sins and punyas. Sinless and punyaless  natural condition is  sushupthi(deep sleep). If there is doership and enjoyership there will be punyas and sins. If there are no upadhies(adjuncts) only  ho can there be question of doership and enjoyership. But there will be none of these. In sushupthi there  are  no sorrows and fascinations.

 

25)In sleep he is settled in svasvarupa(own form ) only.

Chandogya upanishath  6-8-1

When  this purusha  becomes ‘svapithi’ then Somya, he in ‘sath’ form  will have joined in athma.

 

In Sanskrit ‘svapithi’ means  sleeping. On seeing jiva slee[ping  others”Ayam svapithi” they tell. Svapithi means ‘svayam apitho bhavathi’- has joined in athma.  In sleep  to jivathma  there is no bondage relation of any kind.

 

 If so  sleeping person at the time of sleep  where he will be? What he becomes? Where he joins? All these questions arise. . This above manthra gives answer to this. Now he has become one with ‘sath’. Here sath means pure existence.  One who sleeps leaving all his  all adambaras(Show offs)  at the time of sleep, he will be himself in himself. This only is his true form. This only is his spiritual (ranscendebtal) form. Sath chith ananda itself is  his true form. In sushupthi  he is joined in his  sath form only.

 

26)These sre bharathiya women (sthree) rathnas!

Brihadaranyaka upanishath  2-4-3By which I am not going to become amritha , What shall  I  do with that? Which  you  know as sadhana(means ) to amrithathva  Tell me that only  to me please.

 

Who told these words is Mythreyi only. She is wife of rushi yajnavalkya.”Though filled with good luck of all treasures  by that amrithathva is not got” Like this when  yajnavallkya told to Mythreyi, Enquiry natured, mumukshu  Mythreyi  about her husband  told like this.

 

Liberation itself is goal of Human birth. When it is so Athma vidya only is needed. Apart from that, not gracing liberation ttreasures are not needed. Like this Mythyreyi refuses. This is grandeur of Bharathiya culture. What a samskara of these wives. What an Ideal! Such only are our Bharathiya women.

 

27) What is Antharyami?

Brihadaranyakopanishath  3-7-15 to  23)

 In all bhuthas(jovies),in pranas, in speech, In eyes, in ears, in mind, in  thvak(skin), in intellect, In rethas(semen)  being present , who has  kept  all these under control, he only is  Amritha Antharyami  is your true self.

 

This  manthra informs  Antharyami athma’s form.Antharyami means ‘Anthaha  yamayathi Ithi’- present inside one who is pulling. This is the meaning.

 In all bhuthas(jivies), in all animals, present making all these actionful  Athma itself is Antharyami athma. Filling five  jnanendriyas( sense organs ) and five motor organs(karmendriyas)  making chaithanya(spirit) to flow , Athma itself is Antharyami. This athma who has occupied whole world, truly is paramathma(god) only. Onme who knows is jnani(knowledgeable person).

 

28)This is fruit of Meditation !

 Shvethashvathara upanishath  1-13

 Though inside stick, fire will not appear before only , as it does not appear  it can’t be told to not to exist, But on churning appears, in the same way  by pranavo pasana inside  body only athma’smanifestation (Avirbhava) happens.

 

 Though fir is in stick it is not seen. When churned  fire can be seen.In the same way to show  present athma only  is speciality of vedantha.

 

29) These sare  suitable(Anbvartha) acharyas!

 Katakopanishath  1-2-9

Dear Nachiketha  Acharya who is brahmista  if advices  then only  athma is known easily.

Brahmista ,brahnmavidya acharya  mrithyu god’s medssage is this. Acharya who teaches  parabrahma thathva to desciples ,it is not enough  if he has studied and got degree in schools and colleges. Biut acharya who advices brahmavidya  should be brahmajnani. He should be brahmista  and should have brahma experience. By teachings of such people   to desciples athmajnana will occur(happen). Knowing traditions (sampradaya), knowing secrets of vedanthas, Brahmanista( sincere to brahma) sadgurus should teach. They should be athmajnanies and self experienced by themselves.

 

30) This is greatness of deep sleep(sushupthi)!

Brihadaranyaka upanishath  6-11

 This itself is to him  Apthakama athmakama  akama such form . this is  his shokanthara.

 

 In sushupthi (deep sleep)  athma  having no kama karma will be settled in athma. If no kamas no transactions.

But in sushupthi no relation of kamas. This manthra describes  condition I sushupthi simply and beautifully. Sushupthi is  Apthakama, athmakama  akama also. Having all desires, loving athma only, will be without kamas. Sushupthi ids shokanthara,sorrowless, That mens  ananda (bliss) form  without relation of sorrow. If there is avidya(ignorance)  by that kama karma,  joys sorrows, sorrows fasvinations trouble. But in sushupthi none of these is present. Avidytakama karma less natural ananda(bliss) is sushupthi(deep sleep) Is it not? This oitself is greatness of sushupthi!

 

OCTOBER :

1) This is form (svarupa) of witness!

Svethashvathara upanishath 6-10

 Paramathma as  non dual(Advithiya) as bright form, is residing in all jivies. He as omnipresent,  as sarva bhuthantharathma, as karmadhyaksha, As sarva bhutha adhivasa  is present. This athma ponly is witness, chinmathra(conscious only), kevala , nirguna(atributeless).

 

This manthra is famous. Following Adhyaropa apavada process( justice of superimposition and recession)  this manthra informs brahma’s paramartha (transcendental,spiritual form)form. He is non dual(Advithiya), He is present in all jivies. Omnipresent, athma is  adhyaksha (president) to all ksarmas. He witness to all  karmas and fruits. Animals will be doing their their  punya and sin karmas  accorsing to their nature and samskara(predisposition). They will gets fruits according to that also. Athma is witness to all these. Athma is nirguna(atributeless), nirvishesha, Advithiya(non dual).

 

2)Caution bell of yama god!

Katakopanishath  1-2-6

 World   what is seen  only is truth. There are no other worlds which are not seen .like this argueing  bad pride people again again will come under my control only.

 

 Adhipathi (lord) to lokanmthara dharma lord  yamadharma raja’s  cautions words these are. Who as atheists(nasthijas)  out of dharma  blaming shasthras(scriptures) sentences, without faith in  lokanthjaras and janmantharas(rebirths), like animals and birds  doing life,who pass time to them again again rebirths will happen. Man should live as theist(Asthika. This is message of yama god. Though not visible to direct evidences  by veda pramanas(evidences) one should believe  there are lokanthras and janmantharas(rebirths).

 

3)      Suitable place for meditation

 Shvethatharopanishath  2-10

 Flat, clean, without  syone pieces fires and smokes , without sound and water houses, helpful to mind, not troubling eyes, without much air, in cave-excetra places  sadhaka  (practitioner,achiever,seeker)  should meditate. Onme’s mind should be made to stand in athma.

 

 Helpful to meditaters who do meditation, peaceful place is told here. Meditation place  produces effect on mind. How should be that place? Flat, not very high, not very low. There should not be stones and thorns, snakes,scorpions, tigers and lions. There mind becomes peaceful easily.

 

4)     This is  Influence of Paravidya!

 Mundakopanishath  1-1-6

 Here para vidya is told! That akshara is known by which  that itself is para vidye.

 

 In Mundakopanishath vidyas(knowledges) are divided into two.  Para ans apara vidya. Para mens high(shresta)supreme.  To Very high  vidya para vidya is name.

 

By which education Akshara is understood that is called paravidya. Akshara means ‘na ksharathi Ithi’ Aksharam. non destroyred thathva(principle). As there is no birth no death also. It beyond time and place. Education which teaches akshara is brahma vidye. This brahma vidye only is  para vidye. Brahma is  athma to all animals. Each man it really thisakshara only. This should be understood by para vidye only. No other path.

 

5)     This is “thathvamasi’’ great sentence( maha vakya)!

Chandogya upanoishath. 6-8-7

 This athma(self) is very subtle(sukshma). He is summary  (saara,theme )to whole world. This athma only is truth. He is athma to all. Hey, shvethakethu  you are that brahma only.

 

In this manthra ‘thathvamasi’ great sentence( maha vakya) has come. It is great sentence of ‘saamaveda’. From Aithreya of rugveda “prajnanam brahma”. Fro brihadaranyaka upanishath of yajurveda  “Aham brahmasmi”. From Mandykya upanishath of Atharva veda “Ayamathma brahma” –like this four great sentences a from  four upanishaths.

 

“ You are sath chith  Ananda(bliss) form  parabrahma only. This great sence informs. Samsarithva is due to ignorance. Brahmathmathva is natura. Jivathva is imagined  by avidya(ignorance). Nbrahmathva is sahaja siddha.(natural established). Removing samsarithva of jiva these sentences  advice brahmathmathva.’You are not jivathma(individual self)_, brahma only’ like this this manthra tells.

 

6)Abhinna  Nimitthopadana cause

 Thaitthiriya upsanishath  2-4-6

 This athma”I have to become many , I  will take birth as world. He did penance. He did penance and  created  all these.

 

According to vedantha  brahma only is  cause of   nimittha(causative cause  And  material(upsadana)  cause.   Taking birth from brahma, present in brahma only, merges with brahma..Thereforre this world is brahma only.Not different from brahma. This whole universe is brahma only.

 

Paramathma wanted  himself to become world- it is like this. Shruthi is  not telling  “it  wanted to create world.” To this in vedantha   Abhinna  nimittha upadana maya sathkaryavada is the name. To pot pot maker is nimittha cause(causative cause) and soil upadana(material) cause.  But to this world brahma is nimittha cause and brahma only is material(upadana) cause. This is extrardinaryless of  vedantha darshana.

 

6)     Greatness(mahime) of sushupthi!

Mandukya upanishath 5

When jiva where does not want any kama, when he does not see any dream that itself is sushupthi(deep sleep).

 

In vedanthas  three stages  (avastha thraya)are told. These three stages are  awakenness, dream,deep sleep(sushupthi). The same in kannada is called  ecchara,kanasu  thani nidre.

Here features of deep sleep  ythis manthra informs. Sutharam supthihi= sushupthi Deep sleep. In deep sleep we have no desires. In sleep to us there is no  avidte or kamas or karmas. In sleep there will be no dream also..

 

 Sleep stage is equal to all. Crossing castes and varnashramas , beyond place and time, In sushupthi(deep sleep) all are brahma only. This is greatness of sushupthi!

 

8)     It is not possible to  by these!

Cnandogya upanishath  4-2-3

 About that Janashruthi  that jnani Ralkva, told  like this:”aha lay shudra,  aged with these cows  your all wealth be to you lnoy, to me none of these is needed.

 Who told these words are  who was very poor, scratching scabies(kajji) sitting under cart,  bur brahmajnani Raikva. To whom he told? To janashruthis king.. what is circumstance? When king desired to get grace   of this jnani  by his wealth.

 

 Jnanies are poor  due to vision of loukika(this worldly,mundane). With view of body he may be yogi also. With a view of beauty might be ugly also. But they are brahmajnanies! Brahmanistas, apthakamas, akamas! They are source purushas to seed manthra”na karmana  na prajaya, na dhanena”. These can’t be measured   by their wealth. They grace to guru devotion only.

 

9)Greatness of Athmajnana!

Brihadaranyaka upanishath  2-4-5

Hey Mythreyi, By athma’s vision(darshana), from shravana(listening), by recapitulation(manan), and  by athma vijnana  all these will be known.

 

If athma is known  properly  whole world be known. If cause is known it is like knowing all it’s karmas.is it not? If cause athma is knon well, athma’s work world will be known. If athma is heard it is like  doing shravana of whole world. By shravana,manana  nididhyasana is done, it is like enquiring whole world. If soil isknown,all soil works will be known. In the same way if god(paramathma)  it is like knowing all it’s work.This is greatness of Athmajnana!

 

10)These three are brahma only.

Svethashvatharopanishath  1-9

Jna=sarvajna, ajna= ignorant,

 Esha- Eshwara and nisha invcapable jiva, ajou= birthless. Enjoyers called  named jivas producing enjoyment  nature(ptrakrithi) is aja only. Athma  anantha, universal form, akarthri also. One who knows all these as brahma becomes blessed.

 

Jna,ajna, nature(prakrithi) – all these three are truly parabrahma only. Jna means omniscient Eshwara, ajna means jivathma, and inert prakrithi(natire) .Creating all these three there is onme mula thathva(source principle). That is brahma. If reall enquired all these three are  brahma only. Who knows like this brahmajnani.

 

11) All is complete brahma only!

 Brihadaranyakopanishath  5-1-1

 That is purna(complete,total,absolute). This is purna, prna has come from purna if purnas purna is taken  purna only remains.

 

Tjhis is one   famous popular manthra. In complete parabrahma  there are no differences. This manthra informs this. This sopadhika( with upadhi)  world is also complete. There is no difference of small or big in brahma.  All Which has come from brahma is  purna brahma only. This world is also(purna(complete). Anu (particles),renu(pollens),grass, stick  all these sre brahma only. Difference is only in upadhies(adjuncts) and  not in brahma. One who knows like this is  brahmajnani. He also is purna brahma only.

 

12) Even by killing mother no sin to him!

Koushithaki brahmanopanishath. 3-1

To this brahmajnani – by mother killing , by father killing, from gold stheya

 

(by gold stealing) or by child killing, not even little sin is produced

 

 Brahmajnani even if he does  does sinful karmas he will not get sins fruit. Because he hasno  body excetra adhyasa(misunderstandig) , or doership intellect is not there. Fire will burn all. Is it nmot? The stivck(wood) which burns  sanyasi(hermit) dead body and kid  is there any sin?no. In the samwe way to adhyasaless(misinderstandingless) brahmajnani  there will be attachment of sins and punya.This is summary. By adhyasa o nly attachment of sins and punya.

 

13) jnana means  removal of  bandage(rope)

Shvethashvathara upanishath  2-15

Aja(unborn) dhruva)(firn)  without any defects, such deva one who knows  will be relieved from all bondages(ripes).

 

This is a famous Manthra. If god is known liberation from  all bondages. Who is that god? Indra, Vishnu,sun, arya? Any of these gods are proponded in this manthra. That god is parabrahma only which is means of liberation.

 

That god is not different from us. He is not that god. But he is this god. Usually gods means- Rama,Krishna, shiva, ganapathi, lakshmi- excetras. But god of vedantha is our prathyagathma (individual self) only. He is aja(unborn), birtless, dhruva(firm), destructionless, Who is away from upadhi(adjunct) defects.. if he is known scuch will be relieved by all bondages(ropes). He has no rebirth and  family bondage.

 

14) though heard to such it is not understood!

Katakopanishath 1-2-7

 Though vedanthas  matter of prathyagathma though listening, mant can’t know this prathyagathma(individdual Self)  properly.

 

There are very less number of people who know prathyagathma properly though they have studied upanishaths messages. Though one telling athma vichara(athma topic)  there are very few who listen with interest.Though some are doing shravana( listening) they are not knowing properly.

 

15) Seed manthra advice for mumukshu mundakopanishath  1-2-12  After examining worlds which are got by karmas sadhakas(practitioners, achievers, seekers)  who are  interested in knowing thathvas, should become dispassioned by  those worlds. By karma liberation is not got. this vivekies(wise) should Jijnasus(knowledge desirers)  should be contemplating (Anusandhana)  always.

 

To mumukshus  this manthra tells secrets. Dispassion(vairagya) is big door to athma jnana. Without dispassion liberation is not got. Dispassion is not simply leaving things. By mere leaving of wife children  money house excetras dispassion is not got.

 

What more is, By viveka  uselessness of  sense objects enjoyments  is to be understood. Thisitself is dispassion. What is done and got is all anithya(Non reternal). One who knows like this by enquiry is suitable(eligible) to get athma.s”By mere lkarma liberation liberation is not got.This only is seed manthra of mumukshus!! One who knows like this and becomes dispassioned is  viraktha(dispassioned).

 

16) these are misers!

Brihadaranyakopanishath  3-8-10

 Hey Gargi  without knowing this Akshara who  goes away from this world he is miser(kripana).

 

Kripamna means miser but not like this in vedantha thoughone is having capacity of  knowing akshara, not knowing, and noyt trying to know only , sch people are called kripana(miser).

 

17) Peak of guru devotion!

Brihsdaranyakopanishath 4-1-6

I will give you elephant like  thousand cows  I will donate ou. Like this king janaka told to yajnavalkya. Yajnavalkya Maharhi is guru. King janaka is disciple.  Janaka king is coutreseous(udaari). Janaka gets answer from yajnavalkys for his each question. Janaka  was telling  that he will give’tnousand cows’.

 

As guru dakshine what ever is given to guru it is blessed! One should ive dakshine(remuneration) guru according to his wealth. What ever is given to guru ,it is less only. This is peak of guru devotion. What ever is given to sadguru it is anantha(infinet) only! There is no thing which should not be given to guru!

 

18) Such only is capable sadguru!

Katakopanishath 1-2-8

Unique(ananya) guru if infirms athma, then only there will be no gathi(destination)

 

How should be a guru to produce athmajnana in desciple? Such guru should be ananya(unique). Ananya means not different. He should be abhinna(not different) from brahma. He should be brahmanista, brahm form.  When he teaches  to desciples with   experience , then only advice becomes fruitful.

 

19) Brahma will be there (surely)!

Or Brahma will be existing only!

Thaitthjiriya upanishath  2-6-1

If brahma is  known as asath  he will become asath only. If knows brahma is existing(sath), he is called as  ‘santha’.

 

 Few tell brahma ids not existing. Few pthers  say ‘present’(exists). Among these which is right. Exists only is proper. Brahma is not different from me. My own form is brahma. If told ‘brahma  exists’ , it means ‘I exist’. Santha means sajjanas. Sathpurushas.

Who tells ‘brahma won’t exist’ such will become asath . That means they will not exist.They are asathpurushas. So it should be known as brahma exists.

 

20) by jnana ropes(bondages) will be destroyed!

Svethashvathara upanishath  6-13

 This  deva (god) who is world cause, by sankhya and yoga paths , if known, human will be liberated  by all bondages(ropes). To know athma in vedantha there are two paths. Sankhya and yoga. Sankhya is wnquiry(vichara) path. This object based knowledge. This is knowledge’s lkinmg path. It includes listening,recapitulation,nididhyasana. Another is yoga path. This is meditation path. This person  (purusha)based knowledge(purusha thanthra). Bith paths  through Athmajnana lead to  liberation.

 

21) DESTINATION (fate) OF SENSES!

Katakopanishath 2-1-1

 Parameshwara has created senses  as outfaced only. Therefore everybody  see outside and is seeing inside(inwards,infaced).

 

 Athma is nmot graspable by senses. But athma is subtle(sukshma). Senses are outfaced and grasp goss  things only. That is nature and creation of senses.

 

 Therefore eyw,ear, nose, tongue, and skin  are called five jnanendriyas(sense organs). They can know outside form, sound, smell, taste touch . these things are called gross(sthula) things.This is fate of outer senses. Therefore bold  adhyathma sadhakas  leaving outer senses, form inner sense that meana with pure mind(anthahkarana), should try to know athma.

 

22)  Form of Akshara

Mundakopanishath  1-1-6

 Akshara which is to be known by para vidye Afdreshya, agrahya, agothra Nonm lineage), Avarna, eye, ear  apanipada, nithya(eternal), vibhu, sarvagatha (all pervading), subtle(sukshama. Iyt is avyaya, world cause also. Bolds see this in all polaces. These only are brahmanistas.

 

23) Whole world is for Athma only

 Brihadaranyaka upanishath  2-4-5

 Hey Mythreyi, Anythiung in this world  is not dear for us for it’s joy. What  it is For joy of athma only  all these are dear.Is it not?

 

Each man will loving many things and desires.  Husband his’s wife, wife her husband, fathrs and mothers their children , childer t love heir fathers and mothers. Theid we have seen in world. Like this humas  cattles, house people, servents, and neighbours , carts vehicles. We see these every where.

 These we love for our sake of our happiness and not for their happiness. Husband loves his wife for his own joy. That means all in this world is for athma only. Who is that Athma? Vedantha enquires.

 

24)Both causes are brahma only.

 Mundakopanishath  1-1-7

 Like this spider creatinmg thread itself by itself  will hide in itself only. How plants and trees  take birth from earth,How from living person  hpow small and big hairs take birth, like this only from Akshara this universe takes birth.

 

‘this universe is born from Akshara’. This is informed by three examples.

1)     Spider, without desiring gor another material(upadana) scause, creating itself  maked end in itself, paramathma is   both upadana(material) and causative(nimittha) cause. 2) as plants trees take birth  from eath  and get destroyed by joining eart,this world takes  births and deaths in brahma only.3) how from living person  as  kasha(hairs) and lomas take birth this world is born from  brahma.

 

25) Knowledge itself is liberation

 Brihadaranyakopanishath  4-2-4

Hey janaka, you are having fearlessness now. Like this yajnavalkya told.

 

Janaka came to athmathathva from Yajnavalkya properly. With filled heart janaka gives plenty of guru Dakshine. Now there will no doubt about Athmathathva  to janaka. Guru tells to his disciple” you hsave become nista(sincere) in  fearless(abhaya) brahma.”

 

Here ‘abhaya attainment’ means nbrahma sincerity(brahma  niste) is thre meaning. To adsvithiya(non dual)  parabrahma  name is abhaya(fearlessness). By brahmajnana brahma attainment.  By Abhaya jnana  abhaya attainment.  To be true  Abhaya jnana only is abhaya attainment.  In vedantha brahma jnana only is brahma attainment.  Knowledge  itself is  liberation. By ignorance is fear. By sujnana  abhaya(fearlessness). If sadguru advice is listened with interest (sincerity)  brahmajna, brahmaniste,  liberation , ois naturally produced.

 

26)By penance athma darshana.

Shvethashvathara upanishath  1-15

 Like oil in thil, like   butter  in curd , like water in river, like fire in  arani ath,ma present in oneself  by truth , by penance upasaka (worshiper) sees.

 

 To see athma present in oneself  what sadhaka( practitioner, seeker,acxhiever)

 What he should do is  truthful words and penance. Truth means to noto tel;l false for ever. Penance is  sense control and athma thinking. As informed in upanishath  to enquire true form  properly  is penance. By these means there will be athma darshana.

Here four examples are given. Oil,butter, water and fire. Oiol in thils ua got  by sqeezing. Whwn curd is churn butter appears. When earth is drilled water appears. When stick  is rubed present fire only appears. Is it  not? In the same way by penance only  Athmadarshana.

 

27)Jnana will not be got by this much only

 Katakopanishath  1-2-23

 This athmait is not possible to know either  veda studies,by intellect(medhas), or by many scriptures scholarship.

 

 By mere study of vedantha   athma will not be know, to few memory power will be more. To these name is ‘Ekasandhigrahies’. But by that also athma can’t be know,. Still few  tharka(logic), mimamsa, grammer, jyothishya( astrology)

 Many are scholars scholars inm scriptures and give lectures.  But what? To such also it is not possible to know athma. By purity of mind only it is possible to know athma!

 

28) Five greatnesses of Antharyuami!

brihadaranyaka upanishath  3-7-3

 Who present in earth , is present inside earth, but who earth does not know, to whom earth is body, who  attractrs earth inside him,  he only is antharyami.. he only is my athma.,he only is Amritha.

 Here Anthrayami’s(inner regulater) five features are told!

1)Whoo is standing as support to earth.

2) Who hides in earth.

3) Not visible to earth.

4) Has earth onlyas body.

5) who attracts eart towards him.

Like this occupying panchabhuthas(five great elements), and all animals  who has taken all under his control is  Antharyami!

 

29) Avidhikakarmas  are fearful!

Mundakopanishath  1-2-3

Such fool will kill  up to seven heads  his before and after worlds.

 

In scriptures agnihothra is told for  householder. Therefore  householder should perform agnihothra daily. Later he will get heaven.  If these are not donme properly  by it master(yajamana) and  before and after him  seven heads he will send to hell.

 

30)Akshara ids beyond  place and time!

Brihadaranyakopanishath  3-8-11

 

Garbi , apart from this akshara only  unmanifest9avyakritha) sky othaprotha

(inside outside). Sky is more  important subtle(sukshma) avyakritha (unmanifest,unexpressed) thathva(principle). Thrigunathmaka  main principle is delicate.. cause of this avyakritha (unmanifest) sky. Invisible to  senses very subtle thathva(principle). Sky, avyakritha(unmanifest), ssed,avyaktha, supthi  excetra names. This is not anumanagamya, shasthragamya,. This is not Anubhavagamya. This itself is avyakritha(unmanifest) sky. Cause of this acyakritha sky is  Akshara. Aksharameans undestroyed parabrahma. In akshara only othaprotha  (in and out)sky. Leaving akshara avyakritha  sky can’t exist.

 Akshara only is supporter of whole  moving and non moving universe. This akshara is cause of place and time. This only al;l scripotures are teaching. One who knows this is  brahmana!

 

31)Brahma vidya guru is true father

Prashnopanidshath  6-8

 Desciples worshiping pippilada Maharshi “you only are father to us, because you have done brahmopadesha to us. Making us to cross Ignorence ocean  you have uplifted us’like this praised.”

 

Six desciples came to pippilada maharshi doing namaskarams requested to  teach Brahmavidya  with devotion. Grateful blessed desciples ‘you onlyu are father to us, mother all. Making us to cross ignorance(avidya) ocean  you have made us kritharthas(blessed). Our infinet  pranams to you’ like this prayed. This is relation between guru and disciple  in bharathiya culture.

 

NOVEMBER :

1)     These are direct means of liberation!

Brihadaranyakopanishath 2-4-5

 Hey, Mythreyi Athma only is to be seen.how? by shravana(listening),manana(recapitulation), and nididhyasana . hE only is to be heard, athma only is to be dome manana(recapitulatiom), and athma only is to be done Nididhyasana.

This manthra is very very important. To get athmajnana what sadhakas9PRACTITIONERS, SEEKERS) HAVE TO DO? SHRAVANA,MANANA ,NIDIDHYASANAS ARE DIRECT(SAKSHATH) MEANS.z

 

2)Now and then only one brahma

Chandogya upanishath 6-2-1

Somya, this world was  first  only one(eksameva) non dual brahma only.

 

In parabrahma no difference of anykinmd. There was no  sajathiya difference, vijathiya difference, or svagatha difference.  Brahma was only there. It was non dual only. Brahma was complete 9total,absolute). Now alst  btrsahma is complete only. In parabrahma there is no special. Sea only is called  waves, foams, bubbles  ignorents call. By ignorance in athma  names and forms are appearinf.

 

8)This is feature of Akshara!

 Brihadaranyakopanishath 3-8-8

 Asthulam(non gross), Ananu(non atom,non particle), ahrisvam(not short), adirgham(not long)  arohitham (not red), asneham)no friendship,  Acchayam( no shadow, athamaha ( no dark ), avayu (no air) anakasham9 not sky), asangam

(no attachment), Agandham( smellless), achakshusam( no eyes)s, athehaskam(no thejas), Apranam(pranaless), Amukham (no face), amathram( no mathram), anantharam (no inside), Abahyam (no outside).!

Brihadaranyaka upanishath  3-8-8

 This is a famous manthra. Prounded in upanishaths  parabrahma’s form  infotrms very beautifully. Athma only is Akshara, akshara itself is brahma, brahma is athma. This akshara  is left from all upadhies(adjuncts). Without senses, no relation of five great elements(panchabhuthas)  uoadhiless(nirupadhika)  principle is akshara. One who knows this is Athmajnani.

 

4) Athma  is svayam jyothi. (self light).

 Brihadaranyska upanishath  4-6-9

Here this athma , that means  purusha is self light.

 

 Purusha in dream time is  self light. Svayam light means to enlighten itself  y itself. Athma in awakenness, dream,in deep sleep(susgupthi)  always is   self light  form (svayanjyothi form) only. In awakeness  senses and mind  will be working. It appears as though athma has joined with those.

 

 But in dream he will be alone.  In dream there will be no senses, mind and intellects.This athma only creationg all karanas(senses), now all becoming himself  will be enlighting all. Experience of this dream is  universally common experience to all. Athma’s this svayam mahime(self greatness)  can be seen in dream. If truly seen to all three stages  athma is self light(svayamjyothi).

 

5) He only is true Brahmin!

Broihadaranyakopanishath (3-5-1)

 There fore practitioner(achiever, seeker),sadhaka) after completing scholarship, should learn to be in childhood. After getting childhood, and scholaliness(pandithya) , he gets called muni. After getting  non silence and silence  will become brahmana.

 

 To make decision that I am not body or senses  but athma only  is scholsrliness

(pandithya). This is produced by athma vidya only.

 

Non silence also that means these  pandithya(scholarliness) and childhood , silence  that means refudsal of  anathema things he is nlessed only! He only is true brahmana!

 

7)     These are unsecured boats!

Mundakopanishath  1-2-7

 These yajna yaga excetra form  karma called boats are not  strong(hard)!

 

Jnana is needed for liberation. By mere karmas liberation is not possible. One should get athmajnana for liberation.

 

8)     All karma fruits are  Noneternal (anithya) only!

Brihadaranyaka upanishath 3-8- 10

Hey gargi  who without knowing this Akshara in this world by homa and Havana excetras(sacrifices)  does karmas  fruits produced to such people

 

 Athma only is Akshara  Undestroyable brahma itself is  akshara. One who knows this athma is jnani. If athmajnana is got human life is bleed., apart from that if wahat ever else is known  (got), it is anithya (non eternal) only!

 

By claasical karmas those corresponding   fruita are got. But by that he will not getmukthi(liberation). All karma fruits are anithya only!  These  are words of jnani varenya (high among jnanies) yajnavalkya maharshi told!

 

9)     Katakopanishath  1-2-12

 Self light this athma  from ‘Adhyathma yoga’ if known  such valiant  will cross joys and defects.

Adhyathma yoga means , getting relieved by oiuter body excetras,  becoming left , with viveka coming inside qnquiry method. By doing like this Athmajnana will become strong. Then joys and sorrows will move away.

 

10)                        To all universe  Brahma only is vcause

Chandogya upanishath 6-8-4

 Hey Somya, all these animals are sanmulas. Sadayathana(?) also. And are sath prathistes.

 

This is fanmous manthra in Chandigya upanishath. Father uddhalaka  to his  dear son Svethakethu  adviced mantha is this. This manthra of  of summary of all upanidshaths.All these people(prajes) have come sath only. Here prajes means not only humans but all animals(jivies). All moving non moving animals taking birth in sath form  brahma, present in brahma(staying in brahma), at end get destroyed in Brahma only.

Pot sky  (ghatakasha)taking birth from  great sky(mahakasha) living, merges in  mahakasha(great sky ) only. Except sath form brahma  other animals,or world does not exist. This only summary of all vedanthas.

 

10)Unseen viewer

Brihadaranyakopanshath  3-7 -23

Athma is inseen viewer(drista). Unheard  shothri, Amatha manthri, avijnatha(unknmowable) vijnathri(knower).

 

 Meaning of this manthra is like this. Athma is unseen,  but seer(viewer) , unheard but shrothri, amatha  but manthri, avijnatha (unknowable) but vijnathri.(knower)

 

 Drista means seen by senses. Unseen means not seen by eyes. Dristri means seer or viewer.  Athma though he does not see directly   he is enlighting eyes only. Though athma is not heard by ears,  he is spirut (chauthanya) to  to ears. Mind or intellect can’t  vishyikarsu(to see as an object) .but athma is witness to  mind and intellect. Athma is knowinf these. Without becoming object to any sense oragans s he only is enlighting  prathyagathma(individual self). He only is amritha.

 

111) here no place to dry logic

 Katakopanishath. 1-2-9

With help of logic (tharkas)  it is not possible to get Athma.

 

 Oiuter things can be known by inmtellect.  But to understand prathyagathma  purity of mind is needed. For mind purity(chittha shuddhi)  shama(mind control), dama(senses control), uparathi, thithikshe (tolerance), shraddha, and samadhana(consolation are  means(needed). In clean mind ananthahkarana ( athma svarupa shines. Prathyagathma should be known by  experience   only and not by mere scriptures studies. Athma can’t be understood by dry logic.

 

12)To jignasu  Sadguru only is destination!

Mundakopanishath  1-2-12

 To know that brahma , mumukshu   should go to sadguru  who is  Shrothriya(one who knows Vedas) , brahmanista with devotion  by holding samith in hand.

 

Jignasu means knowledge desirer.(desire to know). To his jignase athmajnana is fruit. It’s fruit is liberation(moksha). To do brahma jijnasa  disciple should go to sadguru. He should not do jijnasa independently. Like this shankara has given caution.

A sadguru should be shrothriya , brahmanista. Shrothriya means one who knows vedanthas well. Brahmanista means one who has decided  myself is brahmanista. Who is residing in brahma only. By advice of  such sadguru  sadhaka(practitioner,achiever,  seeker)  can become jnani!

 

13)Cause offear  only is brahma

THAITTHIRIYOPANISHATH  2-8-1

 Due to fear of  this paramathma  bvayu(air) god is blowing. Due to his fear only  sun is rising. By his fear only Agni and Infra are doing  their their works. Death(mrithyu)  also due toi fear of  paramathma only is wandering.

 

 114) Athma only is true  dristri (viewer,seer)!

Brihadaranyakopanishath  3-7-23

 Than this athma there is no other(different)  viewer. There is no shothri  other than him. There is no other manthri than athma. There is no vijnathri(knower) different from athma. He only is your athma. He only is Antharyami(inner regulater), he only is Amritha Apart from him all other things are Artha only.

 

 This manthra refutes  different jivathma  thjan Athma.  Other than no different vijnathri . He only is my athma. Athma is chinmathra(CONSCIOUS ONLY) FORM. Athma is only one. Apnothi ithi athma.

 

This athma only  by upadhi (adjuncts) as drastri, by upadhi called ears  as shrothri, by upadhi called mind  Manthri, by upadhi called intellrect as vijnathri. He only is Antharyami(Inner regulater). He only is athma to all animals(jivies). Except him all remaining are artha. Thst means  anithya(non eternal) asathya(untruth),sorrow only.

 

15) He only is ‘oupanishada’ Athma

Brihadaranyaka upanishatha 3-9-26

I a,m asking you to inform a bout oupanishada purusha

 

 To athma who is prounded in vedanthsa is called  Oupanishada  pirusha.Upanishathsu prathipadithaha –upanishadaha.vedantha means upanishaths. Gods told in epics(puranas)  are called pouranika gods. Indra,Chandra(moon), mithraha, varuna ,Aryama – these are pouranika gods. Pouranika gods are  Not oupanishadika  purushas. Pouranika gods are anathemas, sopadhika(with upadhi) samsaries(family holders). Butoupanishadika purusha is  nirupadhika(upadhiless, absolute(paripurna)  parabrahma, asamsari Noinfamily hplder) principle.

Oupsanishada purusha is  nirupadhika(upadhiless), nirvishesha (non special), partdsless, non family ho;lder prathyagathma of  all, parabrahma. Having no relation of Nama(name) form kriya(action) , placeless timeless paripurna( absolute, complete) athma only isoupanishada purusha. He is non dual, paramartha  (transcendental,spiritual,real  prathyagathma.)

 

16) Such can’r become vedantha acharya!

 Katakopanishath 1-2-8

 Avara(low) acharya  if this parabrahma thathva if advices, by that Athmajnanawill not be produced. Because in matter of brahma (athma)  various arguers  imagine differently.

 

Athma is brahma , Brahma is athma. All our paramartha form is brahma). Bo jiva is truly family holder.  If vedantha ids read through books , thay will not be understood properly. Therefore  jijnasus  depending upon  sadguru should know from him.

 

If so who is such sadguru? That means brahmanista Acharyas.  Becoming worldfamous, asa expert in lecturing, though scholar in all scriptures , if he not brahmanista (suncirity) towards brahma)  then only one can become  sadguru.

 Mere dry scholar can’t become  vedantha Acharya!

 

17) thirty three gods are also brahma only!

Brihjadaranyopanishath  3-9-2s

 Eight vasus, leven Rudras, twelve Adithyas, like these are thirty one. Added with Indra and prajapathi  totally thirty three gods.

Eight vasus: dhara,  dhruva, soma, Ahaha, anila(air) anala(agni,fire)s, prathyusha andprabhasa.

 Leven Rudras: hara, bahurupa, thryambaka, aparajithsa, vrishakapi, Shambhu. Kapardi, raivatha, Meigavyadha, sharva, kapali.

Twelve Adithyas: Dhatha, mithra, aryama, shakra, varuna, Amsha, Bhaga, vivasvan, pusha, savitha, thvasta, and Vishnu. These three are called gana(group) gods. Ibra prajapathi are also brahma only.

 

18) he is  vithashoka(sorrowless)!

 Mundakopanishath 3-11-2

 Digfferent from  me  justa, Eshwara and own mahime(greatness) , one who knows , immediately he will become sorrowless.

 

To jivatyma  since births and births  sorrows and fascinations will be  cmong like flood.  This is called sorrow fascination ocean. Mumukshu jiva  should know Eshwara form which is different  jiva. Eshwara is not truly different from me.  He is  my own oaramartha form only. To one who knows this  there will be no trouble of sorrow ans fascinations?

 

19) YThis is joy of heavenly worldSS

 Katakopanishath  1-1-18

 A man nwho has got hravenly world there crossing sorrow  will be happy.

 

 To this world in which people live is called Earth or marthyaloka. Heaven world mens bed of joys. This heaven world is not got so easily.  Taking birth as brahmana(dvija) in this world, by doinmg veda studies, Agnihothra excetra doing classical  karmas m to such people only  hyeaven is got. In heaven there will be apsaras, kamadhenu, chinthamani all will be present. Therewill be bo sorrows of old age.  No siseasesto body. In heaven there will be massesof enjoyment.. but remember isanithya)(noin eternal) only.This is not liberation!

 

20)  All three are one and same!

Brihadaranyakopanishath.  3-5-1

Which is puthraishane  9desire for son) that is vitthaishane (desire for money), vitthaishane is  lokaishane (desire for world).  Toytall both these are Eshanes(desires) only.

 

 Puthraishane means desire to get son. Vitthaishane means desire for money.  Lokaishane means desiring to win heaven. EshNE MEANS DESIRE(KAMA). All thesw three are desires only.

 

Cause of desire is avidya(ignorance) only.  By avidya only kamas are produced. To one who has no avidya where is desire(kama)? If avidya ie destroyed  kamas are also destroyed.  Therefore for ignorant s onlt kamas troubles. But all are desires only.Ignorence is cause of all kamas(desires)!

 

21) this is fruit of blessings of  Eshwara only!

Svethashvatharopanishath. 1-6

 Whilke getting blessedness by Eshwara only  this joiva gets Amrithathva.

 

22)  by athyma only prana production.

Mundakopanishath 2-1-3

By thishma onlyu prana , mind and all senses take birth.

 

Ehis manthra sats greatness and  omnioresence of Athma.  By athma only is prana, mind and  all senses are  born.  prana means mukgya prana and  hiranyagarbha. Mind has four vritthies(mental thoughts) .those are  Mind,chittha, buddhi(intellect) Ahamkara(ego). This mind is also work of Athma. Sense organs( jnanendriysas) and  karmendriyuas are also born from athma only. It means athma is subtle  (sukshma)than  prana, mind ,senses.

 

23) Which is poarabrahma?

Brihadaranyakopanishath  3-6-1

  Now  vachaknavi  Gargi  asked yajnavalkya like this.” Hey worshipable yajnavalya, All these are interwoven (haasuhokku) in which?

 

“all ythis universe  is  iunterwoven in which? This universe means  means  all Adhyathmika, Adhibhouthika, Adhidaivika world. This whole universe is standing in which?  To all gods residence place, supportive, is which one . this is intention of question. In which world is interwoven that is  parabrahma- like this yajnavalkya’s answer.

 

24)Within us only there is kala purusha!

Prashnopanishath 6-2

Hey somya, DSukesha bharadvaja , in which athma  sixteen kalas are produced , that purusha is here within our body only.

 

Athma is called Shodashakalasha purusha.  He is within us only.  In this  purusha only sixteen kalas are born, live, and get destroyed. Cause of sixteen kalas  purusha is myself. One who knows like this bold.

Which are those sixteen kalas? These are  1) prana,2) shraddha 3)  sky 4) air(vayu)

 5)Thejas  6) water 7)earth  8) senses 9) mind 10) virya  11)  penance,12) Vedas, 13)karmas,  14)worlds and  15)namas 16) anna. In am cause of all sixteen kalas.

 I am different from all these sixteen kalas  Athma.This should be known. This is called Athmajnana.  This is btahma vidya also. Like this one who knows by experience  nishkala, akala, Amritha becomes. This is summary of last mantha of prashnopanishath!

 

25) If known no sorrow!

Katakjopanishath  2-1-4

 With whose help man is knowing   dream and  awakenbness, Such Mahantha vibhu athma  valiant who knows  will never sorrow.

 

‘One who kinows does not feel sorrow’ . This is summary of all vedanthas.. one who knows is bold. What is meant by knowing Athma? Athma is chinmathra svarupa  enlighting  awakenness, dream, and deep sleep. He himself without getting changed enlighting whole world  Athma only I am. One who knows like this is bold(viveki).

 

 

 

26)Did you see, Greatness of Akshara!

Brihadaranyakopanishath  3-8-9

Hey Garfi  In prashasana of this  Akshara only  sun moon present, will under control of  Akshara only. (na+ksharathi ithi akshara).

 

 Greatness of Akshara  this manthra informs.  Akshara means ‘na kshsrayhi  ithi Akshara. Non destroying brahma thathva.(principle). Not limited by place and time is  paramathma akshara.  Kshara is cause  of all people’s  creation,maintainance and destruction. Nama  rupa kriyaless  complete thathva is Akshara. Did you see greatness of Akshara!

 

127) these are children only!

Katakopanishath  2-1-2

 

 Following outer enjoyments  going children  there spread  mrithyu’s  pasha(rope).

(bondage) will be caughtunder control (of death).

T those who are unwise(avivekies)  this upanishaths calls  children, that means dullards,slows(mandas), fools!

 

 Small children throwing  edi bles which mother has give,. Running outside house   will get ynto troubles(accidents). In the same way elders  for outer desires  wander. Without seeing happiness there will experience sorrow. Birth death family  attainment itself is sorrow!

 

28)‘ by akshara’ knowledge  omniscience(sarvajnathva ).

Prashnopanishath  (4-11).

Hey soumya, souryayini  Gargra,. One who knws will become all by himself. that Akshara  as sarvajna(omnis cient) .

 

Akshara means destruction less parabrahma thathva. Thatiself is true form of all of us. From brahma up to  till ant   to all animals This akshara is true form. To know that  practitio ner’s (achiever,  seeker)  mind  will be true form.  To mumukshu  sadhaka only  mind should becpme pure. Viveka, dispassion, shama damas, mumukshuthva (liberation desirer)  named sadhana chathustayas should  be there. To such mumukshu sadhaka  only there will be knowledge  of Akshara

 

29)By knowledge  sins and punyas will get destroyed!

 MUNDAKOPANISHATH. 3-1-3

 Now jnani  throwinmg away  sins and punyas  having no any attachment, gets liberation called parasamya (supreme resemblance?).

 

 To jivathama sins and punyas are binding. Wife,son, planet, grain, fame  honour, ddishonour, anna(food) water- a sadhaka  can get if some how he tries. But can’t leave sins and punyas. Relation of sins and punyas  ttached to man  can’t be detached easily. But there is one easy method fr that. That is athma jnana path..

 

By viveka jnana  if one knows his true from  sins and punyas will get destroyed. By avidya only trouble  of sins and punya. By  Athma vidya only sins and punyas will run away! To cross sins and punyas itsels is parama samya condition.s. This only is jivanmukthi(liberation while living).

30)This is greatness of nama!

Brihadaranyakopanishath  3-2-12

Where this purusha dies, there then  which one will not leave?. Nama will not leave.

 

Jaravathkarava Arthabhaga  asked yajnavalkya: After this purusha dies  which will follow him without  leaving ? Body fallsssssss down, that means will burn into ashes. Or becomes soil. Senses and mind will also get destroyed. But which is the thing which does not get destroyed?

 

‘Nama’ follows. Yajnavalkya replied. Nama means name.  even after death of person also nama will not get destroyed. To abhideya there is destruction. To abhdana no destruction.  This nama is infinet.  Brahma ia also infinet. Therefore to one who has upasana of   nama as brahma   infinet fruirs are produced. Therefore nama should be done upasana as  vishvedevathas.  Among namaand namies  nama is nithya(eternal),Nami is anithya(non eternal). Nama only is beahma. This is greatness of nama! 

 

DECEMBER 1:

1)     He only is Anandamaya

Thaitthiroiyopanishath  2-5-3

Than this vijnanamaya athma there is another athma  insid. Heonly ids Anandamaya athma. By this anandamaya Atma only  this vijmamamaya athyma is complete.

 

 This Upanishath informs  five koshas(sacs). Threy are annamaya, pranamaya, Manomaya, vijnanamaya, and Anandamaya. Than previous athma next next athma  will be more subtle(sukshma).

 

 Vijnanamaya athyma  intellect ful(intellect maya, buddhimaya). Vijnanamata isprathyagathma even to  Manimaya athma. More subtle than vijnanamaya athma is anandamaya athma. Ananda(bliss) is goal of all karmas. This anandamayathma is also  anathyma(non self)  only. He is also one among psanchakoshas. Parabrahma only is ture prathyagathma. Without attachment of  panchakoshas this athma only is  beyong panchakosha  pure complete (absolute) athma!

 

2)      This is bridge to Liberation!

Mundakopanishath. 2-2-5

 Know this Athma only. Leave all other talks.. This is means to Amrithathva.

 

To adhyathma sadhakas this manthra tells diet.(to be done and not to be done.

First of all athma is to be known.  Contemplation  (anusandhana)of athma should be done. By Athma only whole universe is born. Later matter of anathma (non self)    things should be done. Related to apara vidyas all  all matters should be left. Thereby athma  knowledge is produced. By this Atmajnana amrithathva  (Liberation) is got. Athmajnana is like bridgre to liberation !

 

3)     This is secret of Adhyathma  yoga!

Katakopanishath  1-3-13

 A viveki(wise person) shouls hide speech sense in  mind. That mind in pure intellect, intellect in Hiranyagarbha , hiranyagarbha in peaceful Athyma  should be made to reside.

 

Body senses mind intellect  making to melt in prathyagathma  Adhyatyma yoga is to be achieved.  This is adviced here. This body is work of  inert(jada) panchabhuthas( Five great elements). This mind is servent of intellect! Mind works as per instructions of  intellect. Mind has it’s own independent existence!. Mind follows words of intellect.

 

This vyasti  (individual) is  universal form  part of Hiranyagarbha only. That Hiranyagarbha is also manifestation (avirbhava) of  athjma only. With viveka that ‘I am  athma ‘only done enquiry method is  Adhyathmayoga.

 

4)     What  a fate to god !

Mundakopanishath 31-2

In this equal body  completely drowned  jivathma  having fascination  sorrowsa from Anishe.

 

‘Anisha’ means humble feel.  Produced from Avidya  humble condition only. This is called anishe. I am diseased, I am incapable, I am old, I have nobody to me, What I can do alone? I have got such low condition,ayyo! My matter is not needed to anybody . to know lkike this is Anishe. Cause for this is wrong knowledge That I am body. This is fate of jiva!

 

5)     Athma itself is true light!

Brihadaranyaka upanishath  4-3-6

Athma only becomes light to him.  By athma called light only he  sits,goes, does karmas, comes back.

 

This is Manthra of jyothi brahmana. To this jivathyma which is true light? When janaka asks like this  Yajnavalkya tells ‘sun’. When sun sets?, moon, when moon also sets  fire. When there is no fire  vak(speech). When speech is not there, which is jyothi(light)?. To this  question yajnavalkya replies like this.

 

Athma only is light. Athma only is jyothi. In ddep sleep there will be no any outer light. Even senses(Indriyas) are not present. But athma will be there . by athma jyothi this karya karana sanghatha (body senses group)  is doing it’s transactions. Than sun,moon, fire, stars, this athma only is light. This is our paramartha Athma!

 

6)      These are means of knowledge attainment(jnana prapthi).

Mundakopanishath 3-1-5  

 By truthy,  by penance, by samyak jnana (right knowledge)s  and by celibacy( brahmacharya)  this athma is to be understood.

 

 Before getting knowledge  means (sadhanas) are also told in upanishaths. Purity of mind is very important. If there is purity of mind , athma jnna will be got.

What is to be done to get  pure mind? True words, senses control, and veveka (wisdom). Senses control, sadguru service, brahmacharye(celibacy)  Purity of mind is a must to gain knowledge.s By vedantha sentences meaning, by study of  of Vedas athma jnana is got.

 

9)     These are brahmavidvaristas!

 Mundahopanishath 3-1-4

 Athmakrida ,athymarathi, Athmakriya, such  jnanies  are high among brahmavidas.

 

Who is brahmajnani  Whether he does dvaitha(dual) transactions like us or not. To all these questions  this manthra gives answer.

 

Jnani is one who is  who is athmakrida, athma ratha, athmakriya s he only is jnani. Though he has all  three features,  though jnani is doing all transactions, like ignorents  all these are mere  drama, He knows all these are false( Mithya). To ignorents it  ids truth only. This much only is difference.

 

 To jnani who is athma krida(plays in athma only), athma ratthi n will have no interest in anathema(non self) things. To one who has drunk amritha s thyere will be no desire of  sea water! If seen so, to athmajnani there is no  different dvaitha  thing different from him.

 

10)                        Athma is not exercise of Intellect!

Mundakopanishath  3 -2 -3 )  

 This athma is  not got by  pravachana, or by medha capability, by much done listening .

 

Pravachana means study of  veda studies. This is not easy also. But athmajnana is not got by it. Having shama damas( shamadi shatkas)  to intensive mumukshus only  jnana is got. Guru’s service and his blessings vare needed.

 

11)                        Secret of Antharyami( iunner regulater).

Brihadaranyaka upanishath  3-7-4

 Who is present in water, in fire(agni) in sky(anthariksha) , in air, in heaven, in Adithya, In directions, in moon, in star system, in sky, in dark, in thejas(brightness), being present inside all these, who controls(regulates) all these, he only is Antharyami athma.

 

 He only is athma  who is present in all animals(jivies). He is invisible to evidences! Parabrahma only is Antharyami.

 

12)                        It is not possible even for sun excetras!

Katakopanishath  2-2-15

 That sun can’t enlighten, moon or stars can’t enlighten  athma. These lightnings also cant enlighten athma. How can this fire enlighten athma? Self bright enlighting   athma only  following all enlighten. By his light only all these are

Getting enlighted.

 

13)                        Advaitha in vedantha

Brihadaranyakopanishath  4-3-32

 Like water athma  as drstri(viewer)   will be advaitha. Hey king janaka, this only is brahma world. Like this yajnavalkya adviced to king janaka.

 In this manthra word advaitha is seen. Advaitha is visheshana yto Athma. Athgma is in advaitha form. Athma is ,ike water. Water isone only. Is it not? Water is pure by nature. Due to relation of upadhi(adjunct), in water adultartion (pollusion) is produced., due to avudya , in pure athma also  dvaitha is seen.

 

That atma only is  abhaya(fearless),amritha, advaitha. Athma’s form in deep sleep is informed here. In sushupthi (deep sleep) there will   no relation of upadhies, natural form will be there. This only is brahma loka. To sushupthi only name brahmaloka. Brahmaiva lokaha- brahma loka.  In meaning ‘brahma itself is loka ‘ Sushupthi is called brahmaloka. This is advice of yajnavalkya to  king janaka.

 

14)                        Even prana apanas are not independent!

Katakopanishath. 2-2-5

 Either prana or apana  no one person will survive. In whom these prana  apanas are   are residing  by that athma only, all aniumals live.

 

 All think that prana only is athma. This feel is not righhht. Because  prana apana  vyana udana samanas s, Senses (indriyas) are not independent.  All of threes  uniting together  in body  are working for Athyma ,in his presence. This athma only is asamhatha, chidananda form, paramartha9real0  form. Be ause that athma only value has come to these animals. By athma only prana excetras are living. This athma himself is prathyagathma. Onm e who him as myself is bold. He only is brahmajnani. He is aja, ajara,  amara, amritha, abhaya,  advaya(non dual).

 

15)                        Very far,very near!

Mundakopanishath  3-1-7

 Brahma is far away from far. In the same way ir is very near only. To those who know properly    athma is present  inside as athma.

 

Parsamsthma is he very far or very near.  To this question  both far and near. To those who know properly brahma is very near only. It is outr inside only. This is also not right.  He himself is brahma. Sky is it near or far? When what is sky is known properly it is near only. If really seen sky is omnipresent.(sarva vyapaka). As cause of sky who is present as inside outside is hma. One who knows athma becomes athma only.

 

16)                        In both athma is fearless!

Brihadaranyakopanishath.  4-3-18

 Like maha mathsya(great fish)  this purusha  this svapnantha and  buddhantha  ones respectively(anukrama).

 

 As big fish moves from this bank to that bank  naturally moves. In the same way Athma also  moves from awakenness to dream and from dream to awakenness.  He does not attach to stages(avasthes).

 

 Awakennmess and dream stage are  mutually peculiar.  When awaken no dream.  When in dream no awakenness. Here upadhies  which are present are not there.

 But athma will be moving in awakenness and dream easily. Athma is not related to both these. But he enlightens both. He ispure without any relation  dream and awakenness.

 

17)                        To such people only eternal joy!

 Katakopanishath  2-2-12

 This athma who is inside us only who know through by  studying scriptures to such bold only permanent joy.

 

 All men  want joy. But it is not got. Nobody wants sorrows. Then what is to be done for getting joy. Here is mrithyu god’s divine message. What is that is “if athma is known real joy  (ananda,bliss) ’

 How to know this athma. By following advice of scriptures ans acharyas.  Supreme Joy is got  and sorrows are removed.

 

18)                        Fruit of friendship of prajnathma!

Brahadaranyakopanishath. 4-3-21

 Thi purusha joining with  prajna athma  outside things or inside things  does not know anthing.

 

 In deep sleep  time  thi s  athma joining with prajna  will have united. From upadhi of awakenness  as vaishvanara, by dream’s upadhi(asjunct ), as thaijasa, by upadhi of  sushupthi (deep sleep) as prajna  Athma is appearing.   In sushupthi athma is called prajna. Prakarshena janathi thi prajnaha,prajna eva prajnaha! Due to conscious form  athma is called prajna.

 

 In deep sleep  in sushupthi  athma joining with  prajna will get united. Athma would have  detached  relation in awakenness and dream. Therefore only Athma will not see anything different from him. As mere solid mass pof consciousness, athma as himself by himself  will be non dual(advithiya ) form. There crossing wants and unwants, will be in his natural form. This joy of sushupthi(deep sleep)!! Fruit of friendship of  prajnathma.!

 

19)                        Though within us we don’t know!

Katakopanishath  1-3- 12

  Though this Adithya is hiding in all animals, will not be seen by ajnanies(ignorents). But sukshma darshies   who are vivekies   by vivekaful subtle  (sukshma)intellect, will identify this athma.

 

 Then how to know athma? With subtle intellect  after listening advice of shasthracgaryas( scriptures teachers), late doing listening, manana(recapitulation) , and nididhyasana is done then mind becomes matiured. Will become concentrated. Then nidchaya (definite) knowledge that I am  brahma is produced. This only is Atmajnana. By that only liberation.

 

20)These only are yathi pungavas!

Mundakopanishath 3-1-5

jyothirmaya ( lightful) , clean(shubhra) athma will be there inside body. Him defectless yathies know.

 

Who has occupied all, who has hoided all in himself ,who is knowing all. In spite of this  first athma should be seen inside body only. Though he is in body he has  no attachment to body. He is pure chaithanya(spirit)  form only.   Though sky is omnipresent , it is not attached to any thing. He is pure like sky only. Athma is known by yayhies  or rushoies.

 

20)                        This is athma’s source place!

Brihadaranyakopanishath  4-3-19

 One who is  sushuptha  will not desire any kamas. Will not see any dream, to this place only this purusha comes and joins.

 

This manthra describes sushupthi(deep sleep).an example of bird is given. Bird flies in sky , getting tired , for toiredness removal   comes and sits in it’s nest,  in the same way, in the same athma joins his  joyful residence  sushupthi. There he will be in his source form  and will be happy(Anandi). Sushupthi is own house of  athma!

 

21)                        Greatness of four vyahrithies!

 Thaitthiriyopanishath. 1-5 bhuhu, bhuvaha, suvaha are three  famous vyahrithies. But mahachamasa’s son  Mahachamasya  maharshi  found out fourth vyahrithi called ‘mahaha’. This only is brahma. This only is athma.

 

 In upanishaths vyahrithi upasanas are informed. Bhuhu,bhuvaha, suvaha – aee three vyahrithies. Bhuhu means eath(earth world), , bhuvaha means Anthariksha world, suvaha means heaven. Like this upasana should be done.

 

Apart from these  three,fourth another world  is there.  It was found by Mahachamasya maharshi. This only is Mahaha named vyahrithi. This only is Adithya,thgis is moon, this only is brahma. This only is athma. Like this to one who does upasana of four vyahrithies, all gods blessings re got.

 

22)                         Dhyayathiva lilayathiva

 Brihadaranyakopanishath  4-3-7

  In pranas jnanamaya, in heart jyothi form, purusha is there. He only is Athma. He appears as though meditating, as though shaking .

 

 Who is athma? To this question of janaka, yajnavalkya’s answer is this. One who is vi jnanamaya In pranas is athma. Occupying all senses, filling chaithanya  (spirit)in these, , enlighting all senses, one who is present is athma. This athma himself has become jyothi. By blessings of Athma named paranjyothi(supreme light) only  senses(Indriyas) live.

 

 Due to Athma only senses are living. Athma is in chathanya form(spirit) form in heart.  This athma is brahma. This athma appears as dhyayathiva (as though knowing), leelayathiva as though transactiong ., But in athma no  such actions. Or canges.This is greatness of athma.

 

24) WARNING OF DEATH GOD (MRITHYUDEAVATHE< YAMA)!

 Katakopanishath. 2-2-7

 Few  to get body enter yoni(woman’s uterus). Still few accoding to  their their previous karmas  according to their  upasana samskaras, take birth as  plants and trees.

 

In our bharathiya cultiure   rebirth is accepted. They will get births according to their their karmas. By athmajnana rebirth can be avoided no other path. By punya karma better births ,  by mix of punya and sin  human birth, by mere sin karmas low birth! Be careful! There are rebirths.

 

 In this birth if we have done punya karmas as a result of its, to such persons in next life there will be human burth only.  Who inm this life follow  bad vritthi s, who behave like demons, such people in next life  as birds, animals, insects, as creatures , , as plants and trees, as rock, as mountain s take birth.s this is warning of death god(mrithyu devathe, yama).

 

25 ) this is summary manthra of Vedas. In front also amritha brahma,s beckside also brahma, brahma to south , brahma to north   (right side, left side). What exists above and below is brahma only. This whole universe is  varista(supreme) brahma only.

 

 Summary of vedantha darshana  this manthraadvices.” Th is whole universe is  absolute( paripurna) brahnma only”- this much only is message of all  vedanthas. Summary of ten upanishaths is  this much only.! In front anfd back of us, all exista is brahma only. Let right, below above, inside outside – all this is brahma only! We should get adviced from sadguru only by enquiry (vichara) method!.

 

27)IN SUSHUPTHI(DEEP SLEEP) NO DVAITHA!

 BRIHADARANYAKA UOANISHATH  4-3-22

  In sushupothi  father is not father, mother is  not mother, worlds are not worlds, godds are not gods, Vedas are  not Vedas.

 

 In awakenness and dream only all dvaitha(dual) transactions take place. All difference relationms are   in awakenness  and dream only. Father, son,husband, wife, varna,Ashrama,  dharma adharma , Vedas,gods, worlds- - nall  appear as true in awakenness only.

 

 But in sushupthi ? all difference transactions  are didsappeared here. In sushupthis father is not father, son is not son, wife is not wife, Vedas are not Vedas, gods are not gods, scriptures are not scriptures, Guru is not guru, disciple is not disciple,. All differences are due to Avidya only. By upadhi only  bhedas appear. When there are no upadhiesa, there will be no difference. Here now all amritha by upadhies only differences appear.s when there are no upadhies(adjuncts) no differences.  Thyen here all is nirvishasha  athma alone only. Is it not?,

 

28)Now also it ids possible to all!

Hatakopanishath  2-3-18

 Another like nachketha  knows athma , such will get brahma only  will become free from sins.

 Anybody ‘who knows will become liberated’. Nachiketha knew athma thathva from mrithyu(yama) and became liberated. In the same way anybody can get liberated. Athmajna and liberation are not right of any one person. To one who eats sugar he will feel sweet. Is it not? Fitre burns one who touches. Likethis any body is independent to know his athma. Liberation  is inborn right os each person  and nature(svabhava).

 

29)This is  plan of  crossing family destination.!

Mundakopanishath  3-2-1

 Who for akama  does upasana of brahmajnani , such bolds they will cross this sukra path and go.

 Brahmajnani sadsguru is higher 9bigger) than  god. If told sio it is not a mistake!

 If devotees  do upasana of brahmajnanies  9sadgurus)  with pure mind, they will cross this birth and death path only! Shukra means semen  which is cause of body birth. . they will cross this and go.  They have no rebirths! “na punaha yonim prasarpanthi” tells shanlkara’s bhashya(commentary). Therefore mumukshus should  worship brahmajnanies with devotion .

 

30)There will be nothing else.

Brihadaranyakopanishath  4-3-23

 Different from  athmsa second is not at all present in sushupthi. If were present , it would have seen by  evidences.

 

In deep dsleep  athma will be chinmathra(conscious only). Athma is always drik (viewer) form only. But why athma is not knowing this world there? To athma who is conscious form  ignorance should not be there. Is it not? This current manthra gives answer to this.

 

In sushupthi(deep sleep) for anthma not knowing  athma’s iugnorence is not cause. Because there will be no different things from athma. There will be no pramathri(knower),  pramana(evidence), or prameya  ( to be known)are not there.  All will be athma only! If there are things to be known ,then only athma will know? Different from athma there will be nothing. In sushupthi all is athma only. Knower, to be kbown, knowledge all  all will be one in Athma. Athma will be non dual(Advithiya) there. Therefore athma is not knowing anything there.

 

31)RELIEF FROM NAMES AND FORMS!s

Mundakopanishath  3-2-8

 In the same way  jnani  getting liberated by bondages of names and forms  higher than the high(para) purusha he will join.

 

Names and forms are bondages. Thy are due to ignorance.s Without adding to  form of thing  due to upadhi(adjunct) relations only  names and forms are appearing. After rise of knowledge(vidya) names and forms will detach. This itself is liberation.

 A brahmajnani by satrength of knowledge  knowing I am nirupadhika brahma only. He has destroyed all imagined names and forms. He is paripurna(complete , absolute) brahma form  while living  only.

 

 31)If there is athmajnana no rebirth.

Katakopanishath  1-3-8

 This viveki mumukshu without repetition  vaishnava pada, that means  liberation he will get.

 

 God’s supreme blessing to man is  is human birth, human body. This human body ia better chariot. By it’s help a man can get liberation and get krithakrithyathe. ( afeeling what is to be done is done). As viveki controlling his senses mumukshu  walking in adhyathma path  should get liberation.

 

 By doing much punyakarmas  after death  how evere much high destination is got one should return from there. Pithri  loka, gandharva loka, heaven world, up to brahma world  all are anithya(non eternal, temporal) only. But athmajnani such will getr liberation. This moksha(liberation)  is not got  like karma fruits. Liberation is brahma svarupa(form). To get brahma means to remain in brahma form only. Brahmajnani will become brahma  svarupa(form) only. This itself is jivanmukthi(Liberation while l,iving). He has no rebirth!!

,,,,,,,,,,, VEDANTHA SAMVATHSARA COMPLETED FULL  on 20-10-25,,,,,,,,

,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,