10 shivaratri sandesh

7/29/2019 10 Shivaratri Sandesh

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SWAMI'S DISCOURSES ON LORD SHIVAThe terms Siva or Shankara mean Auspicious. Sam means Chitaananda (Blissful Awareness). Kara means the one who causes it. Shankara means the One who causes blissful awareness. Shankara is the One who confers Chitaananda on those who take refuge in Him or adore Him.

The secret of Creation is evident from the description of the form of Siva. Thecrescent moon on Siva's head symbolizes the consciousness in human beings, the Ganga symbolizes the Life Force and the snakes on Siva's body represent the myriad of living beings. He resides on a silver mountain. His dearest friend is Kubera, the Lord of Wealth. Despite being endowed with all these, why was He obligedto carry the begging bowl? To demonstrate to the world that every kind of wealthis a hindrance to spiritual advancement, Siva renounced everything. It is through renunciation Siva became the eternal embodiment of supreme bliss.Iswara is also symbolized in the Linga Form, Lings is derived from the Sanskritroot, Li, means Leeyathe, 'merges'; it is the form in which all forms merge. Siva is the goal who blesses beings with the most desirable gift of meaning in theuniverse. That is the end, the death, which one should strive for, the end whichSiva can vouch-safe.

Siva means, graciousness; auspiciousness; Mangalam. He is all graciousness, everauspicious, Sarva Mangalam. That is the reason why the epithet, Sri, which indi

cates these qualities, is not added to the name Siva, Sankara, Eeshwara etc. Itis added to the number of Avatars, for they have taken on perishable bodies fora specific purpose. They have to be distinguished from other humans, by the epithet, Siva is eternally gracious, auspicious, Mangala and so the epithet is superfluous. Siva is adored as the teacher of teachers, Dakshinamurti. The form of Siva is itself a great lesson in tolerance and forbearance.

The Lord has another name. It is only when the love principle underlying this name is rightly understood, the real form of the Cosmos can be recognized. That name is Saambasiva. Saa means divinity. Amba refers to the cosmos. Siva means theSupreme person (Purusha).

Easwara has yet another name: Yogasikha. The sky is His blue form. The direction

s (Dik) are His garments. Hence He is known as Digambara. He is also known as Panchaanana - the Five-headed One. The five are: Earth, water, fire, air and aakaasa (space). His five heads represent the five basic elements (panchabhuthas). Siva is also described as Bhuthanaatha - the Lord of all created beings. Bhutha refers to creation. Easwara is the Lord of every creature in the universe. Hence,the entire cosmos is reflected as an image in the Lord. Siva is known as Subhankara- the one who is ever good (Subham).

The three eyes of Siva represent the three worlds (lokas). Siva's trident is symbolic of the Past, the Present, and the Future, the three aspects of Time. The three gunas (Satwa, Rajas, Tamas) are images of the Trinity - Brahma, Vishnu, andSiva. The three worlds, the triune aspect of Time, the three gunas (qualities)are the manifestations of the Easwara Principle.

It is for the well being of the world that Siva swallowed the Halahala poison. Again, it is for the sake of the worlds good that Siva contained the Ganga in Hismatted locks. Siva bears the moon on His head to confer peace of mind on mankind. When man moulds himself on the pattern of Easwara, he will get rid of all hisevil tendencies and offer to the world what is good in him. That is the meaningof the worship of Siva. It is only when man gives up utterly his bad thoughts,evil desires and wicked deeds, he will be able to transform himself into divinity.-Bhagawan Baba


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Source: Divine Discourses|Feb 23 1990| |Mar 5 1973|Kind courtesy: www.eaisai.com/baba/

Lingam means simply "the sign", "the symbol"; it is just a mark, which indicatesmerging (laya); that is to say, the passing away of the mind and all mental agitations and all mental pictures, which means, this objective world. Shivaraathriis the day on which the moon, the presiding deity of the mind, is as near Layaas possible and so, just a little extra effort that day leads to full success; the Saadhaka can thereby achieve complete Manonaashana (destruction of the mind).The realisation is that everything is subsumed in the Lingam .- From Bhagawan's 1963 Maha Shivarathri Discourse.Om Sai Ram

The Pancha Bhoota Stalams or 5 temples celebrating Lord Shiva as the embodimentof the primary elements are

Sri Kalahasti - Air

Tiruvannamalai - FireChidambaram - SpaceTiruvanaikkaval - WaterKanchipuram - Earth

Om Sai Ram

The 12 Jyotirlinga Shrines of Shiva

The Dwadasa Jyotirlinga shrines or the 12 shrines enshrining Shiva in the form o

f a Jyotirlingam, have been held in great reverence since time immemorial

The southernmost of these is located at Rameswaram, while the northernmost is located in the snowy heights of the Himalayas at Kedarnath.

Somnath is the foremost of the 12 Jyotirlinga Shrines of Shiva.It is located atPrabhas Patan in Saurashtra in Gujarat.

Sree Sailam - Sree Sailam near Kurnool in Andhra Pradesh enshrines Mallikarjunain an ancient temple rich in architectural and sculptural wealth. Adi Sankaracharya composed his Sivanandalahiri here.

Ujjain - Mahakaleshwar Jyotirlinga shrine The ancient and historic city of Ujjai

n or Avanti in Madhya Pradesh is home to the Jyotirlinga shrine of Mahakaleshwar.

Omkareshwar: an island in the course of the river Narmada in Madhya Pradesh ishome to the Omkareshwar Jyotirlinga shrine and the Amareshwar temple.

Kedarnath - the Northernmost of the Jyotirlingas. Kedarnath, nestled in the snowclad Himalayas is an ancient shrine rich in legend and tradition. It is accessible only on foot, six months in a year.


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Bhimashankar - Jyotirlinga Shrine is associated with the legend of Shiva destroying the demon Tripurasura. Bhimashankar is located in the Sahyadri hills of Maharashtra, accessed from Pune.

Varanasi - The most celebrated pilgrimage site in India The Vishwanath temple inBenares in Uttar Pradesh is the goal of the thousands of pilgrims that visit this ancient city. The Vishwanath shrine is revered as one of the 12 Jyotirlinga shrines of Shiva.

Tryambakeshwar - The origin of the river Godavari is intimately linked with this Jyotirlinga shrine near Nasik in Maharashtra.

Vaidyanath temple at Deogarh The ancient pilgrimage town of Deogarh in the Santal Parganas area of Bihar is revered as one of the 12 Jyotirlingas of Shiva. Nageshwar near Dwarka in Gujarat is one of the 12 Jyotirlinga shrines of Shiva.

Rameswaram: This vast temple in the island of Rameswaram, in Southern Tamilnaduenshrines Ramalingeswarar, and is revered as the southernmost of the 12 Jyotirlinga shrines of India.

Nageshwar near Dwarka in Gujarat is one of the 12 Jyotirlinga shrines of Shiva.

Grishneshwar Jyotirlinga Shrine is a temple located in the vicinity of the tourist town of Ellora, which has several rock cut monuments

Saurashtre Somanaatham Cha Sree Saile MallikarjunamUjjayinyaam Mahaakaalam Omkaare MamaleswaramHimalaye to Kedaram Daakinyaam BhimashankaramVaaranaasyaam cha Viswesam Trayambakam GowtameethateParalyaam Vaidyanaatham cha Naagesam DaarukaavaneSetubandhe Ramesham Grushnesam cha Shivaalaye

I find you reading and appreciating the Prema of the Rishis and the Gopis and the Vanaras of past ages; but you ignore your present responsibility. For example,

examine, each one of you, how far have you profited by coming to Puttaparthi now or so often in previous years? How far have you shown Prema to others, the Prema that you find to be My All. Namasmarana, I have told you often, is the best exercise to acquire Prema towards God and all that is great. But have you tried that recipe? Has it become as essential for you as the very breath? That is the test of your sincerity and of the success of your pilgrimage to Puttaparthi everytime.

Ref: SSS Vol II Ch 21 [Adhara and Adheya] p108.Om Sai Ram

Shiva Mangalashtakam

[Mangala Octet on Lord Shiva]Translated by P. R. Ramachander

[Mangala stotras are normally recited at the end of reciting several stotras orthe end of singing several songs or at the end of an auspicious function. The devotee wishes auspiciousness to the Lord. Mangalam may also mean good wishes or wishes for a happy ending.]

Bhavvaya Chandra choodaya,Nirgunaya gunathmane,


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Kalakalaya rudhrayaNeelagreevaya Mangalam. 1

Mangalam to him who has a blue neck,Who makes things happen,Who wears the crescent of moon,Who is without properties,Who is the soul of good conduct,Who is the death to god of death,And who has a very angry form.

Vrusha roodaya bheemayaVyagra charmambaraya cha,Pasunaam pathaye thubhyamGowrikanthaya Mangalam. 2

Mangalam to the consort of Gowri,Who rides on a bull and is gross,Who wears the skin of a tiger,And who is the lord of all beings.

Bhasmodhulitha dehayaVyala yagnopaveethine,Rudrakshamala bhooshaya

Vyomakesaya Mangalam. 3

Mangalam to him who has the sky as hair,Whose body is anointed with holy ash,Who wears a holy thread of snake,And who wears the garland of Rudraksha.

Soorya chandragni nethraya,Nama kailasa vasine,Satchithananda roopayaPramadhesaya Mangalam. 4

Mangalam to the god of the impassioned devotee,

Who has sun, moon and fire as his eyes,Who lives on Mount Kailasa,And has the form of real perennial joy.

Mrutyunjayaya sambhayaSrushti sthithyantha karine,Tryambakaya susahanthayaTrilokesaya Mangalam. 5

Mangalam to the Lord of the three worlds,Who helps us with victory over death,Who is always with Goddess Amba,Who does creation, upkeep and destruction,

Who is the lord of Trayambaka,And who is extremely peaceful.

Gangadharaya somayaNamo hariharathmane,Ugraya tripuragnaya,Vamadevaya Mangalam. 6

Mangalam to the god of the left,Who carries river Ganga,


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Who is the moon,Who is the soul of Vishnu and Shiva,Who is very powerful,And who destroyed three cities.

Sadhyojathaya sarvayaDivyajnana pradhayine,Eesanaya namasthubhyamPanchavakthraya Mangalam. 7

Mangalam to him who has seven necks,Who is instantly born and faces north,Who passes on holy knowledge to people,And who is Lord Shiva whom I salute.

Sada shiva swaroopayaNama sthath purushaya cha,Aghoraya cha ghoraya,Mahdevaya Mangalam. 8

Mangalam to the greatest of Gods,Who has a mien which is ever peaceful, (mien= bearing: dignified manner or conduct )Who is the true Purusha,

Who is fearful and not fearful.

Mangalashtakam ethad vaiShambhorya Keerthayed dhine,Thasya mruthyu bhayam nasthiRoga peeda bhayam thadha. 9

He who sings the praise of Lord Shiva using Mangalashtakam daily,Will not have fear of death and also fear of disease and bad times.

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Adi Sankaracharya'sShiva Manasa Pooja[The mental worship of Lord Shiva]Translated by P. R. Ramachander

Aaradhayami mani sannibham athma lingam,Maayapuri hrudaya pankaja sannivishtam,Sradha nadhi vimala chitha jalabishegai,Nithyam samadhi kusmaira punarbhavai.

(This stanza does not appear in most of the texts of Shiva Manasa Pooja but appears in Nirguna Manasa Pooja.

But the version which I consult includes it here as the first stanza)

I worship that Linga,Which is in me as my soul,Residing in the illusory lotus of my heart,Getting bathed by the clear water,Of the river of my devotion,And worshipped daily by the Lotus,Of my meditation for avoiding another birth.


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Rathnai Kalpitham asanam, Himajalai snanam cha divyambaram,Naana rathna vibhooshitham mruga madha modhanvitham Chandanam,Jathi champaka bilwa pathra rachitham, pushpam cha doopam thathaa,Deepam deva dayanithe pasupathe, hrud kalpyatham gruhyatham.

I offer you an imaginary throne made of precious jewels,I offer you bath in the water of melted snow from the Himalayas,I offer you holy silken cloth to wear,I adorn you with very many precious jewels,I offer you musk and sandal,I offer you Bilwa and Champaka flowers,And I offer you the holy lamp,But all these I offer in the portal of my mind,Please God who is merciful and who is the Lord of all beings,Accept my offerings and bless me.

Souvarne nava rathna Ganda Rachithe, pathre Grutham Payasam,Bakshyam pancha vidam Payo dadhiyutham, rambha phalam panakam,Saaka namayutham jalam ruchikaram, karpoora gandojwalam,Thamboolam manasa maya virachitham Bhakthyo prabho sweekuru

Sweet rice in a golden bowl inlaid with the nine jewels, the five kinds of foodmade from milk and curd, bananas, vegetables, sweet water scented with camphor,and betel leaves - I have prepared all these in my mind with devotion. O Lord, p

lease accept them.

I offer you Ghee and the sweet payasam in golden vessel ,Decorated with nine type of precious gems,I offer you five different dishes made of curd and milk,I offer you panakam made of sweet fruits,I offer you tasty sweet scented water to drink,I offer you the lamp made of camphor along with tinkling bells,And I offer you betel leaf and nut,But these are offered by my mind with utter devotion to you,So Lord Kindly accept and bless.

Chathram Chamarayoryugam vyajanagam, chaa darshakam nirmalam,Veena bheri mrudanga kahala kala geetha nruthyam thada,Sasthangam pranthi sthuthir bahu vidha, hyethat samastham maya,Sankalpena samapitham thava vibho , poojam gruhana prabho.

I offer you a pretty stage,I offer you couple of decorative fans,I also offer you shining mirror,I offer you Veena, kettledrums, Mrudanga and a very big drum,I offer you song and dance,I offer you full prostration,I offer you several types of prayers,

But all these I offer you my Lord, in my mindSo Lord kindly accept this my worship.

Aathma thwam Girija Mathi sahacharaa, prana sarreram gruham,Pooja theey vishayopa bhoga rachana, nidhra samadhi sthithi,Sanchara padayo pradakshina vidhi, , sthothrani sarva giraa,Yadyath karma karomi thathad akhilam, shambho thavaradhanam.

My soul is your temple my lord,My activities are thine attendants,


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My body is thine home,My acts to please my senses are thine worship,My act of sleep is the deep meditation on thee,All my walks with my feet are thine perambulations,What ever falls from my mouth are thine prayers,Oh Lord, everything I say and do are thine forms of worship.

Kara charana krutham vaak kayajam karmajam vaa,Sravana nayanajam vaa maanasam vaa aparadham,Vihithamavihitham vaa sarva methath Kshamaswa,Jaya Jaya katunabdhe sri Mahadeva Shambho.

Please pardon Oh lordAll those acts committed by me,By hands, by action, by body orBy hearing, by my sight, or by my mind,Whether they are proper or improper..Victory oh victory, Oh, ocean of mercy,Oh, The greatest of Gods and Oh benevolent one.

Matha cha Parvathy Devi,Pitha devo Maheswara,Bandhava Shiva Bakthamscha,Swadeso Bhuvana thray.

My mother is the goddess Parvathy,My father is the Lord Shiva,My friends are the devotees of ShivaAnd my native place is all the three worlds.

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Adi Sankaracharya'sVakya Sudha

[also known as Bala Bodhani]The Essence of the TeachingTranslated by Charles JohnstonE-Text Source: Advaita Vedanta Library

Seer and Seen1. The form is seen, the eye is seer; the mind is both seen and seer. The changing moods of mind are seen, but the witnessing Self, the seer, is never seen.2. The eye, remaining one, beholds varying forms; as, blue and yellow, coarse and fine, short and long; and differences such as these.3. The mind, remaining one, forms definite intentions, even while the characterof the eye varies, as in blindness, dullness, or keen-sightedness; and this holds also of hearing and touch.

4. The conscious Self, remaining one, shines on all the moods of mind: on desire, determination, doubt, faith, unfaith, firmness and the lack of it, shame, insight, fear, and such as these.5. This conscious Self rises not, nor has its setting, nor does it come to wax or wane; unhelped, it shines itself, and illumines others also.

The Personal Idea6. This illumining comes when the ray of consciousness enters the thinking mind;and the thinking mind itself is of twofold nature. The one part of it is the personal idea; the other part is mental action.


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7. The ray of consciousness and the personal idea are blended together, like theheat and the hot iron ball. As the personal idea identifies itself with the body, it brings that also a sense of consciousness.8. The personal idea is blended with the ray of consciousness, the body, and thewitnessing Self, respectively -- through the action of innate necessity, of works, and of delusion.9. Since the two are bound up together, the innate blending of the personal ideawith the ray of consciousness never ceases; but its blending with the body ceases, when the works wear out; and with the witnessing Self, through illumination.10. When the personal idea melts away in deep sleep, the body also loses its sense of consciousness. The personal idea is only half expanded in dream, while inwaking it is complete.11. The power of mental action, when the ray of consciousness has entered into union with it, builds up mind-images in the dream-state; and external objects, inthe waking state.12. The personal form, thus brought into being by the personal idea and mental action, is of itself quite lifeless. It appears in the three modes of consciousness; it is born, and so also dies.

The Power of Glamor13. For the world-glamor has two powers -- extension and limitation, or enveloping. The power of extension brings into manifestation the whole world, from the personal form to the universal cosmos.14. This manifesting is an attributing of name and form to the Reality -- which

is Being, Consciousness, Bliss, the Eternal; it is like foam on the water.15. The inner division between the seer and the seen, and the outer division between the Eternal and the world, are concealed by the other power, limitation; and this also is the cause of the cycle of birth and death.16. The light of the witnessing Self is united with the personal form; from thisentering in of the ray of consciousness arises the habitual life -- the ordinary self.17. The isolated existence of the ordinary self is attributed to the witnessingSelf, and appears to belong to it; but when the power of limitation is destroyed, and the difference appears, the sense of isolation in the Self vanishes away.18. It is the same power which conceals the difference between the Eternal and the visible world; and, by its power, the Eternal appears subject to change.19. But when this power of limitation is destroyed, the difference between the E

ternal and the visible world becomes clear; change belongs to the visible world,and by no means to the Eternal.20. The five elements of existence are these: being, shining, enjoying, form andname; the three first belong to the nature of the Eternal; the last two, to thenature of the visible world.21. In the elements -- ether, air, fire, water, earth; in creatures -- gods, animals, and men, Being, Consciousness, Bliss are undivided; the division is only of name and form.

Six Steps of Soul Vision22. Therefore setting aside this division through name and form, and concentrating himself on Being, Consciousness, Bliss, which are undivided, let him follow after soul-vision perpetually, first inwardly in the heart, and then in outward t

hings also.23. Soul-vision is either fluctuating or unwavering; this is its two-fold division in the heart. Fluctuating soul-vision is again two-fold; it may consist either in things seen or heard.24. This is the fluctuating soul-vision which consists in things seen: a meditating on consciousness as being merely the witness of the desires and passions that fill the mind.25. This is the fluctuating soul-vision which consists in things heard: the constant thought that "I am the self, which is unattached, Being, Consciousness, Bliss, self-shining, secondless."


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26. The forgetting of all images and words, through entering into the bliss of direct experience -- this is unwavering soul-vision, like a lamp set in a windless place.27. Then, corresponding to the first, there is the soul-vision which strips offname and form from the element of pure Being, in everything whatever; now accomplished outwardly, as it was before, in the heart.28. And, corresponding to the second is the soul-vision which consists in the unbroken thought, that the Real is a single undivided Essence, whose character isBeing, Consciousness, Bliss.29. Corresponding to the former third, is that steady being, is the tasting of this Essence for oneself. Let him fill the time by following out these, the six stages of soul-vision.30. When the false conceit, that the body is the Self, falls away; when the Selfsupreme is known; then, whithersoever the mind is directed, there will the powers of soul-vision arise.31. The knot of the heart is loosed; all doubts are cut; all bondage to works wither away -- when That is known, which is the first and the last.

The Three Selves32. The individual self appears in three degrees: as a limitation of the Self; as a ray of the conscious Self; and, thirdly, as the self imagined in dreams. Thefirst alone is real.33. For the limitation in the individual self is a mere imagination; and that which is supposed to be limited is the Reality. The idea of isolation in the indiv

idual self is only an error; but its identity with the Eternal is its real nature.34. And that song they sang of "That thou art" is for the first of these three selves alone; it only is one with the perfect Eternal, not the other selves.35. The power of world-glamor, existing in the Eternal, has two potencies: extension and limitation. Through the power of limitation, Glamor hides the undividednature of the Eternal, and so builds up the images of the individual self and the world.36. The individual self which comes into being when the ray of consciousness enters the thinking mind, is the self that gains experience and performs works. Thewhole world, with all its elements and beings, is the object of its experience.37. These two, the individual self and its world, were before time began; they last till Freedom comes, making up our habitual life. Hence they are called the h

abitual self and world.38. In this ray of consciousness, the dream-power exists, with its two potenciesof extension and limitation. Through the power of limitation, it hides the former self and world, and so builds up a new self and a new world.39. As this new self and world are real only so long as their appearance lasts,they are called the imaginary self and the imaginary world. For, when one has awakened from the dream, the dream existence never comes back again.40. The imaginary self believes its imaginary world to be real; but the habitualself knows that world to be only mythical, as also is the imaginary self.41. The habitual self looks on its habitual world as real; but the real Self knows that the habitual world is only mythical, as also is the habitual self.42. The real Self knows its real oneness with the Eternal; it sees nothing but the Eternal, yet sees that what seemed the unreal is also the Self.

Freedom and Final Peace43. As the sweetness, the flowing, and the coldness, that are the characteristics of the water, reappear in the wave, and so in the foam that crests the wave;44. So, verily, the Being, Consciousness, and Bliss of the witnessing Self enterinto the habitual self that is bound up with it; and, by the door of the habitual self, enter into the imaginary self also.45. But when the foam melts away, its flowing, sweetness, coldness, all sink back into the wave; and when the wave itself comes to rest, they sink back to the sea.


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46. When the imaginary self melts away, its Being, Consciousness, Bliss sink back into the habitual self; and, when the habitual self comes to rest, they returnto the Self supreme, the witness of all.

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Adi Sankaracharya'sVAKYA VRITTITranslated by Swami ChinmayanandaPublished by Chinmaya Mission, Mumbai

An Exhaustive Explanation of the StatementThat Thou Art [Tat Twam Asi]1. I bow down to that Pure Consciousness Divine a shoreless ocean of happiness,which is All-pervading (Vishnu), the Beloved of Shri, the all-knowing Lord of the Universe, assuming endless forms and yet ever-free, having an inscrutable power to become (apparently) the Cause of creation, maintenance, and dissolution ofthe universe.2. Again and again I Prostrate at the feet of my Guru, by whose grace I have come to realise, I alone am the All-pervading Essence (Vishnu), and that the world ofmultiplicity is all a super-imposition upon myself.3. Scorched by the blazing sun of the three miseries, a student dejected with the world and restless for release, having cultivated all the means of liberationespecially such virtues as self-control etc. enquires of a noble teacher:

4. Merely out of your grace and mercy, holy Teacher, please explain to me brieflythe means by which I may easily get liberated from the sorrows of this bondage-to-change.5. The teacher said: Your question is valid, and so very clearly expressed, I shall answer it exhaustively to make it as vivid to you as though you are seeing itnear.6. Direct knowledge of that total identity between the individual-Self and the Universal-Self, stemming forth from the Vedic statements such as Thou art that, etc., is the immediate means to liberation.7. The disciple said: What is the individualised Self ? What, then, is the Universal Self ? How can they both be identical ? And, how can statements like That thou art discuss and prove this identity ?8. The teacher said: I shall answer your question. Who else can be the individual

Self (Jiva) other than yourself, that asks me this question, Who am I ?. There isno doubt about it. You alone are the Brahman.9. The disciple said: Not even the word meaning do I fully grasp clearly; how can I then comprehend the significance of the sentence, I am Brahman ?10. The teacher said: You have said the truth when you complained that the knowledge and understanding of the meaning of the words employed in a sentence are indeed the cause of the understanding of the full significance of the sentence. Andthere are no two opinions about it.11. Why do you not recognise your own Self, which is an embodiment of Eternal Bliss-Essence, the Witnessing Light that illumines the inner equipments and their functions ?12. Give up the intellectual misconception that the Self is the body, etc., and always meditate upon and think yourself to be the eternal Knowledge-Bliss the Wit

ness of the intellect a sheer mass of Pure Knowledge.13. The body is not the Self, as like the pot, etc., the body also has form, etc., and again, the body is a modification of the great elements such as Akash, just like the pot.14. The disciple said: If, by the strength of these arguments, the gross-body isconsidered as not-Self, then please exhaustively explain and directly indicate theSelf as clearly as a fruit in hand.15. The teacher said: Just as the perceiver of a pot is ever distinctly differentfrom the pot and can never be the pot so too, you, the perceiver of your body,are distinct from your body and can never be the body this you firmly ascertain


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in yourself.16. Similarly be sure in yourself that you, the seer of the senses, are not the senses themselves, and ascertain that you are neither the mind, not the intellect, not the vital air (Prana).17. Similarly be sure that you are not the complex of the gross and the subtle-bodies, and intelligently determine, by inference, that you, the seer, are entirelydistinct from the seen.18. I am He, the One because of whose presence alone the inert entities like the body and the senses, are able to function through acceptance and rejection.19. I am He, the One changeless, Innermost Self that moves the intellect, etc., asa magnet does the iron filings.20. I am He, the One Entity in whose vital presence the body, senses, mind, and Pranas, though inert in themselves, appear to be conscious and dynamic, as though they are the Self.21. He am I, the One Consciousness, which is the Self that illumines the modifications in my mind such as my mind went elsewhere, however, it has been brought to rest now, He am I (Soham).22. He am I, the One Consciousness which is the Changeless Self that is directly cognised, that illumines the three states of waking, dream, and deep-sleep, and that which illumines appearance and disappearance of the intellect and its functions He am I (Soham).23. Know yourself to be the One Self, a homogenous mass of Consciousness, which is the illuminator of the body and therefore quite distinct from it just as a lamp that illumines a pot is always different from the pot illumined. I am a mass of

Consciousness (Aham bodhavigraha).24. Know yourself to be the One for whose sake beings and things such as childrenand wealth are dear, who is the sole seer and dearest of all. He am I ascertain hus and realise, Soham.25. Know yourself to be the One regarding whom there is always the anxiety, May Iever be; never cease to be, as this Seer is the dearest of all. He am I thus asserand realise.26. The Consciousness, the Self, which appears as the Witness, is that which is meant by the word thou. Being free from all changes even the witnessing is nothingbut the illumining-power of the Self.27. Totally distinct from body, senses, mind, Prana and Ego is that which is theSelf; therefore, It is absolutely free from the six-modifications, which all material things must necessarily undergo. This Self is the indicative meaning of th

e term thou.28. Having thus ascertained the meaning of the term thou one should reflect upon what is meant by the word that employing both the method of negation and also the direct method of scriptural assertion.29. That, which is free from all the impurities of the Samsara, that which is defiby the Upanishads as: Not large etc., having the qualities of imperceptible etc., that is beyond all darkness created by ignorance.30. Having no greater Bliss than Itself, a pure embodiment of External Consciousness, and having existence for its specific definition, is the All-Pervading Being is the meaning indicated by the term that; so, the scriptures declare in their songs.31. That which is proved in the Vedas as All-knowing, All-powerful and Supreme Lord, is Itself the Infinite Brahman make sure of that Brahman in your own understa

nding.32. That which the scriptures have discussed through examples of mud etc., as that by knowing which all else will become known make sure of that Brahman in yourunderstanding.33. That which the scriptures propose to prove as a limitless, and in order to support that proposition, called the World of Plurality as Its effects .. make sure of that Brahman in your understanding.34. That which the Upanishads clearly establish as the sole object of deep contemplation for those who are sincere seekers of liberation make sure of that Brahman in your understanding.


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35. That which is heard of in the Vedas as having entered each creature as its individualised self, and which is known, from the same sources, to be their controller make sure of that Brahman in your understanding.36. That which the Upanishads declare as the sole paymaster for all action, and as the very agent (prompter) in all actions, performed by each individualised ego make sure of that Brahman in your understanding.37. The meaning of the terms that and thou have been discussed and finally determi. Now we shall discuss the meaning of the commandment (Mahavakya) That thou art. In this, the total identity of the meanings of that and thou alone is shown.38. What is meant by the sentence (commandment That thou art) is not arrived at, either through its sequence-of meaning or as qualified-by-something. An indivisible Bing, consisting of Bliss only this alone is the meaning of the sentence, according to the wise.39. What appears (anjati) as the Witnessing-Consciousness within, (the individual-Self), is of the nature of Bliss, One-without-a-second; and the one that is theBliss within is none other than the individualised-Self the Witnessing Consciousness within.40. When, as explained above, the mutual identity between the two words thou and tht is comprehended, then the idea I am not Brahman, entertained by thou, shall immetely end.41. If as said, the depth-meaning of the term that is Mass-of Bliss, without-secondand thou is the Witnessing-Consciousness, then what ? Listen: the Inner-self, the Cnsciousness, that illumines all thoughts, remains as the All-full, One-Mass-of Bliss, without-a-second.

42. The great statements, like That thou art, established the identity of what is meant by the two terms thou and That in their deeper indicative-meaning.43. How great statement discards the two qualified-meanings, and reveals what itreally means this we have carefully commented upon already.44. That which shines, as the object of the idea and the word I, is Consciousness expressing in the inner equipments. This is the direct word-meaning of thou (twam).45. The Consciousness that is expressed through Maya, which then becomes the causeof the Universe, which is described as omnipresent, etc.; that which is known only indirectly (meditate); and which is having the nature of existence, etc., --that Eswara is the word-meaning of the term That.46. In case we insist upon the identity of that and thou based upon the word-meaniof these terms, then for one and the same factor we will have to attribute contrary nature; the quality of being mediately and immediately known and also insist

qualities of existence of duality and also of absolute oneness, for one and the sae factor. Identity between such contrariness is impossible hence suggestive-meaning, explanation by implication has to be accepted.47. If the direct word-meaning throws up an inconsistency with what is pointed out by other proofs and evidences, the sense consistent with its word-meaning thatis intelligently suggested by the term, is to be accepted and this is its suggestive-meaning (lakshana).48. In the statements like that thou art etc., the reject-accept method is to be employed as in the sentence He is this man. No other method can be applied.49. Until the direct personal experience of I am Brahman is gained, we must live values of self-control, etc., and practice listening to teachers, or reading scriptures, and doing daily reflection and meditation upon those ideas.50. Through the grace of a spiritual teacher when a seeker gains a clear and dire

ct experience of the Supreme Self as expounded in the scriptures, he, the realised, becomes free from all ignorance, which is the foundation for the entire experience of this world of plurality.51. No more conditioned by his gross and subtle bodies, free from the embrace ofthe gross and subtle elements, released from the charm of actions, such a man gets immediately liberated.52. The liberated-in-life, due to the compelling force of those actions that havebegun to produce their results (Prarabdha), remains for some time to exhaust them.53. The liberated-in-life comes to gain the State of Absolute Oneness, the never-


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ending immeasurable Bliss, called the Supreme Abode-of-Vishnu, from wherein there is no return.

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Adi Sankaracharya'sSADHANA PANCHAKAMTranslated by Swami ChinmayanandaPublished by Chinmaya Mission, Mumbai

1. Study the Vedas daily.Perform diligently the duties (karmas) ordained by them.Dedicate all those actions (karmas) as worship unto the Lord.Renounce all desires in the mind.Wash away the hoards of sins in the bosom.Recognise that the pleasures of sense-objects (samsar) are riddled with pain.Seek the Self with consistent endeavour.Escape from the bondage of home.

2. Seek companionship with Men of Wisdom.Be established in firm devotion to the Lord.Cultivate the virtues such as Shanti etc.,Eschew all desire-ridden actions.Take shelter at a Perfect Master (Sat-Guru).

Everyday serve His Lotus feet.Worship Om the Immutable.Listen in depth, the Upanishadic declarations.

3. Reflect ever upon the meaning of the Upanishadic commandments, and take refuge in the Truth of Brahman.Avoid perverse arguments but follow the discriminative rationale of the Sruti (Upanishads).Always be absorbed in the attitude (bhav) I am Brahman.Renounce pride.Give up the delusory misconception I am the body.Give up totally the tendency to argue with wise men.

4. In hunger diseases get treated.Daily take the medicine of Bhiksha-food.Beg no delicious food.Live contentedly upon whatever comes to your lot as ordained by Him.Endure all the pairs of opposites: heat and cold, and the like.Avoid wasteful talks.Be indifferent.Save yourself from the meshes of other peoples kindness.

5. In solitude live joyously.Quieten your mind in the Supreme Lord.Realise and see the All-pervading Self every where.Recognise that the finite Universe is a projection of the Self.

Conquer the effects of the deeds done in earlier lives by the present right action.Through wisdom become detached from future actions (Agami).Experience and exhaust Prarabdha the fruits of past actions.Thereafter, live absorbed in the bhav - I am Brahman !

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12. Who is your enemy?Laziness is your enemy.


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23. What is ignorance?Not getting trained in anything is ignorance.

28. What is hell?It is being in the control of others.

39. What should be disregarded?Bad people, others wife and others wealth.

40. What should you think of always during day and night?You should think that there is no meaning in life and not about women.

52. What is wisdom?Giving without asking is wisdom.

56. What is as transient as the lightning?Company of bad people and friendship with women.

58. What is difficult to get in this world like, chinthamani-the wish giving gem?The good four (chathur pathram)

59. What is Chathur pathram (the good four) which drives away the darkness of ig

norance?1. Charity coupled with sweet words.2. Knowledge without pride.3. Valour with patience.4. Wealth with sacrifice.These four rare things are called the good four.

74. Who is valorous as Lord Sri. Rama?That man who does not loose his stability in spite of arrows from the God of love.

75. What should occupy your thought day and night?The feet of God and not this life

86. What is dearer than the soul?Dharma of our caste and company of good people.

90. What is the army? (like the I Ching?)Courage.

93. What is an unclean (untouchable) state?The time when one takes loan and cannot repay.

99. How do you achieve things?By austerity.

135. Who is the Lord of the world?Sun God (He feeds the world)

138. Who is the teacher of the world (Jagatguru)?Lord Shiva is the Jagatguru.

139. Where from one gets knowledge?We get it from Lord Shiva.

142. What is Ajnana (ignorance)?


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Forgetting of the soul is Ajnana.

148. What is magic?This world is magic.

149. Which is similar to dreams?What happens when we are awake is similar to dreams.(we are omnipresent, present in both states Sanathana Mar 10)

150. What is truth?Parabrahma (Supreme conceptual all pervading God)

159. Who is fit o be worshipped by the Brahmin?Gayathri, Sun God, Fire and Lord Shiva who is within all these three.

160. What does Gayathri, Sun, Fire and Lord Shiva have?It is the principle. (the Atma Principle?)

161. Who is God whom we can see?Mother

162. Who is the teacher fit to be worshipped?Father

165. Whose words would become true?He observes penance of truth, penance of silence and patience

172. Who is the Godhead?It is Maheswara the combination of Shiva and Vishnu.

173. What is the result of devotion to God?Being able to see him everywhere.

175.From where were Vedas created?From the letter Om.

I have Om on my ring

118. Who is the friend for a family man?His wife.

119. Who is the family man?He who does sacrifices.

What is the greatest luck for one with a body?Absence of diseases.

138. Who is the teacher of the world (Jagatguru)?Lord Shiva is the Jagatguru.

139. Wherefrom one gets knowledge?

We get it from Lord Shiva

159.Who is fit o be worshipped by the Brahmin?Gayathri, Sun God, Fire and Lord Shiva who is within all these three.

160.What does Gayathri, Sun, Fire and Lord Shiva have?It is the principle.


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Nirvanashatkam[Six Stanzas on Nirvana]By Adi SankaraTranslated by Swami Vivekananda

I am neither the mind, nor the intellect, nor the ego, nor the mind-stuff;I am neither the body, nor the changes of the body;I am neither the senses of hearing, taste, smell, or sight,Nor am I the ether, the earth, the fire, the air;I am Existence Absolute, Knowledge Absolute, Bliss Absolute -

I am He, I am He. (Shivoham, Shivoham).

I am neither the Prana, nor the five vital airs;

I am neither the materials of the body, nor the five sheaths;Neither am I the organs of action, nor object of the senses;I am Existence Absolute, Knowledge Absolute, Bliss Absolute -


I have neither aversion nor attachment, neither greed nor delusion;Neither egotism nor envy, neither Dharma nor Moksha;I am neither desire nor objects of desire;I am Existence Absolute, Knowledge Absolute, Bliss Absolute -


I am neither sin nor virtue, neither pleasure nor pain;Nor temple nor worship, nor pilgrimage nor scriptures,Neither the act of enjoying, the enjoyable nor the enjoyer;I am Existence Absolute, Knowledge Absolute, Bliss Absolute -


I have neither death nor fear of death, nor caste;Nor was I ever born, nor had I parents, friends, and relations;I have neither Guru, nor disciple;I am Existence Absolute, Knowledge Absolute, Bliss Absolute -


I am untouched by the senses, I am neither Mukti nor knowable;I am without form, without limit, beyond space, beyond time;I am in everything; I am the basis of the universe; everywhere am I.I am Existence Absolute, Knowledge Absolute, Bliss Absolute -I am He, I am He. (Shivoham, Shivoham).

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Adi Sankaracharya'sNirguna Manasa PujaWorship of the Attributeless SpiritTranslated by Swami Yogananda SarasvatiE-Text Source: Advaita Vedanta Library

The disciple said:1. In the indivisible Satchidananda whose nature is only unconditioned, and which is also the non-dual state, how is worship prescribed?2. Where is the invocation (avahana) of the Fullness, and the seat (asana) of the All-supporting How is there washing of the feet (padya), offering of water (arghya) and sipping (achamana) for the limpid and Pure One?3. How is there bathing (snana) for the Immaculate, and clothing (vasa) for thewomb of the universe? How is there a sacred thread (upavita) for Him who is without lineage and caste?4. How is there sandal paste (gandha) for the Unattached, and flowers (pushpa) for the Odorless? What is the jewel (bhusha) of the Undifferentiated? What ornament (alamkara) for the Formless?5. What use of incense (dhupa) for the Spotless, or of lamps (dipa) for the Witness of everything? What is here the food-offering (naivedyam) for Him who is satiated only with His own bliss?6-7. How does one prepare betel (tambula) for the Rejoicer of the universe? He whose nature is self-luminous consciousness, that Illuminator of the sun and other stars, who is sung by shrutis, how is there for Him the light- waving ceremony

(nirajana) What circumambulation (pradakshina) for the Infinite? What prostration (pranama) for the non-dual Reality?8. For Him who is unknowable by the words of the Vedas, what praise (stotra) isprescribed? How is there the ceremony of dismissal (udavasana) for Him who is established inside and outside?

The Guru said:9. I worship the symbol of the Self (atmalinga) shining like a jewel and situated in the heart-lotus within the city of illusion, with the ablutions (abhisheka)of the unsullied mind from the river of faith, always, with the flowers of samadhi, for the sake of non-rebirth.10. I am the One, the Ultimate. Thus one should invoke (avahayet) Lord Siva. Then one should prepare the seat (asana), that is thinking of the self-established

Self.11. I have no contact with the dust of virtue and sin. Thus should the wise oneoffer washing of the fet (padya), that is such knowledge destroying all sins.12. One should pour forth a handful of water which is the root - ignorance heldfrom time without beginning. This is verily the water- offering (arghya) of thesymbol of the Self.13. Indra and other beings drink only the tiny fraction of a drop from the wavesof the bliss ocean of Brahman. That meditation is considered as the sipping (achamana).14. All the worlds are bathed verily by the water of Brahma's bliss which is indivisible. That meditation is the ablution (abhishechana) of the Self.15. I am the light of Consciousness without any veil. This thinking is the holycloth (sad vastram) of the symbol of the Self. Thus should think the wise one.

16. I am the thread of the garland of all the worlds which are in the nature ofthe three gunas. This conviction is verily considered here as the highest sacredthread (upavIta).17. This manifold world mingled with numerous impressions is supported by me, and by no other. This meditation is the sandal paste (chandana) of the Self.18. With the sesamum-flowers in the form of renunciation of the activity of sattva, rajas, and tamas, one should always worship (yajet) the symbol of the Self,for attaing liberation while living.19. With the non-dual Bel leaves devoid of the triple distinction between the Lord, the guru, and the Self, one should worship (yajet) Lord Siva that is symbol


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of the Self.20. One should think of His incense (dhupa) as the giving up of all impressions.The wise one should show the lamp (dipa) that is the realization of the luminous Self.21. The food-offering (naivedyam) of the symbol of the Self is the big rice pudding known as the egg-universe of Brahma. Do drink the sweet nectar of bliss thatis the delightful beverage (upasechana) of Mrityu or Lord Siva.22. One should remember that cleansing the remnants of ignorance with the waterof knowledge, is the washing of hands (hasta prakshalana) of the pure symbol ofthe Self.23. Giving up the use of the objects of passion, this is the chewing of betel (tambula) of Lord Siva, the supreme Self who is devoid of the attributes beginningwith passion.24. Knowledge on one's own nature of Brahman, most shining, and burning to destruction the darkness of ignorance, that is here the waving of lights (nirajana) of the Self.25. The vision of the manifold Brahman is the ornament (alamkritam) with garlands. Then one should remember the vision of the all- blissful nature of the Self,as the handful of flowers. (pushpanjali).26. Thousands of Brahma's mundane eggs revolve in me, the Lord, whose nature isimmovable and steady like a heap. This meditation is the circumambulation (pradakshina).27. I am verily worthy of a universal salutation. Apart from my true Self, noneis so worthy of salutation. This reflection is verily here the salutation (vanda

na) of the symbol of one's own Self.28. The idea of the unreality of duties is termed as the saintly act (sat kriya)of the Self. Thinking of the Self as being beyond names and forms, this is thepraise of his name (nama kirtana).29. The hearing (shravana) of that God is the thought of the unreality of thingsto be heard of. The reflection (manana) of the symbol of the Self is the thought of the unreality of things to be reflected on.30-31. Knowledge of the unreality of things to be contemplated upon, is the deepmeditation (nididhyasana) of the Self. Devotedness to the Self by the absence of all delusion and distraction, is named the perfect steadiness (samadhi) of theSelf; and not delusion of one whose mind rests on something else. This is called the eternal reposeof the mind (chitta vishranti) in Brahman itself.32-33. Thus performing till death or even for a moment this worship of the symbo

ls of one's own Self, which is expounded according to Vedanta, one who is well concentrated should give up the illusion of all bad impressions, as dust from thefeet. Having shaken off the mass of ignorance and pain, one attains the bliss of liberation.

================================================================Shivashtakam[The octet on Shiva]By Adi Shankara Bhagawat PadaTranslated by P. R. Ramachander

Thasmai nama parama karana karanaya,Deepthojjwalitha pingala lochanaya,

Nagendra hara krutha kundala bhooshanaya,Brahmendra Vishnu varadaya Nama Shivaya. 1

I salute that Shiva, who is the real cause of causes,Who has reddish brown eyes which shine like light,Who wears garlands and ear drops made of the king of snakes,And who is the one who gives boons to Brahma and Vishnu.

Srimath prasanna sasi pannaga bhooshanaya,Shailendraja vadana chumbitha lochanaya,


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Kailasa mandara mahendra nikethanaya,Loka trayarthi haranaya nama shivaya. 2

I salute that Shiva, who always wears,The clear moon and the snake as ornaments,Whose eyes are kissed by the daughter of the mountain,Who lives in the Kailasa peak and Mahendra mountain,And who defeats the sorrow of the people of three worlds.

Padmavadatha mani kundala govrushaya,Krishnagaru prachura chandana charchithaya,Basamanushaktha vikachothpala mallikaya,Neelabhja kanda sadrusaya namashivaya. 3

I salute that Shiva, who has neck of the colour of blue lotus,Who wears ear rings made of Padma raga, who rides on a bull,Who applies fragrance of aloe and coats himself with plenty of sandal paste,And who applies ash on his body and wears a garland of opened lotus flowers.

Lambathsa pingala jata makutothkataya,Damshtra karala vikatothkata bhairavaya,Vyagara jinambaradharaya manoharaya,Trilokya natha namithaya namashivaya. 4

I salute that Shiva who is saluted by lords of the three worlds,Who has large matted crown of hair of reddish brown colour,Who appears fierce and fearful due to his pointed teeth,And who is very pretty wearing the hide of a tiger.

Daksha prajapathi maha makha nasanaya,Kshipram maha Tripura dhanava gathanaya,Brahmorjithordhwaga karoti nikrunthanaya,Yogaya, yoganamithaya namashivaya. 5

I salute that Shiva, who is yoga and is saluted by yogis,Who destroyed fire sacrifice conducted by Daksha prajapathi,Who quickly killed the great asura called Tripurasura,

And who cut off the fifth head of Brahma, who was proud

Samsara srushti ghatana parivarthanaya,Raksha pisacha gana sidha samakulaya,Sidhoragagraha ganendra nishevithaya,Sardhoola charma vasanaya Nama Shivaya. 6

I salute that Shiva, who wears the skin of a tiger,Who keeps on destroying and creating the world,Who takes care of the different demons and crowds of sidhas,And who is served by sidhas, serpents, planets and chiefs of ganas.

Basmanga raga krutha roopa manoharaya,

Soumyaavadatha vanamasrithamasrithaya,Gowri kataksha nayanardha nireekshnaya,Go ksheera dhara davalaya nama shivaya. 7

I salute that Shiva, who is as white as a stream of cowss milk,Who applies ash all over him but is bewitchingly handsome,Who is the support for those pious people who take shelter in forests,Who with half closed eyes sees the side long glance of Gowri.

Adithya Soma Varuna anila sevithaya,


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Yagnagni hothra vara dhooma nikethanaya,Rik sama veda munibhi sthuthi samyuthaya,Gopaya gopa namithaa nama shivaya. 8

I salute that Shiva, who takes care of a bull and is venerated by it,Who is served by Sun, moon, the god of rain and the god of fire,Who lives in places sanctified by the smoke of fire sacrifices,And who is sung by sages well learned in Rik and Sama Veda.

Shivashtakamidham punyam ya padeth shiva sannidhou,Shivalokamapnothi shivena saha modhathe.

He who reads this octet on Shiva,In front of the temple of Shiva,Would reach the world of Shiva,And would be happy along with Shiva.

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Adi Sankaracharya'sTattva BodhaTranslated by Charles JohnstonE-Text Source: Advaita Vedanta Library

The Awakening to Reality

I

To the Master, the World-Soul, the Master of seekers for union, obeisance; to the teacher, the giver of wisdom. To fulfill love for those who would be free, this Awakening to Reality is addressed to them.

The Four PerfectionsWe shall tell of the way of discerning reality, the perfection of freedom, for those who are fitted by possessing the Four Perfections.What are the Four Perfections?

-- The Discerning between lasting and unlasting things; No Rage for enjoying thefruit of works, either here or there; the Six Graces that follow Peace; and then the Longing to be free.What is the Discerning between lasting and unlasting things?-- The one lasting thing is the Eternal; all, apart from it, is unlasting.What is No Rage?-- A lack of longing for enjoyments here and in the heaven-world.What is possession of the Perfections that follow Peace?-- Peace; Self-Control; Steadiness; Sturdiness; Confidence; Intentness.What is Peace?-- A firm hold on emotion.What is Self-Control?-- A firm hold on the lust of the eyes and the outward powers.

What is Steadiness?-- A following out of one's own genius.What is Sturdiness?-- A readiness to bear opposing forces, like cold and heat, pleasure and pain.What is Confidence?-- Confidence is a reliance on the Voice of the Teacher and Final Wisdom.What is Intentness?-- One-pointedness of the imagination.What is the Longing to be free?-- It is the longing: "That Freedom may be mine."


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The Discerning of RealityThese are the Four Perfections. Through these, men are fitted to discern Reality.What is the Discerning of Reality?-- It is this: the Self is real; other than it, all is fancy.

Self, Vestures, Veils, ModesWhat is the Self?-- He who stands apart from the Physical, the Emotional, and the Causal Vestures; who is beyond the five Veils; who is witness of the three Modes; whose own nature is Being, Consciousness, Bliss -- this is the Self.

The Three VesturesWhat is the Physical Vesture?-- Being formed of the five creatures fivefolded, born through works, it is thehouse where opposing forces like pleasure and pain are enjoyed; having these sixaccidents: it is, is born, grows, turns the corner, declines, perishes; such isthe Physical Vesture.What is the Emotional Vesture?-- Being formed of the five creatures not fivefolded, born through works, the perfection of the enjoyment of opposing forces like pleasure and pain, existing with its seventeen phases: the five powers of knowing; the five powers of doing; the five lives; emotion, one; the soul, one; this is the Emotional Vesture.

The five powers of knowing are: Hearing, Touch, Sight, Taste, Smell. Hearing's radiation is Space; Touch's, Air; Sight's, the Sun; Smell's, the Twin Physicians;these are the powers of knowing.Hearing's business is the seizing of sounds; Touch's business, the seizing of contacts; Sight's business, the seizing of forms; Taste's business, the seizing oftastes; Smell's business, the seizing of odors.The five powers of doing are: Voice, Hands, Feet, Putting-forth, Generating. Voice's radiation is the Tongue of Flame; Hands', the Master; Feet's, the Pervader;Putting-forth's, Death; Generating's, the Lord of Beings; thus the radiations of the powers of doing.Voice's business is speaking; Hands' business is grasping things; Feet's business is going; Putting-forth's business is removing waste; Generating's business isphysical enjoying.

What is the Causal Vesture?-- Being formed through ineffable, beginningless unwisdom, it is the Substance and Cause of the two Vestures; though unknowing as to its own nature, it is yet in nature unerring; this is the Causal Vesture.

The Three ModesWhat are the Three Modes?-- The Modes of Waking, Dreaming, Dreamlessness.What is the Mode, Waking?-- It is where knowledge comes through Hearing and the other knowing powers, whose business is sound and the other perceptions; this is the Waking Mode.When attributing itself to the Physical Vesture, the Self is called the Pervading.

Then what is the Mode, Dreaming?-- The world that presents itself in rest, generated by impressions of what hasbeen seen and heard in the Mode Waking, is the Mode Dreaming.When attributing itself to the Emotional Vesture, the Self is called the Radiant.What then is the Mode, Dreamlessness?-- The sense that I perceive outwardly nothing at all, that rest is joyfully enjoyed by me, this is the Mode Dreamlessness.When attributing itself to the Causal Vesture, the Self is called the Intuitional.


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The Five VeilsWhat are the Five Veils?-- The Food-formed; the Life-formed; the Emotion-formed; the Knowledge-formed; the Bliss-formed.What is the Food-formed?-- Coming into being through the essence of food, getting its growth through theessence of food, in the food-formed world it is again dispersed, this is the Food-formed Veil -- the Physical Vesture.What is the Life-formed?-- The Forward-life and the four other Lives, Voice and the four other powers ofdoing; these are the Life-formed.What is the Emotion-formed Veil?-- Emotion, joining itself to the five powers of knowing -- this is the Emotion-formed Veil.What is the Knowledge-formed?-- The Soul, joining itself to the five powers of knowing -- this is the Knowledge-formed Veil.What is the Bliss-formed?-- This verily is the Substance not quite pure because of the unwisdom that gives birth to the Causal Vesture; in it are founded all joys; this is the Bliss-formed Veil.Thus the Five Veils.By saying: "Mine are the lives; mine is emotion; mine is the soul; mine is the w

isdom"; these are recognized as possessions. And just as a bracelet, a necklace,a house and such things separated from one's self, are recognized as possessions, so the Five Veils and the Vestures, recognized as possessions, are not the Self (the Possessor).What then, is the Self?-- It is that whose own-nature is Being, Consciousness, Bliss.What is Being?-- What stands through the Three Times (Present, Past, Future) -- this is Being.What is Consciousness?-- The own-nature of Perceiving.What is Bliss?-- The own-nature of Joy.Thus let a man know that the own-nature of his own Self is Being, Consciousness,

Bliss.

II

We shall speak now of the way the four-and-twenty natures are developed.

The Primitive SevenDwelling together with the Evolver in glamor, who is the very self of the threepotencies: substance, force, and space.From this glamor, shining ether came forth.From shining ether, breath came forth.

From breath, fire came forth.From fire, the waters came forth.From the waters, earth came forth.

Their Substantial PartsNow, among these five natures:From the substantial part of shining ether, the power of hearing came forth.From the substantial part of breath, the power of touch came forth.From the substantial part of fire, the power of seeing came forth.From the substantial part of the waters, the power of taste came forth.


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From the substantial part of earth, the power of smelling came forth.From the united substantial parts of these five natures, the inner powers -- mind, soul, self-assertion, imagination -- came forth.Mind is the very self of intending and doubting.Soul is the very self of affirmation.Self-assertion is the very self of attributing selfhood.Imagination is the very self of image-making.The regent of mind is the Moon.The regent of soul is the Evolver.The regent of self-assertion is the Transformer.The regent of imagination is the Pervader.

Their Forceful PartsNow, among these five natures:From the forceful part of shining ether, the power of voice came forth.From the forceful part of breath, the power of handling came forth.From the forceful part of fire, the power of moving came forth.From the forceful part of the waters, the power of engendering came forth.From the forceful part of earth, the power of extruding came forth.From the united forceful parts of these natures, the five lives -- the upward-life, the forward-life, the uniting-life, the distributing-life, the downward-life-- came forth.

Their Spatial Parts Of these five natures, from their spatial parts, the five-fo

lded five elements come forth.What is this five-folding?It is this: taking the spatial parts of the five primitive natures -- one part of each -- these parts are each first divided in two; then one half of each partis left alone, on one side, while the other halves of each are each divided intofour. Then to the half of each nature, is joined the fourth of the half [the eighth] of each of the other natures. And thus five-folding is made.From these five primitive natures, thus five-folded, the physical vesture is formed. Hence the essential unity between the clod and the Evolving Egg.

The Life and the LordThere is an image of the Eternal, which attributes itself to the vestures, and is called the Life. And this Life, through the power of Nature, regards the Lord

as separate from itself.When wearing the disguise of Unwisdom, the Self is called the Life.When wearing the disguise of Glamor, the Self is called the Lord.Thus, through the difference of their disguises, there is an appearance of difference between the Life and the Lord. And as long as this appearance of difference continues, so long will the revolving world of birth and death continue. For this reason the idea of the difference between the Life and the Lord is not to beadmitted.But how can the idea of unity between the self-assertive, little-knowing Life, and the selfless, all-knowing Lord, be accepted, according to the famous words, that thou art; since the genius of these two, the Life and the Lord, is so opposite?This is not really so; for 'Life attributing itself to the physical and emotiona

l vestures' is only the verbal meaning of thou; while the real meaning of thou is 'pure Consciousness, bare of all disguises, in dreamless life.'And so 'the Lord full of omniscience and power' is but the verbal meaning of that; while the real meaning of that is 'pure Consciousness stripped of disguises.'Thus there is no contradiction in the unity of the Life and the Lord, since both are pure Consciousness.

The Free-in-LifeAnd thus all beings in whom the idea of the eternal has been developed, throughthe words of wisdom and the true Teacher, are Free-in-life.


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Who is Free-in-life?Just as there is the firm belief that 'I am the body,' 'I am a man,' 'I am a priest,' 'I am a serf,' so he who possesses the firm conviction that 'I am neitherpriest nor serf nor man, but stainless Being, Consciousness, Bliss, the Shining,the inner Master, Shining Wisdom,' and knows this by direct perception, he is Free-in-life.

The Three Modes of DeedsThus by the direct knowledge that 'I am the Eternal,' he is freed from all the bonds of his deeds.How many modes of these 'deeds' are there? If counted as 'deeds to come,' 'deedsaccumulated,' and 'deeds entered on,' there are three modes.The pure and impure deeds that are done by the body of the wise, after wisdom iswon, are called 'deeds to come.'And what of 'deeds accumulated'? The deeds that are waiting to be done, sprung from seeds sown in endless myriads of births, are 'deeds accumulated.'And what are 'deeds entered on'? The deeds that give joy and sorrow here in theworld, in this vesture, are 'deeds entered on.' Through experiencing them they reach cessation; for the using-up of deeds entered on comes through experiencingthem. And 'deeds accumulated' reach cessation through wisdom, the very self of certainty that 'I am the Eternal.' 'Deeds to come' also reach cessation through wisdom. For, as water is not bound to the lotus-leaf, so 'deeds to come' are notbound to the wise.For those who praise and love and honor the wise, to them come the pure 'deeds t

o come' of the wise. And those who blame and hate and attack the wise, to them come all the unspeakable deeds, whose very self is impurity, of the wise man's 'deeds to come.'

The EndThen the Knower of the Self, crossing over the circling world, even here enjoysthe bliss of the Eternal. As the sacred books say: The Knower of the Self crosses over sorrow.And the sacred traditions say: Whether he leave his mortal form in Benares or ina dog-keeper's hut, if he has gained wisdom, he is free, his limitations laid aside.

Thus the Awakening to Reality is completed.

=============================================Rudraksha Jabala Upanishad

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

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

Hail Om! I praise the Effulgent State of Absolute Peace, belonging to Sri Maharudra, which is to be known through the Rudraksha Jabala Upanishad.

May the virtues that are proclaimed in the Upanishads (reside) be in me,Let me be perfect.


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May I never deny Brahman, and may He Brahman never deny me.

Sunday, February 22, 2009Chamakam

The Chamakam is an extremely ancient prayer that comes to us from the Yajurveda.In the days of old, the priest of the Vedic sacrifice (yajna) would chant thislong supplication to the Divine while pouring oblations into the holy fire. These days, as yajna rituals are rare, the Chamakam is mostly chanted in temples ofShiva following the other famous Yajurvedic prayer known as Sri Rudram or Rudradhyaya. In essence, the Chamakam supplicates the Divine to provide all the necessary things for humanity's continued survival and prosperity. Though the reciterrepeatedly says me meaning "to me" (grant me), it should be understood that thesupplication is on behalf of humanity, and not the individual.

A translation of the Chamakam is posted here. However, no translation can ever capture the mystifying beauty of the Vedic mantras in the original language (proto-Sanskrit). Also, it must be noted that several items being beseeched are thosespecific to ancient Vedic rituals and do not have names in modern languages. Asthe Vedic rituals were considered crucial for the well-being of all humanity, praying for the necessary items and correct performance of the ritual plays a cen

tral role in the hymn.

Chamakam Mantras

Holy Krsna Yajurveda, Taittiriya Recension IV.7.1-11

||Aum||

Anuvak I III

Prayer for body, mind and spirit

O Lord! O Agna-Vishnu, praises be unto Thee!

May Thou bestow goodness unto us,

May my words of praise ensure upon us pure food,

A keen desire to relish, digest and absorb it.

[Grant us] holy sacrifices, vedic mantras with proper intonations,

Vedic incantations with captivating and impelling sounds,


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The capacity to hear well, mental awakening and perfection,

The ability to attain divine abodes of the Devas,

The proper functioning of prana, apana, and vyana vital airs,

Mental acumen, the power of proper speech, a sound mind,

Keen eyesight, sharp hearing, fine functioning of the senses,

Strength, vigor, ability to overcome foes, longevity,

Respectable old age, a seasoned spirit, a good body,

Happiness, the ability to safeguard the body, excellent limbs,

Good bones, well-set joints, and an excellent, noble body. ||1||

[Grant us] the a cherished old-age,

The eminence to become overlord among men,

And the mental strength to combat resentment,

And anger both internal and external.

Drinking waters, success over foes,

And great fame, so valued by others.

Abounding wealth, progeny, grandeur,

Worldly possessions and personal excellence.

[Grant me] Truth, faith, land, wealth, glamour,

A charming body, sport and physical activity,

And the enjoyment that comes from all these.

What I have earned through inheritance,

Through proficiency in scripture,

Through shared rites and rituals,

Now and into the future.

Prosperity in the past and in the future,

Comfortable resting places and well-guarded paths,

And the material and spiritual benefits in this life and the next.

A pleasant life journey, with the ability to use everything I have

With a balanced intellect, wisdom and dexterity,


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So that I may manage difficult situations successfully. ||2||

[Grant us] the happiness of this world and the next,

All materials dear and worthy of possession,

Material and spiritual welfare, prosperity, comfort,

Name, fame and fortune and riches,

Proper guidance from elders and support from all,

The capacity to protect all belongings earned and bequeathed,

Undaunted courage, chivalry, valor, steadfastness,

The pleasure and honor to embody Vedic knowledge,

The profundity to impart the same to all others,

Proper command, obedience and service from progeny,

And the capacity to excel in agricultural deeds.Ardent desire to conduct spiritual rituals

And thereby gain the fruits of the holy acts.

Freedom from bodily ailments, proper medicines,

Prolonged life, circumvention from untimely death,

The lack of enemies and fear, good conduct,

Bountiful sleep, and glorious dawns. ||3||

Anuvak IV V

Prayer for well-being man and society

[Grant us] food, good reception and proper hospitality,Milk, sweet-tasting bountiful juices, ghee and honey,

The blessing of sharing food and drink with others,

Abundant agriculture, rains-a-plenty, cultivable lands,

Lush tall trees and foliage, flower beds, gold and rare gems,

The blessing of grandchildren, the feeling of oneness and security,

Protection, a well-nourished and maintained body,


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Abundance of cereals, millets, grains, and legumes

[May we be] without hunger, fully satisfied,

Blessed with ever-growing paddies, barley, black grams,

Sesame seeds, green grams, castor seeds, white and lentils,

Bushy millets, excellent roots and readily available forest grains. ||4||

[Grant us] stones, various mountain ranges,

River basins, hillocks, sands, medicinal herbs,

Tall and fruit-bearing trees, gold and silver,

Lead, tin, steel, bronze and copper.

Fire, water, creepers, fine foliage, green vegetation,

Cultivable products, stray growth millets,

Sacrificial animals wild and domestic,

Wealth both acquired and inherited,

Progeny and property, worldly benefits,

All accompanying benefits, incomes,

Valued belongings, comfortable dwellings,

Shelter for our children-folk,

And the ability to perform sacred rituals,

Sacrificial rites and enjoying the fruits thereof.[May we be] assured harmony, happiness and prosperity

The ability to achieve desired goals and finally obtain liberation. ||5||

Anuvak VI

Prayer to Indra, the indwelling-God, in association with all Devas

[We offer unto] Agni and Indra, Soma and Indra;

Savita and Indra; Sarasvati and Indra;

Pushan and Indra; Brihaspati and Indra;

Mitra and Indra; Varuna and Indra;


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Tvasta and Indra; Dhata and Indra;

Vishnu and Indra; the Ashvins and Indra;

The Maruts and Indra; the Visvedevas and Indra;

The Earth and Indra; Antariksha (atmosphere) and Indra;

Dhyaus (heaven) and Indra; the directions four and Indra;

The space above and Indra; Prajapati and Indra. ||6||

Anuvaks VII XI

Prayer for proper Vedic rituals for the benefit of society

[May we be granted] the amsu, the rasmi, the adhabya;

The adhipati, the upamsu, the antaryama,

The vessels for Mitra-Varuna, the twin Ashvins,

The pratiprastana, the shukra, the manthi,

The Agramana, the Vaishvadeva, the Dhruva,

[And be blessed by] the Vaishvanara, the Ritugrahas,

The Atigrahas, Indra-Agni, the Vishvedas, the Maruts,

The Great Indra, Aditya, Savita, Sarasvati,

Pushan, Patnivata and the Hariyojanas. ||7||

[May we be granted] idmas (sticks), barhis (grass),

Vedis (altar), the money, the raised platform,

The vessels for soma, the stones to press soma,

The wooden ladles, the offering pits,

The wooden vessels, the lighting place of fires;

The elevated place for keeping the offering;

The place for the wives of the priests

And the raised seating place for the chanters;

The place to keep the rice and cooked offering,


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The auspicious ablution and the ritual to invoke the Gods. ||8||

[Grant us] the sacrificial fire, the pravarga for soma,

The Arka, Surya and Prana rituals,

The Ashvamedha ritual, the Deities Aditi and Diti,

The heavens, the pointing finger,

And all necessities for performing yajnas.

[Grant us] the powerful mantras of the Rig, the Sama,

The mantras of Stoma and the Yajus,

The diksha to perform rituals,

The sacred oaths and disciplines, the rains,

And the Brihat and Ritantara hymns to perform yajnas. ||9||

[Grant us] protection of calves in the wombs of the cows,

New born and one-and a half year old male and female calves,

Two year old male and female calves,

Two and half year old male and female calves,

Three year old males and female calves

Four-year-old male and female calves

Five year old male and female calves

The majestic breeding bulls, the virgin cows

And the cows which have not borne,

The newly delivered ones, and the load-pullers.

[And may] all these be granted unto us,

Along with a life full of sacrifices,

With prana, apana, vyaana vital airs,

Eyes and ears, mind, speech, and intellects,

So we can perform sacrifices with perfection. ||10||

[May we be granted] the one, the three, the five,


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The seven, the nine, the eleven, the thirteen,

The fifteen, the seventeen, the nineteen, the twenty-one,

The twenty three, the twenty five, the twenty seven,

The twenty nine, the thirty one, the thirty three;

And the four, the eight, the twelve, the sixteen, the twenty,

The twenty four, the twenty eight, the thirty two,

The thirty six, the forty, the forty four, and the forty eight.

[May we endowed with] food and continuity of its production,

The urge to enjoy all this; the Sun and the skies above.

O Ye, the Supreme, the Infinite, the All-pervading like the sky,

Who art Time, and present at the end of universal dissolution;

O Ye, who exists as the universal form, the Indweller of all,

The immortal, the Ruler of All; Be Thou merciful unto us. ||11||

Final Prayer

The divine Devas are implored through the mantras of Kamadhenu.

Manu is the sacrificer, Brihaspati is the reciter of the mantras.

Let these praises of Vishvedevas and Mother Earth save us from suffering.

May my sweet thoughts bring forth sweet actions and sweet fruits thereof,

May my sweet offerings bear fine and worthy speech,

May my words please Divinity and gladden men who lend their ears,

May the Devas enlighten me and render unto me sweet speech,

May the forefathers be pleased, may they bless and protect me.

Let there be peace, peace and peace.

=====================================================================0

.Ever-AuspiciousThe Shiva in me is the Shiva in you,


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That Shiva in us all, that is Shiva truly!That Shiva, that inscrutable Shiva, that SupremeHe who is not a He, nor She, nor both, nor neitherThat is Shiva, all-pervasive, all-knowing, all-Being One.Aum Shivaya.

The Shiva in this world is the Shiva in the next,That Shiva in all the worlds, that is Shiva verily!That Shiva, that boundless Self Divine, that InfinitudeHe who is neither here, nor there, nor everywhere, nor nowhereThat is Shiva, ever-resplendent, ever-blissful, ever-auspicious One.Aum Shivaya Namah.

Agnideva 2010. All rights reserved.

Sunday, February 28, 2010Light of Lights

This is That, the Truth of things: as from one high-kindled fire thousands of different sparks are born and all have the same form of fire, so, O fair son, fromthe immutable manifold becomings are born and even into that they depart.

The Purusha is divine, the formless, even He is the outward and the inward and He the Unborn; He is beyond life, beyond mind, luminous, Supreme beyond the immutable. Life and mind and the senses are born from Him; and the sky, and the wind, and light, and the waters and earth upholding all that is. Fire is the head ofHim and His eyes are the Sun and Moon, the quarters His organs of hearing and the revealed Vedas are His voice, air is His breath, the universe is His heart, Earth lies at His feet. He is the inner Self in all beings.

From Him is fire, of which the Sun is the fuel, then rain from the Moon, herbs upon the earth, and the male casts his seed into woman: thus are these many peoples born from the Purusha. From Him are the hymns of the Rigveda, the Sama, and the Yajus, initiation, and all sacrifices and works of sacrifice, and dues given,the year and the giver of the sacrifice and the worlds, on which the moon shines and the sun.

And from Him have issued many Gods, and demi-gods and men and beasts and birds,the main breath and downward breath, and rice and barley, and askesis and faithand Truth, and chastity and rule of right practice. The seven breaths are born f

rom Him and the seven lights and kinds of fuel and the seven oblations and theseseven worlds in which move the life-breaths set within with the secret heart for their dwelling-place, seven and seven. From Him are the oceans and all these mountains and from Him flow rivers of all forms, and from Him are all plants, andsensible delight which makes the soul to abide with the material elements.

The Purusha is all this universe; He is works and askesis and the Brahman, supreme and immortal. O fair son, he who knows this hidden in the secret heart, scatters even here in this world the knot of the ignorance. Manifested, it is here se


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t close within, moving in the secret heart, this is the mighty foundation and into it is consigned all that moves and breathes and sees. This that is that greatfoundation here, know, as the Is and Is-not, the supremely desirable, greatestand the Most High, beyond the knowledge of creatures.

That which is the Luminous, that which is smaller than the atoms, that in whichare set the worlds and their peoples, That is This - it is Brahman immutable: life is That, it is speech and mind. That is This, the True and Real, it is That which is immortal: it is into That that thou must pierce, O fair son, into That penetrate.

Take up the bow of the Upanishad, that mighty weapon, set to it an arrow sharpened by adoration, draw the bow with a heart wholly devoted to the contemplation of That, and O fair son, penetrate into That as thy target, even into the Immutable. OM is the bow and the soul is the arrow, and That, even the Brahman, is spoken of as the target. That must be pierced with an unfaltering aim; one must be absorbed into That as an arrow is lost in its target.

He in whom are inwoven heaven and earth and the mid-region, and mind with all the life-currents, Him know to be the one Self; other words put away from you: this is the bridge to immortality. Where the nerves are brought close together like

the spokes in the nave of a chariot-wheel, this is He that moves within, - there is He manifoldly born. Meditate on the Self as OM and happy be your passage tothe other shore beyond the darkness.

The Omniscient, the All-wise, whose is this might and majesty upon the earth, isthis Self enthroned in the Divine city of the Brahman, in his ethereal heaven.A mental being, leader of the life and the body, has set a heart in matter, in matter he has taken his firm foundation. By its knowing the wise see everywhere around them That which shines in its effulgence, a shape of Bliss and immortal. The knot of the heart-strings is rent, cut away are all doubts, and a man's worksare spent and perish, when is seen That which is at once the being below and the Supreme.

In a supreme golden sheath the Brahman lies, stainless, without parts. A Splendour is That, It is the Light of Lights, It is That which the self-knowers know. There the sun shines not and the moon has no splendour and the stars are blind; there these lightnings flash not, how then shall burn this earthly fire? All thatshines is but the shadow of His shining; all this universe is effulgent with His light.

All this is Brahman immortal, naught else; Brahman is in front of us, Brahman behind us, and to the south of us and to the north of us, and below us and above us; it stretches everywhere. All this is Brahman alone, all this magnificent univ

erse.

Mundaka Upanishad (II:1:1-10; II:2:1-12) of the holy AtharvavedaTranslated by Sri Aurobindo-----The Mundaka is a very ancient text that comes to us from the upanishadic era (800-400 BCE). By this time, the Vedic hymn collections were already of hoaryantiquity and the esoteric principles hidden therein were being lost. A new generation of sages took it upon themselves to reveal again the esotery of the holyhymns to their disciples and put in written form this ancient knowledge. The bod


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y of teaching of these enlightened sages and the traditions which were founded upon these teachings are called Vedanta, the very essence of the holy Veda.

In the above text of the Mundaka we find an elaboration of Purusha Sukta, a keyhymn from the Rigveda. Purusha in essence is a personification of the infiniteDivine Being, who is both the Creator and the fabric of creation. Personified Heis called Purusha or Ishvara, God; sometimes prefixed by Parama- (supreme). InShaiva tradition, Ishvara is called Shiva, or more aptly Sadashiva, the benevolent, all-knowing Lord. Fully realized, that Sat, the formless, the immutable Reality is called Brahman in the Vedanta, and Parashiva/Paramashiva in the Shaiva texts.

Once all polemics and argumentative mental states melt away, what is left is pure peace and unity. As the name would suggest, what yokes together the traditionof the Agama-Tantra with that of Vedanta is Yoga.

Aum Namah Shivaya.

=======================================

DakshinamurtiDakshinamurti and the Dakshinamurtis

Dakshinamurti is a term often met with in Shaivism and Shaivite iconography. Generally, the term Dakshinamurti is translated loosely as "the One facing south,"but a more apt translation would be "Favorable Form." The term originally referred to the southern benevolent face of the Panchamukha (five-faced) Shiva Lingam.At the temple of Pashupatinath in Nepal, for example, the southern face of theShiva Lingam is still called Dakshinamurti. Alternatively, any Linga icon facingsouthward may also be called Dakshinamurti. An example of this is the Mahakala

Jyotirlingam in Ujjain.

Apart from these above rare usages, the term Dakshinamurti, now, is generally associated with specific anthropomorphic forms of Lord Shiva. In the Shaivite tradition, Dakshinamurti is not a singular iconographic form, but a class of forms,all of which are yoga murtis, wherein Shakti is not separately represented but is implicit within the representation of Shiva. While there are several Dakshinamurti forms, three are prominent:

1. Yoga Dakshinamurti - Shiva as the idyllic Himalayan Yogi in meditation.2. Jnana or Vyakhyana Dakshinamurti - Shiva as the divine Teacher under a banyan

tree.3. Vinadhara Dakshinamurti - Shiva as the divine Teacher of music and arts, holding a lute.

Of these three, the Yoga Dakshinamurti is perhaps the most represented and recognized form of Shiva, and the Vinadhara Dakshinamurti is rarely seen. In common usage, however, when one says Dakshinamurti, the image that comes to mind is thatof Jnana or Vyakhyana Dakshinamurti, the idyllic Teacher. It is to this form that the rest of the article is dedicated.


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Jnana/Vyakhyana Dakshinamurti

I contemplate, for the attainment of the highest end,

The Supreme Guru, the Lord of Bhavani,The serene-faced Primal Being,He who is spoken of in all the Vedas,Whose hands shine with the symbol of wisdom,With a book and fire and a serpent,Bedecked with garlands of pearls,And a crown blazing forth brilliant,With the digit of the moon,Resides at the foot of a fig tree,And removes the ignorance of all.

~ Dakshinamurti Upanishad the Krsna Yajurveda (Mantra 14)

The landscape of ancient India was dotted with numerous centers of Shiva worship. In that the region known as Tamilakam was no different. Within this region, two important and competing kingdoms flourished - the Cholan kingdom to the north

and the Pandyan kingdom to the south. In the kingdom of the Cholas, in the cityof Chidambaram, a magnificent universal form of Shiva called Nataraja was realized. Around the same time, in the city of Madurai, within the kingdom of the Pandyas, yet another magnificent form of Shiva called Dakshinamurti was realized. While in Madurai, Shiva sat in perfect stillness, in Chidambaram, Shiva stood in perpetual motion.

Like the ever-famous Nataraja, Dakshinamurti is a highly exalted and deeply mystical form of Shiva conveying Him as the Lord of Yoga and the embodiment of all knowledge - worldly and spiritual. In the Dakshinamurti icon we find the Lord inperfect stillness and perpetual serenity. He sits under the banyan tree, the tree of knowledge, facing southward. In His upper hands, He holds a drum representing the sound of creation and a flame representing the fire of dissolution. In on

e of His lower hands, He holds the holy Vedas, and the other is raised in jnanamudra, imparting knowledge upon the world. Under His foot is the Apasmara Purusha, the personification of ignorance.

Dakshinamurti is the great unseen Master, the eternal Teacher. It is from Him that the holy Vedas and the holy Agamas, and indeed all knowledge has flowed

10 shivaratri sandesh

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