atharvashira upanishad


atharvashira upanishad

This upanishad is based on atharva veda. It has total 7 kanDikaas.

[1]

rudra is one, past, present, future, soul of souls, all directions, eternal, mortal, expressed, concealed, brahman, non-brahman, male, female, neuter, all meters in poetry, all types of fires, truth, cow, gauri(his wife in worldly form), light, darkness, all vedas, eldest, respected, best, indestructible, destructible, pilgrim places, salubrious, sacred, eternal flame, energy.
Everything is within him – rudra.

[2]

Talks about eight planets. Mentions brahmaa, vishhNu being rudra.

[3]

Omkaara is praNava which is omnipresent. That omnipresent is flowing everywhere. That flows everywhere is subtle element. That subtle element is glowing and electrifying. That electrifying is parabrahma. parabrahma is one and that one is rudra.

Thus self consciousness, God’s consciousness and non-manifested consciousness above all are the same.

[4]

Omkaara is said thus because while pronouncing it, one has to bring breaths upward.
It is called praNava as it is used to bow down to ruk, yajuhu, atharva, angirasa and braahmaNas.
It pervades whole universe without being manifested, so it is called sarvavyaapi (omnipresent).
It is ananta (eternal) because there is no beginning or end while pronouncing it.
It is taaraka (savior) as it saves from fear of fetus, birth, aging, disease and death.
It is shukla (bright) as it is gives light to others.
It is called sookshma (subtle) as it becomes subtle after pronouncing it and remains in all bodies (physical, subtle, causal etc).
It is vidyuta (lightening) because it brightens all bodies even in darkness of ignorance.
It is called parabrahma as it expands para (non-manifested), apara (manifested) and paraayaNa (entangled).
It is brahman as it feeds on all lives and is ageless.
It is one and only one in all lives so it is called eka (one).
It is called rudra as it can be easily known by rushis (sages) and not by ordinary people.
It is called eeshaana (God) as it controls all energies and all devas (demi-Gods).
It is called maheshvara (supreme God).

[5]

rudra was manifested first.

If one attributes all accumulated deeds to rudra using intellect, s/he becomes one with paramaatman (supreme God).

The fourth half vowel in Omkaara is non-manifested form of all devas (demi Gods) and flows everywhere. It has pure crystalline form. Meditating upon its fourth half vowel sign brings liberation. This worship removes karmic bondage.

[6]

The whole world began from rudra that was in form of agni (fire).

rudra controls this whole world with dvidhaa (two – shiva and shakti) and tridhaa (three – sat, raja and tama). shakti is energy. shiva is welfare. Thus, dvidhaa is duality of mind and energy. sat is truth and light. raja is small particles. tama is ignorance and darkness. Thus tridhaa is material world made up of light, particles and darkness.

One who worships rudra’s moordhaa (top of head) in form of praNava (Omkaara) can attain highest position of atharvaa.

kaala (time) is born from akshara (indestructible).

When rudra starts sleeping, everything is destroyed. When he breathes, tama (ignorance and darkness) is created. tama creates aapaha (basic active element). Then rudra churns aapaha with finger so it coagulates. Further churning it, creates feeNa (foam). Foam creates brahmaanDa (cosmic egg). brahmaa comes into existence in that egg. brahmaa creates air. That air creates Omkaara. Omkaara creates saavitree (rays or waves). saavitree creates gaayatree (matter) and gaayatree creates animals.

[7]

One who reads atharvashira upanishad once, becomes pure and can attain welfare. Reading twice, one becomes ruler of humans. Reading thrice, one enters Omkaara which is in form of satya (truth) which is the only truth.

adhyaatmopanishad


adhyaatmopanishad

This upanishad is based on shukla yajurveda. Below is my summary of its teaching.

Its shaantipaaTha describes poorNa (whole). “whole” is source of all and everything is “whole”. If “whole” is taken out from “whole”, whatever remains is “whole” too.

That which resides within heart inside body, is nitya (eternal) and aja (unborn, without beginning). All five elements – pruthivee (earth), apaha (water), teja (fire), vaayu (air), aakaasha (space) – are its body but those elements are unaware of it.
All four subtle layers of mind – manas (mind, sensory perception), buddhi (intellect, judgmental), ahamkaara (self awareness, ego), chitta (memory storage) – are its body but those layers are unaware.
avyakta (unmanifest), akshara (indestructible), mrutyu (death) – are its body but they are unaware.
That is aatman (soul). [1]

yogi (ascetic) is always focused on aatman (soul which is subtler than self awareness) and carries out all worldly deeds. [4]

One must dissolve aatman (soul) into paramaatman (supreme soul) and be at peace eternally. [7]

One who goes beyond ahamkaara (self awareness or ego) finds root of all. [11]

When one is free from vaasanaa (desire), that state is moksha (liberation) or mukti. [12]

One who finds brahman (supreme being) in everything and everywhere, gets free from desires. [13]

Everything from brahmaa (first being in the cosmos) to stamba (grass) has end. [19]

Everything is perception of aatman (soul). When one is free from that perception, one becomes poorNa (whole), advaita (non-dual) and parambrahma (supreme being). [21]

pralaya (annihilation) makes existence into an ocean of “whole”. [23]

chitta (memory storage) is the cause of vikalpa (alternative, division from “whole”). So, one must meditate upon paramaatman (supreme soul). [26]

brahman (supreme being) that has form of satya (truth), and is covered by maayaa (material world) and is known as tat (that). [30]

One that has false perception of existence and called yaha (I or self), is known as tvam (you). [31]

Act of understanding tattvamasi (that is you or you are that) is shravaNam (study) and thinking about it is mananam (reflection). [33]
Making chitta (memory) in ekataanatvam (resonance) with shavaNam (study) and mananam (reflection) is called nididhyaasanam (profound and repetitive meditation). [34]

When chitta (memory) becomes stable, it is called samaadhi (transcendental meditation). [35]

samaadhi (transcendental meditation) dissolves all millions of karma (deeds) accumulated. [37]

samaadhi (transcendental meditation) dissolves desires completely and all sacred deeds, sins are destroyed. [39]

One with state of uparatim (indifference) is called sthitaprajna (steadfast intellect) whose dissolved desires are not born again, who stays in bliss always. [42]

One who becomes one with brahman (supreme being), and whose tendencies are indifferent and have become chaitanyam (consciousness); those tendencies are called prajnaa (wisdom). One with eternal “wisdom” is called jivanmukta (liberated). [43-44]

jivanmukta (liberated) does not have ego, does not identify with body and senses, does not have any attachment, does not differentiate soul and supreme soul, does not find difference between supreme soul and material world, is always equal towards respect and hate. [45-46-47]

Deeds of dream vanish when one wakes up. Similarly, all millions of karma (deeds) are dissolved when one is enlightened with equality of brahman (supreme being) and aatman (soul). [50]

One must give up destiny by giving up self identification with body. [56]

Everything is advayam brahman (non-dual supreme being). [64]

avadhootopanishad


avadhootopanishad

This upanishad is from kruShNa yajurvedaBhagavaan dattaatreya answered saankruti’s curiosity and thus this upanishad is born.

aum saha naavavatu. saha nau bhunaktu. saha viryam karavaavahai. tejasvinaavadheetamastu maa vidviShaavahai. aum shaanti shaanti shaantihi.

(God) protect both of us (guru and disciple). Nourish us together. We both gather power together. Our knowledge be brightened. We never envy each other. Peace, peace and peace. [shaantipaaThaha]

Meaning of avadhootam: ‘a’ signifies akshara – indestructible brahman , ‘va’ signifies vareNyam respected, ‘dhoo’ signifies dhoortam false worldly bondage, ‘ta’ signifies tattvamasyaadi – that is you – feelings. So, a person with all these four qualities is called avadhootam. [1-2]

avadhoota does not believe in worldly social divisions and casts. [3]

S/he has beloved brahman as head, joy as right side, cheerfulness as left side and bliss as center aatman (soul). [4]

Only sacrifice or leaving everything behind brings immortality. [6]

avadhoota is continuously focused on aatman and that is his/her ashvamedha yajna (horse sacrificing fire ceremony). S/he offers all outward/inward energy channels to super consciousness. This is mahaa yajna or mahaa yoga. [7]

Sun extracts all types of chemicals but is not affected by those. Similarly, yogi is not affected by any worldly deeds – right or wrong. S/he remains calm in any condition. [9-10]

I (dattaatreya) do not do any worldly activities. I do not do any dhyaanam or nididhyaasanam (final step of mukti (liberation)). [12-19]

Humans behave as humans because of their habits and attachment. Until past karmas to be experienced by present body are destroyed, one cannot be free from that attachment. [20-21]

When mind is disturbed, intellect becomes unstable. One needs samaadhi in that condition. [23]

avadhoota never does any karma even though his/her body keeps doing prayers, mind keeps meditating. S/he is only an observer of karmas. [29]

Only om (brahman) is the truth and only truth. That is upanishad (teaching). [36]

Geography from Purana – Chirag Patel July 02, 2017


Geography from Purana – Chirag Patel July 02, 2017

In ancient puranic texts, we find references to geographical terrains. Also, puranas mention different worlds.

Jambu Dvipa – salty ocean
Plaksha Dvipa – sugarcane juice ocean
Shaalmali Dvipa – alcoholic wine ocean
Kusha Dvipa – ghee ocean
Kauncha Dvipa – milk ocean
Shaaka Dvipa – curd ocean
Pushkara Dvipa – drinkable water ocean

Map of Jambu Dvipa:

Shrungavan – Kuru varsha
Shveta – Hiranmaya varsha
Nila – Ramyaka varsha
Ketumaala – Malyaavat :: Ilaa :: Meru :: Vruta :: Gandhamaadan – Bhadraashva
Nishaadha – Hari varsha
Hemkuta – Kinpurusha varsha
Himaalaya – Bhaarata varsha

7 Upper lokas (worlds):

Mrutyu – humans
Bhuvar – Evil gods
Svarga – Demi gods
Mahar – Aryamaa, pitru (passed away ancestors)
Jana – rushis, Bhrugu etc
Tapa – rushis, Bhrugu etc
Satya – Brahmaa

7 Lower lokas (worlds):

Atal – daitya (demons)
Vitala – demons
Sutala – demons
Talaatala – nishaachara (nocturnal animals)
Mahaatala – nocturnal animals
Rasaatala – nocturnal animals
Paataala – sarpa (snakes)

aatmapoojopanishad – Chirag Patel July 04, 2017


aatmapoojopanishad – Chirag Patel July 04, 2017

Thinking continuously about soul (aatmaa) is God’s meditation (dhyaana).

Ending of all karma is God’s invocation (aavaahana).

Eternal knowledge is God’s seat (aasana).

Being eager about soul always is washing God’s holy lotus feet (paadya).

Keeping soul in mind is washing God’s holy lotus hands (arghya).

Constant light of soul is offering water to God to drink (aachamana).

Attaining the best is bathing God (snaana).

Stopping sense of whole visible world is offering incense to God (gandha).

Special vision or understanding is offering rice to God (akshata).

Light of consciousness is offering flower to God (pushpa).

Union of soul with the sun is offering lamp to God (deepaka).

Union with full moon’s elixir is offering food to God (naivedya).

Soul’s uniform mobility is circumambulation of God (pradakshiNaa).

Soul’s being one with super consciousness (brahman) is bowing to God (naman).

Maintaining silence is God’s praise (stuti).

Always be content or satisfied is God’s departure (visarjana).

The above steps are path to moksha or liberation of eternal birth-death cycles.