Subhashita – 30.06.2012
30 Saturday Jun 2012
Posted Subhashitas
in30 Saturday Jun 2012
Posted Subhashitas
in30 Saturday Jun 2012
Posted Tattva Bodha
inएवं सच्चिदानन्दस्वरूपं स्वात्मानं विजानीयात् |
Evam sachchidaanandasvaroopam svaatmaanam vijaaneeyaat
Thus one should know oneself to be of the nature of Existence-Consciousness-Bliss.
A rose is fragrant to smell, red in colour, and soft to feel. The three aspects of smell, colour and touch are meant to describe the same rose. Similarly Sat-Chit-Ananda are the three aspects of the same Atma, the Reality, the substratum of all changes. They all denote the same principle. A quality or property always belongs to a substance but, the Self is beyond all names and forms and qualities. Since it is difficult to explain the part-less, the attribute-less, and the infinite in words, the words Sat-Chit-Ananda are just words to indicate the reality. They all mean the same.
One should know one’s infinite nature as on knowing it, one gets liberated from all sorrow and sense of limitation for all times to come.
In order to gain the Self-knowledge one’s mind has to be first made (yogya) capable of Self inquiry. This is done by Karma Yoga which makes the mind pure, subtle and single-pointed (sadhana chatustaya sampanna having the qualities of discrimination, dispassion, six fold disciplines and desire for freedom.)
The Self should then be known by:-
1) Listening to and studying under a competent Guru for a length of time (shravanam),
2) Getting all the doubts clarified (mananam) and finally,
3) Internalizing the knowledge gained, through contemplation (niddhidhyaasanam)
29 Friday Jun 2012
Posted Subhashitas
in29 Friday Jun 2012
Posted Tattva Bodha
inआनन्दः कः ?
सुखस्वरूपः |
Aanandaha kah?
Sukhasvaroopah
What is Bliss?
It is of the nature of absolute happiness.
I always desire happiness. Nobody wants to be unhappy. Man is an intelligent and rational animal in fact the crown of creation. He always seeks happiness in all the endeavors he undertakes. In and through all the activities he is knowingly or unknowingly always seeking happiness. He may seek happiness in money, power, name, fame, position or objects of the world. It will vary from individual to individual in what he seeks happiness. It is not difficult to understand that everlasting happiness cannot be gained through any of the above or through any of the things of the world. But still man seeks permanent happiness, which means that he himself must be the source of absolute happiness but unfortunately he does not realize this due to Maya.
Why does man undertake any action? Every action is undertaken because the person feels a lack or limitation in himself and he wishes to remove that lack. When on gaining knowledge he breaks his attachments with the three bodies and claims himself to be the limitless Atma, he is automatically released from the limitations of the body and attains purnatvam or ananda or limitlessness.
28 Thursday Jun 2012
Posted Subhashitas
inTags
जरा रूपं हरति, धैर्यमाशा, मॄत्यु:प्राणान् , धर्मचर्यामसूया |
क्रोध: श्रियं , शीलमनार्यसेवा , ह्रियं काम: , सर्वमेवाभिमान: ||
jaraa rupam harati dhairyamaashaa mrutuhpraNaan dharmacharyaamasooyaa
krodhah shriyam sheelamanaaryasevaa hriyam kaamah sarvamevaabhimaanah
The old age snatches away the beauty, hope takes away the courage, death defeats the life, hatred will destroy ones noble attitude (dharmic vyavahaar), anger will lead to poverty, being
in the company of bad people and helping them will take away ones ‘sheela’, uncontrolled desire will take away the shyness and false pride will take away all the good things!
28 Thursday Jun 2012
Posted Tattva Bodha
inचित्किम् ?
ज्ञानस्वरूपः |
Chitkim?
gnyaanaswaroopah
What is consciousness?
It is of the nature of absolute knowledge.
Knowledge of the world can be gained as the thoughts in the mind. This is a computer, this is a book, I am angry, I have an idea, I slept well etc. are all thoughts in the mind which are illumined by I the Atma, the Self. Without the Self backing the inert gross, subtle, and causal bodies there can be no perception possible. ‘I’ the subject illumines all my thoughts without getting tainted or affected by them. The Atma being the subject can never become the object of my knowledge. It is self-shining so it does not need to be illumined.
The self-shining, ever-shining knowledge principle is called Chit or consciousness which is my true nature.
Consciousness has remained a big mystery since times immemorial. To understand the nature of Consciousness the Chit principle the following analogy is very useful.
If I hold a book in front of me and ask anyone what is in front of me, everybody will answer a book. There is one more thing which we tend to miss, which is taken for granted, and because of which I am able to see the book. It is the light which is fully enveloping the book and makes it possible for me to see the book. In this regard the following points are to be noted.
1) The light is not a part, property or product of the book.
2) Light is an independent entity which pervades the book and makes it visible.
3) Light is not limited by the boundaries of the book.
4) Light is not destroyed when the book is destroyed, i.e. the light survives the death of the book.
5) Finally and most importantly, when the book is removed, the light continues to be there, but is not visible when there is no reflecting medium.
Now the scriptures point out that the consciousness can be compared to the light in the above example.
1) Consciousness is not a part, property or product of the body.
2) Consciousness is an independent entity, which pervades the body and makes it sentient.
3) Consciousness is not limited by the boundaries of the body.
4) Consciousness survives the destruction of the body; it continues to exist even after the death of the body.
5) The surviving consciousness is unrecognizable because the reflecting medium called the body is not there.
Since Consciousness survives the death of the body it is immortal, not limited by time and hence exists in all three periods of time; past, present and future. Therefore it is called Sat. Since the consciousness is not limited by the boundaries of the body, it is limitless and does not have space wise or time wise limitation, it is also Ananta. Thus Consciousness or Atma is Sat-Chit-Ananta.
27 Wednesday Jun 2012
Posted Subhashitas
inकस्यैकान्तं सुखम् उपनतं दु:खम् एकान्ततो वा |
नीचैर् गच्छति उपरि च दशा चक्रनेमिक्रमेण || कालिदास मेघदूत
kasyaikaantam sukham upanatam dukkham ekaantato vaa
neechair gachhati upari cha dashaa chakranemikrameNa
Who is the one who experiences constant happiness or constant sorrows? Like any point on a wheel goes down and again rises up so also the happiness and sorrows follow each other in one’s life. Therefore don’t get excited by happiness nor get dejected by sorrows.
27 Wednesday Jun 2012
Posted Tattva Bodha
inसत्किम् ?
कालत्रयेऽपि तिष्ठतीति सत् |
Sat kim?
kaalatrayEpi tiShhteeti sat
What is Existence?
That which remains unchanged in the three periods of time (past, present and future) is Existence.
To understand Sat we will first try to understand what is Asat. Asat is something which does not have an independent existence. Like a pot does not have an independent existence apart from the clay it is made of, the bangle does not have an independent existence apart from the gold it is made up of. That which has a cause, and that which depends upon something for its existence, that which cannot independently exist, is called Asat. Asat vastu always changes and its nature is to change and so the change cannot be stopped. Asat vastu is only a name and form given, which is time bound.
Now Sat is that which never changes; it has no non-existence or abhava at all. Therefore it is incapable of creating sorrow in anybody. The Atma the Sat vastu is always present in all three periods of time. Birth is the coming into existence of a particular name and form, and death is its destruction. But I the Atma the self is the substratum of all the changes that take place in the world is changeless (avikari), birthless (ajanma), deathless (amara), beginningless (anadi), endless (ananta), timeless (nitya), nameless (anami), formless (nirakara), and attributeless (nirvikara).
26 Tuesday Jun 2012
Posted Subhashitas
inगुणी गुणं वेत्ति न वेत्ति निर्गुणो बली बलं वेत्ति न वेत्ति निर्बल: |
पिको वसन्तस्य गुणं न वायस: करी च सिंहस्य बलं न मूषक: ||
guNee guNam vetti na vetti nirguNo balee balam vetti na vetti nirbalah
piko vasantasya guNam na vaayasah karee cha simhasya balam na mooShakah
Only a person with good qualities knows (or appriciates) qualities of another, not a person without any qualities. A strong person knows (or judges) strength of another storng person, not a weak person. Cuckoo understands (or feels) vasanta Ritu (spring) not a crow (The cuckoo starts singing in this preriod). Elephant knows strength of Lion not a mouse.
26 Tuesday Jun 2012
Posted Tattva Bodha
in६ ATMAN
आत्मा तर्हि कः ?
सच्चिदानन्दस्वरूपः |
Aatmaa tathi kah?
Sachchidaanandasvaroopah
Then what is the self?
It is of the nature of Existence-Consciousness-Bliss.
Till now the anatma the not-self was described in detail and attempt was made to explain how it cannot be the Self the Atma. The three bodies, the five sheaths and the three states of consciousness constitute the Anatma. Till now we tested all the above and finally arrived at the conclusion that they cannot be Atma.
Now the Atma being the witness principle itself, can be described in two ways:-
1)Tatastha lakshana : indicated as the world and its conditionings as the cause of the world, the witness principle etc.
2)Swaroopa lakshana : indicated directly as infinite, eternal etc.
Here in the discussion which will follow the Atma is indicated through its swaroopa lakshanas as Existence- Consciousness-Bliss.