The five capsules of Vedanta

ॐ श्री गुरुभ्यो नमः

Swami Paramarthananda of Chennai, really simplifies the most abstract Vedantic concepts for students. He has summarized the Teaching in five capsules. Am reproducing these capsules in my words. These may be connected to any text while one is studying and just like vitamin capsules, these are to be 'taken' daily. Each word of these capsules is important and to be reflected upon.

1. I am of the nature of eternal and all-pervading consciousness

I am not the body-mind-intellect complex and Vedanta texts use various methods to make us arrive at our real nature - eternal and all pervading consciousness, which is not a part, product or property of the body.

2. I am the only source of permanent  peace, security and happiness

The scriptures repeatedly show us the limitations of relationships, objects, wealth. Understand that anything impermanent can never be a source of security and peace. If any object seemingly gives us happiness, know that to be your own आत्मानन्द​: reflected in a relatively quiet mind.  The scriptures  first inform the beginner, that security and peace can only come from Nitya Ishwara and take us from world-dependence to God-dependence and to God as The Goal to be sought. Then the scriptures take the more mature seeker to the Truth and say -  what you seek is YOU. तत्त्वमसि

3. By my mere presence, I give life to the material body and through the material body I experience the material universe

4. I am not affected by anything that takes place in the material world and in the material body

Understand one fact असङ्गोऽहम् . Several shlokas in the Gita teach this. A typical example

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् ।

असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥

 As one studies the Upanishads, one gets clarity that the world is mere name and form - नामरूप​ deriving its अस्तित्वम् only from Brahman i.e. from ME.  It has no "substantiality" of its own. How can a non-substantial, मिथ्या नामरूप world ever touch me?

5. By forgetting my nature, I convert life into a struggle. Remembering my real nature, my life becomes a blessing, verily a sport. 

दुर्लभं त्रयमेवैतत् दैवानुग्रहहेतुकम् ।

मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ॥

These three are hard to come and come only with God's grace - human birth, desire for liberation, company of the learned and noble. Having got all three, waste not this life!

ॐ तत् सत्

Why I love Sanskrit

Beautiful verse shared by Suhas on twitter

Vedantic truths explained through some great imagery, examples in the Mundaka Upanishad.

ॐ श्री गुरुभ्यो नमः

Vedantic truths explained through some great imagery, examples in the Mundaka Upanishad.

There are some really popular, oft quoted examples given in the Mundaka Upanishad to teach Vedanta and the Sadhanas. I share these here. These are not in the order as they come in the various sections of the Upanishad. 

1. The popular bow and arrow example

धनुर् गृहीत्वौपनिषदं महास्त्रं

शरं ह्युपासा निशितं सन्धयीत ।

आयम्य तद्भावगतेन चेतसा

लक्ष्यं तदेवाक्षरं सोम्य विद्धि ॥ 2.2.3

O Pleasing one! Having taken the great weapon – the Upanishadic bow, one should fix the arrow (jivatma) which is sharpened by upasana (fixing the arrow is compared to one connecting to the shastric teaching). Having drawn it back with a mind absorbed in the thought of That (Brahman), may you penetrate (know) that imperishable Brahman, which is the target.

प्रणवो धनुः शारो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते ।

अप्रमत्तेन वेद्धव्यं शरवत् तन्मयो भवेत् ॥ 2.2.4॥

Omkaara is the bow, Atma (jivatma) is indeed the arrow. Brahman is said to be the target. It should be penetrated (known) by the alert one. One should become one with That Brahman like the arrow (with its target).

In these two beautiful verses, the entire spiritual journey is presented. The student sharpened ( having refined himself / herself ) through karma yoga and upasana yoga should connect with the Shastra and Guru. These are called here धनुर् गृहीत्वौपनिषदं and प्रणवो धनुः  . Omkaara represents the shastric teaching.

With a mind withdrawn – i.e with a mind withdrawn from the entire world of sense objects, relationships etc. – compared to the bow drawn back, the arrow – jivaatma is released and “hits” paramatma – I.e claims oneness with paramatma.

2. The spider and other examples to show that ईश्वर, ब्रह्म is जगत्कारणम्

यथोर्णनाभिः सृजते गृह्णते च यथा पृथिव्यामोषधयः सम्भवन्ति ।
यथा सतः पुरुषात् केशलोमानि तथाऽक्षरात् सम्भवतीह विश्वम् ॥ 1.1.7

Just as a spider creates and withdraws (its web), just as trees are born on (out of) the earth, just as hair on the head and body grow from a living person, in the same manner, the universe is born out of Brahman.

The spider example is an oft quoted example in Vedanta to show that Brahman is both the material cause and the intelligent cause of the creation. Usually, the intelligent cause is different from the material of the produced object. Example, the potter is different from the clay and the pot. The Lord does not need any different material to create and the universe. He is the essence, the material and the intelligent cause. The whole Universe arises from, rests in the resolves into Him.

3. The fire and sparks example to show that all beings have come out of Brahman

यथा सुदीप्तात् पावकाद्विस्फुलिङ्गाः
सहस्रशः प्रभवन्ते सरूपाः ।
तथाऽक्षराद्विविधाः सोम्य भावाः
प्रजायन्ते तत्र चैवापि यन्ति ॥ 2.1.1

This is the Truth, O pleasing One!. Just as from a blazing fire thousands of sparks originate with the same nature, so also, various beings are born of Brahman and merge into it.

This mantra also teaches ब्रह्म जगत्कारनम् . What we see as world is nothing but Brahman. World is mere name and form. The substance, essence, सार​: is Brahman only, like the substance is gold and ornaments are but name and form. There is no substance called bangle – substantiality belongs to gold. The sections explaining the above, giving the above examples culminate in the knowledge - ब्रह्म सत्यं जगन्मिथ्या
 

4. The most popular imagery of two birds on tree in two mantras

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते ।
तयोरन्यः  पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥ 3.1.1

Two birds (Jivatma and Sakshi or Paramatma) with beautiful wings which are close friends, cling to the same tree (i.e. are available in the same physical body). Of them, one eats the fruits with great relish. (i.e. is Karta, bhokta and enjoyer of the fruits). The other, looks on without eating i.e. remains as Sakshi

समाने वृक्षे पुरुषो निमग्नोऽनिशया शोचति मुह्यमानः ।
जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः ॥ 3.1.2

Being deluded (and) completely immersed in the very same body, a person grieves helplessly. (Due to ignorance, when one has disclaimed his original nature, and had claimed “jivatvam”, he has taken on the attributes of body and becomes a doer, enjoyer and sufferer)
When one sees the other, the adored Lord (and) His glory as (one's own), (one becomes) free from grief.
 

One who can understand and assimilate these two verses and knows his/her own real nature, is free!! Every individual is now a mixture of pure consciousness (Atma) and the body-mind complex (Anatma). Identified with the body – mind complex, one can never be happy, full, freebecause the body is impermanent, ever-changing, limited and under the control of the laws of karma. But the Consciousness, the Sakshi, pure witness is ever असङ्ग, the pure witness and later described by the Upanishad as जोतिषां ज्योतिः Own up the Paratmatma, Sakshi and claim your Higher Nature.

The entire second chapter, second section explains this to us.

5. Finally, विदेहमुक्ति of a ज्ञानी explained in a beautiful verse with the help of rivers merging into the sea example

यथा नद्यः स्यन्दमानाः समुद्रेऽस्तं गच्छन्ति नामरूपे विहाय ।
तथा विद्वान् नामरूपाद्विमुक्तः परात्परं पुरुषमुपैति दिव्यम् ॥ 3.2.8

Just as rivers, flowing down, resolve into the ocean giving up name and form (and individuality), so also in the same way, the wise is freed from name and form and attains the effulgent Brahman which is beyond maya.

ॐ तत् सत्

हैमाष्टकम् composed by Acharya Ramanuja Devanathan

My experience at Amarnath in verses as हैमाष्टकम् at the link http://t.co/vUivzB83Kw

— Ramanuja DEVANATHAN (@iksusara) July 17, 2015

Acharyaji himself has translated the verses. Mr S Ganesan's notes are added too

॥ हैमाष्टकम् ॥

Eulogy on Amaranatha the Ice-Linga form of Siva

स्वयम्भू राजते शिवः धृत्वा हैमम् अलौकिकम् ।
स्वयञ्च लुप्यते यश्च स्मारयन् जीवितं क्षुद्रम् ॥१॥
Having taken the form of Ice, self-originated Shiva shines. He himself disappears having reminding us that life is momentary. Taken the form of ice Linga, Siva the self-manifested

Disappears as thin ice, reminding mortals’ life is limited.

विभूतिं दर्शयन् स्वस्य भक्तानाकर्षति स्वयम् ।
पर्वते चापि पाषाणे नयत्यप्राकृतं शुभम् ॥२॥
He attracts devotees having shown his significant form and leads us through Mountains and Rocks to supernatural bliss.. Attracts & leads His devotees with divine form unique & substantial. Through rough mounts & terrain harsh towards bestowing bliss 


नद्या धावितौ चरणौ तस्यामेकीभवन्मरो ।
बोधयन् मायाऽस्थिरतां जायते ह्यमरो नाथः ॥३॥
Your feet are washed by the River and you merged into that River being as though a mortal. You thus show that Maya is unsteady-myth but you become (are) immortal. Amaranatha shows thus that mortals, myth as they are, attain immortal glory.


सेव्यमानः कपोताभ्यां सुखदुःखे श्वेतनीले ।
जीवनस्य क्रमागते पक्वं करोति मानसम् ॥४॥
You are served by the two pigeons (white and black) showing the world dvandva - Make one mature to know life is a cycle of black sorrows & white happiness.

ददद् श्रान्तिं गते मार्गे शीतं करोति सन्निधौ ।
पीडां विस्मृत्य ते रूपे हैमे मज्जति मानवः ॥५॥
You make us feel tired, and yet you soothe us who are near you. All (devotees) drowned in your form of ice have forgotten their pains.On the way to the pilgrimage one feels tired but near You the coolth,Immersed in Your thoughts, one forgets the pain with the ice to soothe.

शिखरे च समासीनः सर्वं पश्यति शीतलम् ।
घर्मं करोति देहं च शीतले हिमपर्वते ॥६॥
Having sat on the mountain top one see everything cool. (Yet)Your sight makes our body warm in the cold Himalayan tops. Atop the mountain one ‘sees’ everywhere only coolness

Fervour of Your Divine Sight makes us feel warmth in Mount Himalayas!

झराणां प्रवहद्धाराऽनुकम्पारसस्य ते ।
दयाऽक्षयाऽस्तु ते पूर्णा शैवं भवतु ते वरम् ॥७॥

We see the falls on the Himalayas as the stream of your Karuna. Let that stream of Karuna be everlasting and complete and your boon be a welfare. The waterfalls there are verily the flow of Your boundless grace. May that flow unhindered and complete boon for our welfare.


कैलासे राजते नित्यं योगमुद्रां ददत्सदा ।
शीतलं चक्षुरुन्मील्य मासस्द्वौ पश्यति भृशम् ॥८॥

You shine in the Kailash forever having holding Yoga posture. Ho, it is our fortune that you see us with your cold eye at least for two months.Shining forever in your Mahayogi’s posture in KailaSa You bestow. With Your divine cool sight blossomed for us for months two.


य इदमष्टकं भक्त्या पठेत्प्रतिदिनं नरः ।
यात्रायाः फलमाप्नोति हैमो देवः प्रसीदति ॥९॥

Those who read this Astaka daily with devotion would get the Punya of Amarnath Yatra and (Lord Shiva)Ice-God would be pleased.

The explanation by @vezhamukhan S.Ganesan, is given here http://linkis.com/wordpress.com/olCQ4

Pearls from Sanskrit literature shared by @puujaap

Some wonderful verses from Sanskrit literature shared by Pooja are given below in this storified collection. Read on and enjoy...

A beautiful verse from Shatashloki - दृष्टान्तो नैव दृष्ट: सद्गुरोर्ज्ञानदातुः

ॐ श्री गुरुभ्यो नमः

This is a beautiful verse from Shatashloki on the glory of the Guru. 

दृष्टान्तो नैव दृष्टस्त्रिभुवनजठरे सद्गुरोर्ज्ञानदातुः

स्पर्शश्चेत्तत्र कल्प्यः स नयति यदहो स्वर्णतामश्मसारम् ।

न स्पर्शत्वं तथापि श्रितचरणयुगे सद्गुरोस्स्वीयशिष्ये 

स्वीयं साम्यं विधत्ते भवति निरुपमस्तेन वाऽलौकिकोऽपि ॥

There is nothing in all the three worlds that can be compared to the Sadguru who imparts knowledge of the Self. The legendary Philosopher's stone may perhaps be suggested as a comparison, because it has the capacity to convert a piece of metal into gold on touch, just as the Guru converts an ordinary disciple into an enlightened person.

But even this comparison cannot stand, because the Sadguru, "even without touch" makes the disciple, who has surrendered at His feet like Himself. He blesses the disciple (through teaching) and makes the disciple an enlightened Guru, like Himself capable of enlightening and transforming others. The Philosopher's stone does not have the capacity to convert a piece of metal into another Philosopher's stone. Therefore the Sadguru is incomparable and transcends the world in His glory.

It is like the case of a lamp lit from another lamp. What would be the difference between the two? The second lamp also can light other lamps; thus there is no difference at all between them.  प्रवर्तितो दीप इव प्रदीपात्.

Meaning of तैलधारमिवाच्छिन्नं दीर्घघण्टानिनादवत् and other shlokas from Uttara Gita

Commentary of Uttara Gita shlokas here 

अर्थज्ञानं विना केवलवेदपाठमात्रेण वेदवित्त्वं नास्ति , किन्तु वेदतात्पर्यगोचरब्रह्मज्ञानेन वेदवित्त्वमित्याह -

तैलधारमिवाच्छिन्नं दीर्घघण्टानिनादवत् ।

अवाच्यं प्रणवस्याग्रं यस्तं वेद स वेदवित् ॥२४॥

तैलधारमिवाच्छिन्नं सन्ततधारावद्विच्छेदरहितं  दीर्घघण्टानिनासवद् अतिदीर्घघण्टाध्वन्यग्रवद्विच्छेदरहितम् अवाच्यं वाङ्मनसोरगोचरं प्रणवस्य अकारोकारमकारबिन्दुनादकलात्मकस्य सकलवेदसारस्य अग्रं लक्ष्यं ब्रह्म यो वेद स वेदविद् वेदान्तार्थज्ञानी नान्य इत्यर्थः ॥२४॥

तत्त्वज्ञानिनः समाधिसाधनस्वरूपमाह -

आत्मानमरणिं कृत्वा प्रणवं चोत्तरारणिम् ।

ध्याननिर्मथनाभ्यासाद्देवं पश्येन्निगूढवत् ॥ २५॥

आत्मानं कर्तृत्वाद्यध्यासवन्तं जीवमरणिं कृत्वा अधरारणिं भावयित्वा प्रणवं परमात्मप्रतिपादकस्वरूपं शब्दमुत्तरारणिं कृत्वा भावयित्वा ध्याननिर्मथनाभ्यासात् ध्यानरूपमथनपौनःपुन्येन , एवं पूर्वोक्तप्रकारेण निगूढवत्पाण्डित्याप्रकटनेन यो वर्तेत स एव परमात्मानं पश्यन् नान्य इत्यर्थः ॥२५॥

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था सर्वगतो देही देहमध्ये व्यवस्थितः। 

मनस्थो देहिनां देवो मनोमध्ये व्यवस्थितः॥३१॥

तथा पूर्वोक्ततैलादिवत्‌ सर्वगतः सर्वव्यापी देही जीवः देहमध्ये नानाभिन्नतिर्यग्देहादिदेहमध्ये व्यवस्थितः नानाभिन्नतिलेषु तैलवद् एकत्वेन स्थित इत्यर्थः। देहिनां तत्तद्देहभेदेन भिन्नानां जीवानां मनस्थः तत्तदन्तःकरणस्थः देवः ईश्वरः मनोमध्ये तत्तद्दुष्टादुष्टान्तःकरणेषु व्यवस्थितः साक्षितया भासत इत्यर्थः॥३१॥


तादृशब्रह्मापरोक्ष्येण मुच्यन्त इत्याह -

मनस्थं मनमध्यस्थं मध्यस्थं मनवर्जितम्‌।

मनसा मन आलोक्य स्वयं सिध्यन्ति योगिनः॥३२॥

मनस्थं मनोऽवच्छिन्नं मनमध्यस्थं मनःसाक्षिभूतं मध्यस्थं सर्वसाक्षिभूतं मनवर्जितं सङ्कल्पविकल्पादिरहितं मनः अवबोधात्मकं देवं मनसा परिशुद्धान्तःकरणेन आलोक्यतद्गोचरापरोक्षचरमवृत्तिं लब्ध्वा योगिनः स्वयमेव सिध्यन्ति निवृत्ताविद्यका मुक्ता भवन्तीत्यर्थः॥३२॥


तेषां लक्षणमाह - 

आकाशं मानसं कृत्वा मनः कृत्वा निरास्पदम्‌।

निश्चलं तद्विजानीयात्समाधिस्थस्य लक्षणम्‌॥३३॥

आकाशवन्मानसं मनो निर्मलं कृत्वा मनः सङ्कल्पविकल्पात्मकं निरास्पदं निर्विषयं कृत्वा निश्चलं निष्क्रियमीश्वरं यो विजानीयात्‌ स एव समाधिस्थः । तादृशज्ञानमेव समाधिस्थस्यापि लक्षणमित्यर्थः॥३३॥

आरूढस्य लक्षणमुक्तम्‌ , आरुरुक्षोरुपायमाह -

योगामृतरसं पीत्वा वायुभक्षः सदा सुखी।

यममभ्यस्यते नित्यं समाधिर्मृत्युनाशकृत्‌॥३४॥

योगामृतरसं पीत्वा यमनियमाद्यष्टाङ्गयोगामृतपानं कृत्वा तत्तत्प्रतिपादकशास्त्रमभ्यस्येत्यर्थः , वायुभक्षः वायुमात्राहरः , उपलक्षणमेतत्‌ हितमितमेध्याशी सदा सुखी सर्वदा सन्तुष्टः सन्‌ , यं यमं मनोनिग्रहं नित्यमभ्यस्यते , स समाधिरित्युच्यते। स समाधिः मृत्युनाशकृत्‌ जननमरणसंसारनाशकृदित्यर्थः॥३४॥ 

तादृशसमाधौ स्थितस्य लक्षणमाह -

ऊर्ध्वशून्यमधःशून्यं मध्यशून्यं यदात्मकम्‌।

सर्वशून्यं स आत्मेति समाधिस्थस्य लक्षणम्‌॥३५॥

ऊर्ध्वशून्यम्‌ ऊर्ध्वदेशपरिच्छेदरहितम्‌ अधःशून्यम्‌ अधोमध्यदेशपरिच्छेदरहितं सर्वशून्यं देशकालादिपरिच्छेदरहितं यदात्मकं यत्स्वरूपं , स आत्मेति भावना समाधिस्थस्य लक्षणमित्यर्थः॥३५॥