Saturday, October 31, 2009

GURWASTAKAM – Part 2 of 8

Dear Friends,

In the last week's post we have seen the introduction and the first slokam of the Gurwastakam. Now we shall go through the second slokam of this Gurwastakam.

Slokam 2

కళత్రం ధనం పుత్ర పౌత్రాది సర్వం

గృహం బాంధవాః సర్వమేతద్ధి జాతం |

గురోరంఘ్రి పద్మే మనశ్చేన్నలగ్నమ్

తతః కిమ్ తతః కిమ్ తతః కిమ్ తతః కిమ్ ||


कलत्रं धनं पुत्र पौत्रादि सर्वं

गृहं बान्धवाः सर्वं येतद्धि जातं

गुरोरंघ्रि पद्मे मनश्चेन्न लग्नम्

ततःकिं ततःकिं ततःकिं ततःकिं


kalhatram dhanam putra poutraadi sarwam

griham baandhavaah sarwam yaetaddhi jaatam |

Guror anghri padmae manaschaen na lagnam

tatah kim tatah kim tatah kim tatah kim ||

Word to word meaning

Kalhatram = Amicable Spouse/Wife

Dhanam = All the wealth required

Putra Poutra = Sons and grandsons (children)

Aadi Sarvam = All progeny (santhanam) etc.,

Griham = Pleasant Home

Baandhawaah = Very affectionate kith and kin

Sarvam = every associated happiness

Yae tat hi = on their own (without any effort)

Jaatam = Granted to us - unasked for, unless

Guror = Belonging to the Guruji (Almighty)

Anghri = Under surface of the feet

Padmae = Lotus like (very prosperous/gentle)

Manah = of heart and soul

Yaen = Whosoever

Na = does not

Lagnam = Fix his attention

Tatah = Plural of Tat (that) means Those

Kim = Are of what avail or significance!

Tatah= Plural of Tat (that) means - those

Kim =Are of what avail or significance!!

Tatah = Plural of Tat (that) means Those

Kim = Are of what avail or significance!!!

The purport or Bhaava

Of what avail even if we are blessed with (all the eight forms of Lakshmi)

  • Most amicable better-half (Griha Lakshmi)
  • All the wealth beyond our needs (Dhana Lakshmi)
  • Children and grand children – (Santhana Lakshmi)
  • Pleasant home and fertile fields (Dhanya Lakshmi) etc.

What all we ever need is readily granted to us without any special effort of us (born with a golden spoon in the mouth in all aspects). OK, unless we treat our fellow man as equal to us in all respects and follow the values inculcated and path trod by the Guru, what is the use in the above attributes?

This concludes the second slokam of Gurwastakam. We shall see the third one in our next post.

Please view the short video clip of the second slokam by clicking the player below.

Till then best wishes to you all.

Dr Sarma



video

Saturday, October 24, 2009

GURWASTAKAM - Part 1 of 8

An immortal creation by Jagad Guru Sri Adi Sankaracharya

All time message urging us to dedicate ourselves to the values inculcated by the Guru

About this Astakam

  • Who is the Guru? – The Supreme Almighty – The Guru of the Gurus and of course, His incarnations in the form of Great Masters like Veda Vyasa, Adi Sankara, Annamacharya, Tyagaraja swamy, Pothanaamathya, Ramakrishna Paramahamsa & many, many…
  • What is their unique message? – The whole mankind is one and the same Almighty reflecting variously. External differences in us are mere names, are futile and void.
  • Astakam is a composition of 8 verses. Similarly - Chatushkam (4), Panchakam (5), Shatkam (7), Satakam (100)
  • Gurwastakam – From the Lord – 8 immortal stanzas for us to understand and apply in our lives.


Pallavi or the Repetitive Message

గురోరంఘ్రి పద్మే మనశ్చేన్న లగ్నమ్

తతః కిమ్ తతః కిమ్ తతః కిమ్ తతః కిమ్ ||

गुरोरंघ्रि पद्मे मनश्चेन्न लग्नम्

ततःकिं ततःकिं ततःकिं ततःकिं

Guror anghri padmae manaschaen na lagnam

tatah kim tatah kim tatah kim tatah kim ||


Meaning of the Pallavi

Guror = Belonging to the Guruji (Almighty)

Anghri = Under surface of the feet

Padmae = Lotus like (very prosperous/gentle)

Manah = of heart and soul

Yaen = Whosoever

Na = does not

Lagnam = Fix his attention

Tatah = Plural of Tat (that) means - those

Kim = Are of what avail or significance!

Tatah= Plural of Tat (that) means - those

Kim =Are of what avail or significance!!

Tatah = Plural of Tat (that) means - those

Kim = Are of what avail or significance!!!

Whosoever does not follow the path tread (the values inculcated) by the lotus feet of the Guru, meaning- if one does not follow the great message - that our fellow men and animals are no different from us in any way whatsoever - then everything else that we possess is null and void, a big naught and has no avail at all. What are "those useless things" let us see in the verses that follow.

Slokam 1

శరీరం సురూపం తథావా కళత్రం

యశశ్చారు చిత్రం ధనం మేరుతుల్యం |

గురోరంఘ్రి పద్మే మనశ్చేన్న లగ్నమ్

తతః కిమ్ తతః కిమ్ తతః కిమ్ తతః కిమ్ ||


शरीरं सुरूपं तथावा कलत्रम्

यशश्चारु चित्रं धनं मेरु तुल्यम्

गुरोरंघ्रि पद्मे मनश्चेन्न लग्नम्

ततःकिं ततःकिं ततःकिं ततःकिं


sareeram suroopam tathaavaa kalatram

yasaschaaru chitram dhanam maeru tulyam |

Guror anghri padmae manaschaen na lagnam

tatah kim tatah kim tatah kim tatah kim ||


Word to word meaning

Sareeram = The physical body

Su roopam = is very handsome/beautiful

Thadha Vaa = Similar is also

Kalatram =spouse/ better-half

Yasa(h)s = fame and name are

Charu = indeed very much

Chitram = extraordinarily great

Dhanam = Riches / possessions

Maeru = golden mountain 'Meru parvatam'

Tulyam = are equivalent (in value)

Guror = Belonging to the Guruji (Almighty)

Anghri = Under surface of the feet

Padmae = Lotus like (very prosperous/gentle)

Manah = Of heart and soul

Yaen = Whosoever

Na = does not

Lagnam = Fix his attention

Tatah = Plural of Tat (that) means Those

Kim = Are of what avail or significance!

Tatah = Plural of Tat (that) means - those

Kim = Are of what avail or significance!!

Tatah = Plural of Tat (that) means Those

Kim = Are of what avail or significance!!!


The purport or Bhaava

Of what avail even if we have

  • The most handsome and charming appearance
  • Equally beautiful and attractive better-half
  • Very astonishing name and fame and
  • Incomparable wealth and riches

Unless we treat our fellow man as equal to us in all respects and follow the values inculcated and path tread by the Guru, what is the use in the above attributes?

This concludes the first slokam of Gurwastakam. We shall see the second on in our next post.

Please view the short video clip of this first slokam below.

Till then best wishes to you all.

Dr Sarma




video

Sunday, August 30, 2009

Maneesha Panchakam - The five gems

मनीषा पञ्चकं

जाग्रत्स्वप्न सुषुत्पिषु स्फुटतरा या संविदुज्जृम्भते
या ब्रह्मादि पिपीलिकान्त तनुषु प्रोता जगत्साक्षिणी,
सैवाहं न च दृश्य वस्त्विति दृढ प्रज्ञापि यस्यास्तिचे
च्चण्डालोस्तु स तु द्विजोस्तु गुरुरित्येषा मनीषा मम ||

ब्रह्मैवाहमिदम् जगच्छ सकलं चिन्मात्र विस्तारितम्

सर्वं चैतदविद्यया त्रिगुणया सेषम् मया कल्पितं,

इथ्थं यस्य दृध मतिस्सुखतरे नित्ये परे निर्मलेः

च्चण्डालोस्तु स तु द्विजोस्तु गुरुरित्येषा मनीषा मम ||

शश्वन्नश्वरमेव विश्वमखिलं निश्चित्य वाचागुरोरः

नित्यं ब्रह्म निरन्तरं विमृशता निर्व्याज शान्तात्मना,

भूतं भावि च दुष्कृतं प्रदहता संविन्मये पावके

प्रारब्धाय समर्पितं स्ववपुरित्येषा मनीषा मम ॥

या तिर्यङ्नरदेवताभिरहमित्यन्तः स्फुटा गृह्यते

यद्भासा हृदयाक्षदेहविषया भान्ति स्वतो चेतनाः,

ताम् भास्यैः पिहितार्कमण्डलनिभां स्फूर्तिं सदा भावय

न्योगी निर्वृतमानसो हि गुरुरित्येषा मनीषा मम ||

यत्सौख्याम्बुधि लेशलेशत इमे शक्रादयो निर्वृता

यच्चित्ते नितरां प्रशान्तकलने लब्ध्वा मुनिर्निर्वृतः

यस्मिन्नित्य सुखाम्बुधौ गलितधीर्ब्रह्मैव न ब्रह्मविद्

यः कश्चित्स सुरेन्द्रवन्दितपदो नूनं मनीषा मम ॥

Purport of the five gems of Maneesha Panchakam

  1. Oh! Let's learn that the indwelling (pratyag) atman is distinctly shining with in all the three states; namely the wakeful, the dreaming and the deep sleep states. It is the invisible thread embedded in us and it is the witness with in all from the Creator up to the tiny ant. It is not a cognizable object in spite of any amount of material intelligence. It is very much the same in one and all irrespective of any caste, creed or kind! The great one who inculcates this concept is the real preceptor. This is my perfect conviction.
  2. I am none other than a part and parcel of the Brahman (The Absolute). I am dwelling on the pure and infinite Brahman and that I am the very Brahman. This universe is glittering with infinite glow by the power of the chaitanya or unlimited sentient energy of the Absolute. Apparently the universe is assumed (by us) to consist of diverse and different things, due to (our) ignorance (avidya or nescience) borne out of the three gunas (Sattva, Rajas and Tamas). He who firmly believes with perfect understanding of this Unity in diversity, for me, he is the adorable great Master, irrespective of whether he is a Brahmin or an outcaste. This is my perfect conviction.
  3. This entire universe, apparently continuing, is perishable and impermanent as per the decisive proclamation of the Lord. The Brahman, indeed, is permanent, everlasting and is undifferentiated and peerless, if one analyzed carefully with an untainted, unaffected, peaceful and tranquil intelligence. The differences in our physical bodies are the products of imprints of all our previous sinful/good deeds, pertaining to the past, present and future. The one who perfectly reduces these imprints to ashes in the flaming fire of knowledge is the best informed. This is my perfect conviction.
  4. The Self or pure consciousness is experienced clearly within by all animals, human beings and the gods alike as the 'I'. It is by the reflection of this pure consciousness that the mind, sense organs and the body which are insentient, appear to be sentient. External objects are perceived only because of this. This Self is, however, concealed by this very mind, senses and body which are illuminated by it, just as the Sun is concealed by the clouds. A person of perfect realization and wisdom due to his complete and clear understanding ever meditates in his mind on this supreme consciousness. Such a person is the real preceptor. This is my perfect conviction.
  5. The Self (Brahman) is the eternal ocean of Supreme Bliss. A minute fraction of this Bliss Supreme is adequate to satisfy the Indra and other celestials. Only by meditating with a perfectly calm mind on this Bliss Supreme, and not by any other special means, the sages experience adequate fulfillment. Whose intellect is ever unified with the eternal ocean of this Bliss Supreme, he is not a mere knower of the Brahman, but he is the Brahman itself. Such a person, whosoever he may be, and no matter at all, his feet are worthy to be worshipped by the Indra and all other gods. Certainly and emphatically, this is my perfect conviction.

The Epilogue

दासस्तेहं देहदृष्ट्यास्मि शंभो

जातस्तेशो जीवदृष्ट्या त्रिदृष्टे

सर्वस्यात्मन् अत्मदृट्या त्वमेव

त्वेवं मे धीर्निश्चिता सर्वशास्त्रैः ॥

O! Lord, the three eyed one (who is the all knower of the past, present and future)! In the form of this physical equipment, the body, I am the servant of You and thus of all. In the form of the life principle with in me, I am the part and parcel of You and thus of all. In the form the soul, You are within me and similarly in every other being or animal or thing that I behold. I have arrived at this conclusion after thorough reflection in my intellect - illuminated by all the sacred texts.

This concludes the sacred teaching Maneesha Panchakam by Jagad Guru Sri Adi Sankarachaya

Maneesha Panchakam – Part 8 of 8

Dear Friends,

My greetings to you all. We have seen the fourth slokam of the Five Jewels of Maneesha Panchakam in our previous post of Part 7 of 8. Now, we will see the fifth and final verse of these 5 important slokas. These are recited extempore by the learned man in reply to Lord Shiva.

The Fifth one is as follows:

యత్సౌఖ్యాంబుధి లేశలేశత ఇమే శక్రాదయో నిర్వృతా

యచ్చిత్తే నితరాం ప్రశాంతకలనే లబ్ధ్వా మునిర్నిర్వృతః

యస్మిన్నిత్య సుఖాంబుధౌ గళితధీర్బ్రహ్మైవ న బ్రహ్మవిద్

యః కశ్హిత్ససురేన్ద్ర వందితపదో నూనం మనీషా మమ ||


यत्सौख्याम्बुधि लेशलेशत इमे शक्रादयो निर्वृता

यच्चित्ते नितरां प्रशान्तकलने लब्ध्वा मुनिर्निर्वृतः

यस्मिन्नित्य सुखाम्बुधौ गलितधीर्ब्रह्मैव न ब्रह्मविद्

यः कश्चित्स सुरेन्द्रवन्दितपदो नूनं मनीषा मम ॥


yathsaukhyaambudhi laesalaesatha imae sakraadhayo nirvrithaa

yachchiththae nitharaam prashaanthakalanae labdhvaa munirnirvrithah

yasmin nithya sukhaambudhau galithadheer brahmaiva na brahmavidh

yah kaschit sasuraendhra vandhithapado noonam maneeshaa mama ||

The word meaning is as follows

yat = The Self (Brahman) is

ambudhi = the eternal ocean of

soukhya = Supreme Bliss.

laesa laesatha = A minute fraction of

imae = this (Bliss Supreme) is

nirvritha = adequate to satisfy

Sakra adayo = the Indra and other celestials.

prasaantha kalana = Meditating with a perfectly calm

chittae = mind only

yat = on this (Bliss Supreme)

na ithraaam = and not by any other special means,

munir = the sages

labdwaa = experience

nirvritha = adequate fulfillment.

Yasmin = Whose

dhee = mind (intellect) is

nithya = always (ever)

galitha = identified (unified) with

ambudhao = this eternal ocean of

sukha = the Bliss Supreme,

na brahmavid= is not a mere knower of the Brahman, but

brahmaiva = is the Brahman itself.

Sa = Such a person (as described above),

yah kaschit = whosoever he may be (no matter at all) -

pado = his feet are

vanditha = worthy to be worshiped by

surendra = by the Indra (and all other gods).

noonam = Certain (definite)

maneesha mama = this is my firm understanding.

The Purport or Bhaava

The Self (Brahman) is the eternal ocean of Supreme Bliss. A minute fraction of this Bliss Supreme is adequate to satisfy the Indra and other celestials. Only by meditating with a perfectly calm mind on this Bliss Supreme, and not by any other special means, the sages experience adequate fulfillment. Whose intellect is ever unified with the eternal ocean of this Bliss Supreme, he is not a mere knower of the Brahman, but he is the Brahman itself. Such a person, whosoever he may be, and no matter at all, his feet are worthy to be worshiped by the Indra and all other gods. Definite, this is my firm understanding.

Please view the small video clip given below,

That is all for now, Bye till next post,

Regards,

Dr. Sarma

Sunday, August 9, 2009

Maneesha Panchakam – Part 7 of 8

Dear Friends,

My greetings to you all. We have seen third slokam of the Five Jewels of Maneesha Panchakam in our previous post of Part 6 of 8. Now, we will see the fourth of these 5 important slokas. These are recited extempore by the learned man in reply to Lord Shiva.

The THIRD one is as follows:

యా తిర్యఙ్నర దేవతాభిరహమిత్యంతః స్ఫుటా గృహ్యతే

యద్భాసా హృదయాక్ష దేహవిషయా భాన్తి స్వతో చేతనాః,

తాం భాస్యైః పిహితార్కమణ్డల నిభాం స్ఫూర్తిం సదా భావయన్

యొగీ నిర్వృతమానసో హి గురురిత్యేషా మనీషా మమ.


या तिर्यङ्नरदेवताभिरहमित्यन्तः स्फुटा गृह्यते

यद्भासा हृदयाक्षदेहविषया भान्ति स्वतो चेतनाः,

ताम् भास्यैः पिहितार्कमण्डलनिभां स्फूर्तिं सदा भावय

न्योगी निर्वृतमानसो हि गुरुरित्येषा मनीषा मम ||


yaa thiryagnara dhaevathaabhirahamithyamthah sphutaa grihyathae

yadhbhaasaa hridhayaaksha dhaehavishayaa bhaanthi swatho chaethanaah,

thaam bhaasyaih pihithaarkamandala nibhaam sphoorthim sadhaa bhaavayan

yogee nirvrithamaanaso hi gururithyaeshaa maneeshaa mama.


The word meaning is as follows

yaa = That which (the inner consciousness)

sphutaa = very clearly

grihyatae = is perceived

aham iti = as the 'I'

anthah = within

thiryangn = all the animals,

nara = the human beings

devathaabhir = and the gods too.

yad bhaaasa = by the effulgence of

swatho = this pure self,

chaethanaa = the inner consciousness

vishayaa = the sense objects are

bhaanthi = perceived (illuminated) by

hridaya, daeha = the mind, the body and

aksha = eyes etc., sense organs.

thaam = The very mind, body and sense organs

bhaasai hi = though illuminated by this (consciousness)

pihitha = apparently cloud this consciousness,

arka mandala = just as the effulgent Sun is

nibham = concealed by the clouds (caused by the sun).

yogee = That person of perfect realization

nirvrutha = with complete and clear understanding

spoorthim = due to his wisdom,

sadaa bhhavayan = ever meditates on this

Maanaso hi = verily in his mind.

maneesha mama = My firm understanding is

yaesha = that Great one with this concept

Gurur iti = is the real preceptor.

The Purport or Bhaava

The Self or pure consciousness is experienced clearly within by all animals, human beings and the gods alike as the 'I'. It is by the reflection of this pure consciousness that the mind, sense organs and the body which are insentient, appear to be sentient. External objects are perceived only because of this. This Self is, however, concealed by this very mind, senses and body which are illuminated by it, just as the Sun is concealed by the clouds. A person of perfect realization and wisdom due to his complete and clear understanding ever meditates in his mind on this supreme consciousness. Such a person is the real preceptor. This is my perfect conviction.

I request you to please view the short video clip given below

That is all for now, Bye till next post,

Regards

Dr. Sarma


Friday, July 24, 2009

Maneesha Panchakam - Part 6 of 8

Dear Friends,
My greetings to you all. We have seen second slokam of the Five Jewels of Maneesha Panchakam in our previous post of Part 5 of 8. Now, we will see the third of these 5 important slokas. These are recited extempore by the learned man in reply to Lord Shiva.

The THIRD one is as follows:

శశ్వన్నశ్వరమేవ విశ్వమఖిలం నిశ్చిత్య వాచాగురోః

నిత్యం బ్రహ్మ నిరన్తరం విమృశతా నిర్వ్యాజ శాంతాత్మనా,

భూతం భావి చ దుష్కృతం ప్రదహతా సంవిన్మయే పావకే

ప్రారబ్ధాయ సమర్పితం స్వవపురిత్యేషా మనీషా మమ.


शश्वन्नश्वरमेव विश्वमखिलं निश्चित्य वाचागुरोरः

नित्यं ब्रह्म निरन्तरं विमृशता निर्व्याज शान्तात्मना,

भूतं भावि च दुष्कृतं प्रदहता संविन्मये पावके

प्रारब्धाय समर्पितं स्ववपुरित्येषा मनीषा मम ॥

saswan naswaramaeva viswam akhilam nischitya vaachaa guroh

nityam brahma nirantaram vimrisataa nirwyaaja saanta atmanaa,

bhootam bhaavi cha dushkritam pradahataa samvinmayae paavakae

praarabdhaaya samarpitam swavapur ityaeshaa maneeshaa mama.

The word meaning is as follows

Viswam akhilam = This entire universe
saswat yaeva = apparently continuing,
naswaram = is perishable and impermanent
nischitya = as per the decisive
Guror vaacha = proclamation of the Lord.
Brahma = The Brahman is (indeed)
nityam = permanent and everlasting and
nirantaram = is undifferentiated and peerless,
vimrusataa = (if one) analyzed carefully with
nirvyaaja = an untainted, unaffected,
santa atmanaa = peaceful and tranquil intelligence.
swa vapur = Our physical (differences in) bodies,
samarpitam = are the products of
prarabdaaya = the imprints of all our previous
dushkritam = sinful deeds - those
bhootam = pertaining to the past
bhaavi cha = and to future (and present too).
yaesha = The one who
pradahdataa = perfectly reduces them to ashes
pavakae = in the flaming fire (of knowledge)
sam vinmayae = is the one of best understanding.
Iti = This
maneesha mama = is my firm conviction.


The Purport or Bhaava

This entire universe, apparently continuing, is perishable and impermanent as per the decisive proclamation of the Lord. The Brahman, indeed, is permanent, everlasting and is undifferentiated and peerless, if one analyzed carefully with an untainted, unaffected, peaceful and tranquil intelligence. The differences in our physical bodies are the products of imprints of all our previous sinful/good deeds, pertaining to the past, present and future. The one who perfectly reduces these imprints to ashes in the flaming fire of knowledge is the best informed. This is my perfect conviction.

Please see the short video narration at the end,
That is all for now, Bye till next post,

Dr Sarma

video

Friday, June 19, 2009

Maneesha Panchakam - Part 5 of 8

Dear Friends,

My greetings to you all. We have seen the first of the Five Jewels of Maneesha Panchakam in our previous post of Part 4 of 8. Now, we will see the second of these 5 important slokas. These are recited extempore by the learned man in reply to Lord Shiva.

The Second Slokam is as follows

బ్రహ్మైవాహమిదం జగచ్చ సకలం చిన్మాత్ర విస్తారితం

సర్వం చైతదవిద్యయా త్రిగుణయా శేషం మయా కల్పితమ్,

ఇత్థం యస్య దృఢామతిః సుఖతరే నిత్యే పరే నిర్మలే

చండాలోస్తు స తు ద్విజోస్తు గురురిత్యేషా మనీషా మమ.

Brahmaivaaham idam jagachcha sakalam chinmaatra vistaaritam
sarwam chaitadavidyayaa trigunayaa saesham mayaa kalpitam,
iththam yasya dridha matih sukhatarae nityae parae nirmalae
chandaalostu satu dwijostu gurur ityaeshaa maneeshaa mama.

ब्रह्मैवाहमिदं जगच्च सकलं चिन्मात्रविस्तारितं

सर्वं चैतदविद्यया त्रिगुणयाशेषं मया कल्पितम्

इत्थं यस्य दृढा मतिः सुखतरे नित्ये परे निर्मले

चण्डालोस्तु स तु द्विजोस्तु गुरुरित्येषा मनीषा मम


The Word Meaning

Brahmaiva = The Brahman indeed is
Aham = the inner Self or “I”
idam jagat cha = in this very universe too,
sakalam = in every thing
chinmaatra = the subtle conscious form
vistharitam = is perfectly unfolding itself.
sarwam chaithath = All this sentient world
avidyayaa = borne of nescience
thrigunayaa = by the inter play of the three gunas (attributes)
sesham = remains as (apparently seen to be divided but it infact)
kalipitam = imagined
mayaa = by me (to be diverse).
yasya = Who so ever, he may be
dhruda matih = that person of firm conviction
iththam = who understands that the subtle Brahman
nityae = resides permanently as the
parae = the Supreme
nirmale = uncontaminated (taint less)
sukhatarae = extreme Bliss.
asthu = May be he is
chandaalo = a down trodden (outcaste)
sa tu = in the same way
asthu dwijo = may be he is a learned (brahmin).
maneesha mama = My firm understanding is that
yaesha = the Great one who inculcates this concept
Gurur iti = is the real preceptor.

The Purport or Bhava

I am none other than a part and parcel of the Brahman (The Absolute). I am dwelling on the pure and infinite Brahman and I am the very Brahman. This universe is glittering with infinite glow by the power of the chaitanya or unlimited sentient energy of the Absolute. Apparently the universe is assumed (by us) to consist of diverse and different things, due to (our) ignorance (avidya or nescience) borne out of the three gunas (Sattva, Rajas and Tamas). He who firmly believes with perfect understanding of this unity in diversity, for me, he is the adorable great Master, irrespective of whether he is a Brahmin or an outcaste. This is my perfect understanding.

Please view the short video narration given below.

That is all for now. Bye till our next post,

Dr Sarma

video

Friday, May 29, 2009

Maneesha Panchakam - Part 4 of 8

Dear Friends
Greetings to you all. From the time of last posting, in spite of my strong wish to post this fourth part of Maneesha Panchakam, various preoccupations of my time prevented me from reaching you sooner than this. From this post onwards, we will see the FIVE Jewel verses on the understanding of our SELF. These in fact are the "Maneesha Panchakam". Till now what we have dealt is only the preamble and building up the scenario for the main messages.
There are FOUR Mahavakyams from the four Vedas. These five Jewels of Maneesha Panchakam are based on the authority of these four Mahavakyams from Vedas.
Just to recapitulate, Lord Parama Shiva in the chandala roopam has put forth pithy questions into the mind of the leaned man which we have seen in our posts 1 to 3. These questions immediately made an indelible impression on the mind of that holy man and he at once perceived Lord Shiva and Mother Parvathi, in the couple opposite to him in the roopam of the outcaste. As this enlightenment dawned on him, the learned man now expounds the true nature of the self with in all - in these FIVE slokas. We will see the first of these five in this post.
These are recited extempore by the learned man with humility in reply to Lord Shiva.

The First slokam is as follows:

జాగ్రత్ స్వప్న సుషుప్తిషు స్ఫుటతరా యా సం విదుజ్జృంభతే

యా బ్రహ్మాది పిపీలికాంత తనుషు ప్రోతా జగత్సాక్షిణీ,

సైవాహం న చ దృశ్య వస్త్వితి ధృఢ ప్రఙ్ఞాపి యస్యాస్తిచేత్

చండాలోస్తు సతు ద్విజోస్తు గురురిత్యేషా మనీషా మమ.


जाग्रत्स्वप्न सुषुत्पिषु स्फुटतरा या संविदुज्जृम्भते

या ब्रह्मादि पिपीलिकान्त तनुषु प्रोता जगत्साक्षिणी,

सैवाहं न च दृश्य वस्त्विति दृढ प्रज्ञापि यस्यास्तिचे

च्चण्डालोस्तु स तु द्विजोस्तु गुरुरित्येषा मनीषा मम

jaagratswapna sushuptishu sphutataraa yaa sam vidujjrimbhatae
yaa brahmaadi pipeelika anta thanushu prothaa jagat saakshinee,
saiva aham na cha drisya vastwiti drudha prajnaapi yasya asti chaet
chandaalostu sa tu dwijosthu gurur ityaeshaa maneeshaa mama.


The word meaning is as follows
jaagrat = In the wakeful state,
swapna = in dreaming state and
sushupti shu = also in the deep sleep state
sputa taraa = that which very clearly
jrumbhatae = shines in all beings and
sam vidu = perfectly knows every thing;
yaa = That which
protaa = embedded and indwelling
Brahma adi = from the Creator onwards
pipeelika anta = up to the ant,
thanu shu = all living bodies and
saakshinee = which is the witness (for)
jagat = all worldly activity;
sa yaeva aham = and that which is
na cha drusya = not to be perceived by us
vastvu iti = as an object to be
api drudha = in spite of firm
prajnaa = knowledge of material things;
asthi chaeth = It remains verily the same
asthu = may be he is
chandaalo = the down trodden (outcaste)
sa tu = in the same way
asthu Dwijo = may be he is a learned (Brahmin).
maneesha mama = My firm understanding is that
yaesha = that Great one who inculcates this concept
Gurur iti = is the real preceptor.

Purport or Bhava

Oh! Let’s learn that the indwelling (pratyag) atman is distinctly shining with in all the three states; namely the wakeful, the dreaming and the deep sleep states. It is the invisible thread embedded in us and it is the witness with in all from the Creator up to the tiny ant. It is not a cognizable object in spite of any amount of material intelligence. It is very much the same in one and all irrespective of any caste, creed or kind! My firm understanding is that the great one who inculcates this concept is the real preceptor.
Please view the short video narration given below.
See you next week, Bye till then.
Dr. Sarma


video

Wednesday, May 6, 2009

Maneesha Panchakam - Part 3 of 8

Dear Friends
Greetings to you all
We have seen the first three sloakas in the introductory part of Maneesha Panchakam in the previous posts. In this post we will see the 4th and 5th slokams. Just to recall from where we have left, I have given the substance of the last slokam we have seen in the previous post: "Lord Parama Siva spoke as follows; Oh ! The perfect man of Self realization - Sir, I wish to know, whom are you addressing to get away from your esteemed presence out of hatred? Do you mean the physical body of us – it’s one and the same for all! If you mean the internal cosmic energy within us, it’s all the more same in all". Lord Siva is further questioning the learned man as follows.

The next slokam is as follows:

ప్రత్యగ్వస్తుని నిస్తరంగ సహజానందావవబోధాంబుధౌ విప్రో
అయం శ్వపచో అయమిత్యపి మహాన్ కో అయం విభేద భ్రమః

pratyagvastuni nistaranga sahajaananda avabodha ambudhou vipro

ayam swapacho ayamity api mahaan ko ayam vibhaeda bhramah ?

प्रत्यग्वस्तुनि निस्तरन्ग सहजानन्दावबोधाम्बुधौ विप्रो

अयम् श्वपचोयमित्यपि महान् को अयम् विभेद भ्रमः?

The word meaning is as follows
pratyag vastuni = The indwelling essence in all of us is
nis-taranga = the wave less and steady
ambudhou = ocean called the
sahaja ananda = innate, natural Bliss Absolute;
avabodha = This is the perfect understanding.
mahaan = O! Great soul, (for you too)
ko = why is
ayam = this (very hatred inducing)
vibhedha bramah = illusion of discrimination (that)
ayam vipro = one is learned and a Brahmin
ity api = and that the other
ayam shwapacho = one is an outcaste (Chandaala)

Purport or Bhava
Lord Parama Siva continues his query: Isn’t the indwelling essence in all of us the same wave-less and steady ocean called the innate and natural Bliss Absolute; While this should be the perfect understanding of the learned, (for you too) O! Great soul, why is this (indeed hatred inducing) illusion of discrimination (that) one is learned and a Brahmin and that the other one is an outcaste and is untouchable!

The next slokam is as follows:

కిమ్ గంగాంబుధి బింబితేంబర మణౌ చన్డాల వీధీ పయః
పూరే వా అన్తరమస్తి కాంచన ఘటీ మృత్కుమ్భయొర్వాంబరే?

kim gangaambudhi binbitae ambara manou chandaala veedhee payah

poorae vaa antaramasti kaanchana ghatee mritkumbhayorva ambarae?

किम् गंगाम्बुधि बिंबितेम्बर मणौ चंडाल वीधी पयः

पूरेवा अन्तरमस्ति कांचनघटी मृत्कुम्भयोर्वांबरे?

The word meaning is as follows
Ganga ambudhi = Be it in the sacred waters of Ganges
payah poorae vaa = or in the cesspools situated in
chandaala veedhi = the slum dwellers’ lanes,
bimbita = in reflected and shining
ambara maNou = the jewel of the sky, the Sun
antaram kim = what difference
asthi (vaa) = does exist ? and also
kaanchana ghatee = be it a golden vessel
mrit kumbha yor = or be in an earthen pot,
ambarae vaa = in the reflected sky too
antaram kim = what difference
asthi = does exist !! (Absolutely the same !)

Purport or Bhava

The precious jewel of the sky, the Sun, isn’t he shining in the same way in this very sacred and holy waters of this river - the mother Ganges and in the polluted cesspools there in the dirty lanes of the slum dwellers (outcastes)? Will the reflected sky be inferior in an earthen pot, compared to the one in a golden vessel ! Aren’t the Sun and the Sky absolutely the same without any difference?

These very pithy and piercing arrows of questions from the Lord posed to the mind of the learned man, the nija swaroopa of the Chandala (Lord in the disguise) is perceived by the holy man and the following 5 slokams form the firm conviction and understanding attained by the holy man. These will be discussed one each in the subsequent 5 posts.

See you next week, Bye till then.

Regards

Dr Sarma

I request you to see the video file given below which narrates the above slokas and meaning





video

Saturday, April 25, 2009

Maneesha Panchakam - Part 2 out of 8

మనీషా పంచకమ్

Dear Friends and Relatives,

Last week we started the new topic "Maneesha Panchakam" by Sri Adi Sankaracharya. We have seen the introduction and the first slokam. This week I am presenting the second and third slokams with word meaning and substance. Also, the video narration is appended just as in the previous post. Please go through them and write back your views.

Just to recall from where we left, I give here the substance of the first slokam which we have seen in the previous post: "Once, a great holy man is on a stroll in the famous, heavenly place –the Varanaasi. During his walk after his ritualistic, sacred and purified bath he came juxtaposed to two people – a man and his consort walking opposite to him almost bumping into his way. The strange couple were none other than The LORD SIVA and PARVATHI."

The next slokam is as follows


అన్త్య వేషధరం దృష్ట్వా గచ్ఛ గచ్ఛేతి చాబ్రవీత్,

శంకరశ్యోపి చండాలః తమ్ పునః ప్రాహ శంకరమ్


Antya vaeshadharam drushtwaa gachcha gachchaeti cha abraveet

Sankarah so api chandaalah tam punah praaha Sankaram

अंत्य वेषधरम् दृष्ट्वा गच्छ गच्छेति चा ब्रवीत्

शंकरस्योपि चंडालः तम् पुनः प्राह शंकरम्

The word meaning is as follows
Drustwa = On seeing
Vaesha dharam = the couple in the attire of
Antya = a downtrodden family,
Abraveet = uttered (the learned man)
Gachcha = Get away.. You….
Cha = also ….(scornfully)
Gachchaeti = Get away.. etc.,
Sankarah so api = Even though he is Lord Siva
Chandaalah = in the disguise of a downtrodden man
Tam = to that learned man
Sankaram = The Lord Sankara
Punah praaha = In reply said as follows….

The purport
The couple is in the disguise of a lowly placed and unkempt downtrodden family. This learned and holy man, though theoretically very well versed in the Atma Jnaana, not recognizing the true nature of the persons coming into him, uttered the words, you…. Go away, Go away, Go aloof - in some form of scorn and hatred. Then, Parama Siva in the chandaala roopam replied to the learned man as follows…

The next slokam is as follows

అన్నమాయాదన్నమయమ్ అథవా చైతన్యమేవ చైతన్యాత్

యతివర దూరీ కర్తుం వాంఛసి కిమ్ బ్రూహి గచ్ఛ గచ్ఛేతి ?

Annamaayaad annamayam athavaa chaitanyam yaeva chaitanyaat

yativara dooree kartum vaanchasi kim broohi gachcha gachchaeti ?

अन्नमयाद् अन्नमयम् अथवा चैतन्यमेव चैतन्यात्

यतिवर दूरीकर्तुम् वांछसि किम् ब्रूहि गच्छ गच्छेति

The word meaning is as follows
Yati vara = O! Best among the learned!
Broohi = You shout (scornfully) to
Gachcha = Get away
Gachchaeti = Get away etc….
Kim = Whom (out of hatred)
Vaanchasi = You strongly desire to
Dooree kartum = keep at a distance, keep aloof ?
Annamayaad = Is it my body made from food, it is
Annamayam = same as yours nourished by food
Atha vaa = if not, perhaps if it is
Chaitanyam = the inner sentient energy in me
Yaeva = it is also the
Chaitanyaat = same as your inner sentient energy

The purport
Lord Parama Siva spoke as follows: Oh ! The perfect man of Self realization - Sir, I wish to know, whom are you addressing to get away from your esteemed presence out of hatred ? Do you mean the physical body of us – it’s one and the same for all!! Or, perhaps, if you mean the internal cosmic energy within us, it’s all the more same in all! .....

The dialogue continues in the next verses. Let us see them in our next post. You may view the video by clicking the 'play' button in the player below and waiting until the video is buffered to your computer.

See you next week and bye till then,

Regards,

Dr Sarma

video

Saturday, April 18, 2009

Maneesha Panchakam - Part 1 out of 8

మనీషా పంచకమ్

Dear Friends and Relatives,

It is a very long time since I last met you on this blog of mine. My son's wedding function, pressure of work and many other excuses kept me away in communicating with you on this platform, though I really enjoy doing this. Many well wishers of mine have given me gentle reminders to restart the posts on this blog and urged me to do this as soon as possible.

Now, we will have every week one post as usual, coming to you. I am starting afresh with a master piece from Jagad guru Sri Adi Sankaracharya. It is called 'Maneesha Panchakam'. After a brief introduction, we will go slokam by slokam to try and assimilate the meaning of each. If all of us follow the central meaning of this great preaching, the whole world will become a much better place to live than what it is today.

Maneesha Panchakam has total 10 slokaas - 5 slokaas to build up the scenario and then five more important slokaas of instruction on the fivefold understanding of our inner sentient energy or chaitanya. These last five are succinct, instructive verses by Lord Sankara himself. I shall give here the first slokam (the scenario part) and explain it using word to word meaning of the Sanskrit words interpreted in English. This will be followed by the substance in English text. However, a detailed narration of these can be seen as a short video provided at the end of this post.

The Slokam
సత్యాచార్యస్య గమనే కదాచిన్ ముక్తి దాయకమ్,
కాశీ క్షేత్రమ్ ప్రతి సహ గౌర్యా మార్గే తు శంకరమ్

Satyaachaary asya gamanae kadaachin mukti daayakam,
Kaasee kshaetram prati saha gouryaa maargae tu Sankaram,

सत्याचार्यस्य गमने कदाचिन् मुक्ति दायकम्,

काशी क्षेत्रम् प्रति सह गौर्या मार्गे तु शंकरम्,

Interpretation
Asya = In that
Mukti daayakam = Sacred and fulfilling
Kaasee Kshaetram = pious city of Varanasi,
Kadaachin = once upon a time
Satyaacharya = a sacred & learned man
Gamane = was on a stroll.
Prati = opposite to (the man)
Maargae = on that very street
Saha Gourya = along with Gouri devi
Sankaram = Lord Sankara (had come)
tu = but (continued in next slokam)

Purport or Substance

Once, a great godly man is on a stroll in the famous, heavenly place – the Varanaasi. During his walk after his ritualistic, sacred and purified bath he came juxtaposed to two people – a man and his consort walking opposite to him almost bumping into his way. The strange couple were none other than The LORD SIVA and PARVATHI. But .... (continued in next verse)

I urge all of you to try and see the video as it is a lucid audio visual presentation of the topic, in which you will be able to view and listen by clicking the 'play' button of the media player given below. It will take a few minutes (depending on the speed of your Internet connection) for the video stream to be buffered. Please click 'play' and after a few seconds click 'pause'. Once it is completely buffered, you can play it as you like. Please give your feedback. Those of you, who are more computer savvy, can even save this video on your computer hard drive by using special software. Pl write to me in case you need this.

Bye till next week,

With Regards

Dr Sarma

video