Atmeeyam : ( 22/10/2012. )

1. In those days of the Upanishads the Vedik literature did not give any method of worship upon a form.   2. Their Gods were except 'Agni' (Fire), all conceptions of the unmanifest power of nature.   3. The teachers of that era must have noticed the difficulties experienced by the beginners who, in their youthful days, waging their battle of life, could not find enough poise of mind or intellectual sharpness to devote themselves in subtle meditation upon the formless Truth.   4.  Some idol or living expression of divinity was to be supplied forb their concentration, to serve them as a source of constant and unbroken inspiration.      5. The principle of idol worship, though not eved as such as in later times, is implicit in the principle of Upasana where, as we have said earlier, the attempt is to see the mighty in the meagre.     6. Thus, as a process of constant upasana, the student is told that he has to be, all through his life, one to whom his p

1. Wealth in the hands of unprepared intellects and uncultured hearts is not only suicidal to themselves, but is a threat to the very stability of the society.     2. In fact, in the world of  ours today, our political and economic problems can all be traced to the lack of character in the rich men.     3. Materialism in our scientific world has created such an appeal wherein the good at heart and pure  of intellect have little scope to gain wealth, while the unscrupulous and the dishonest can court  fortune.     4. When such a heartless head comes by wealth, he becomes a miniature Nero setting fire to his society in order that he may enjoy his song in his licentious freedom!     5. The gun-powder kings cannot suffer for long their dull market and, therefore, they plan to bring about wars at every short interval!     6. In all relationships between the landlord and the tenant, the employer and the employee, there is a growing dis-contentment because, i

    Jeevanmukthan : 1. Sometimes he may stay in the imposing palaces of prominent kings, 2. sometimes in the luxurious houses of the affluent people,   3. sometimes on the slopes of mountains full of rocks,      4. at times on the sandy banksof rivers and lakes, sometimes in the simple hermitages of greatsaints and Knowers;   5. though living variously thus in a wide range of abodes,   6. his mind rid of ignorance by the benign tuition of the Teacher and seated in its own natural stability and contentment, will not court further delusion and misery.

  1. Wealth was demanded not as a fulfilment in itself, but because they recognised that riches can be justified and enjoyed only by the mission that it fulfils.     2. If  wealth were to be idle, and one knows only to enjoy it as a dispenser of confidence and assurance of having a high bank balance, one knows not how to milk one's wealth to yield a greater joy unto oneself.     3. Here the teacher is giving the right turn of mind to the growing disciples so that they may, when they are fit, desire for immense wealth for a great and noble cause, namely for running universities where students are served and looked after.   4. The rich are trustees of the illiterate and the needy. 

Swami Adi Sankaracharya : explains the nature of Jeevanmuktan- 1. During daytime he may take a leisurely walk in lonely forests gazing delightfully at the numerous trees standing covered by thick shades, with their branches bent low due to the weight of leaves and fruits, with flocks of birds perching on their top cooing and wailing variously in chorus their unsullied songs and tunes, adding greatly to the charm and glory of pristine wilderness. 2. At night he may lie fast asleep on the strong bed of the un-decked surface of Mother Earth, the one common gift of Nature to mankind. Whatever be thus the resort of the illumined ascetic, whose ignorance has been liquidated by the graceful initiation of the Teacher, his mind will not be duped or agitated.

വേദാന്തം കേവലമൊരു തത്ത്വചിന്താപദ്ധതി മാത്രമല്ല, പ്രായോഗികമായ പ്രവര്‍ത്തനപദ്ധതികൂടിയാണെന്ന് അറിയണമെങ്കില്‍ ആചാര്യസ്വാമികളുടെ ജീവിതത്തിലൂടെ നാം ഒരു തീര്‍ത്ഥയാത്ര നടത്തണം. ഭാരതത്തെ ഏകമായി ദര്‍ശിച്ചു ശ്രീശങ്കരാചാര്യര്‍. ഭാരതത്തിലെ കൊച്ചുകൊച്ചു രാഷ്ട്രങ്ങള്‍, ഒന്നു മറ്റൊന്നുമായി എപ്പോഴും സ്വാര്‍ത്ഥതാല്പര്യങ്ങളുടെ പേരില്‍ വിഘടിച്ചു നിന്ന ഒരു കാലഘട്ടത്തില്‍ വര്‍ണം, ഭാഷ മുതലായവയുടെ മറയ്ക്കുള്ളില്‍ ശിഥിലീകരണത്തിന്റെ അടിത്തട്ടിലേക്ക് ഭാരതം നീങ്ങിയ ഒരു ദശാസന്ധയില്‍, ഭാരതീയ സംസ്‌ക്കാരത്തിനും ജീവിതത്തിനും സര്‍വത്ര ഏകീഭാവം മാത്രമാണുള്ളതെന്ന് ഭാരതത്തിന്റെ ഒരറ്റം മുതല്‍ മറ്റേയറ്റം വരെ സഞ്ചരിച്ചുകൊണ്ട് ആചാര്യപാദര്‍ ഉദ്‌ഘോഷിച്ചു. ‘ഏകം സദ് വിപ്രാ: ബഹുധാവദന്തി’ (സത്യവസ്തു ഒന്നേയുള്ളു; ജ്ഞാനികള്‍ പലവിധത്തില്‍ അതിനെ വിളിക്കുന്നു.) എന്ന ഋഗ്വേദ സൂക്തത്തിന്റെ മാറ്റൊലിയാണ് ശാങ്കരഭാഷ്യത്തില്‍ സര്‍വത്ര നമുക്ക് ദര്‍ശിക്കുവാന്‍ കഴിയുക. അതിനാല്‍ ഏകത്വത്തിലേക്ക് ഭാരതത്തേയും അതുവഴി വിശ്വത്തേയും നയിച്ച ആ ഭഗവല്‍പാദരുടെ അപദാനങ്ങളായിരിക്കും ഭാരതീയ സംസ്‌ക്കാരത്തിന് ഐകരൂപ്യം കൈവരുത്താനുള്ള പ്രയാണത്തില്‍ നമുക്ക് മാര്‍ഗദര

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    Mantram:- Santi-Patha.    ( Very impoertant mantram to by heart and chant between the teacher and the learner, knowing the meaning).       Om  saha  nau  avatu,   saha  nau  bhunaktu,     saha  viryam  karvavahai,     tejasvi  nau  adhitam  astu,   ma  vidvisavahai.     Om Santih Santih Santih       1. Om. May He ( Lord) protect us both,  May He help us both to enjoy the fruits of scriptural study,     2. May we both exert together to find the true meaning of the sacred text,       3. May our studies be fruitful,       4. May we never quarrel ( difference of opinion) each other.       5. ( Om Peace! Peace! Peace!)     Taittiriya Upanishad: Chapter-2 Brahmananda Valli, Peace-invocation.       Today this mantram is to be chanted in Bharatham at schools and colleges, to make these institutions as sacred places than unions of teachers and student unions in the shoes of political parties patronisat

      1. A true Brahmanan is he, who is not only a man of independent judgement and truly religious, but also a man with full freedom to express his ideas.       2. This is exactly the quality absent in the present day brahmanas of the world.       3.The Europeans philosophers and the Bharatheya  pandithas , including the heads of Matts, and themselves in an uneviable position, compelled to dilute their opinion to court the attributes or even the prejudices of their patrons!       4. Such Acharyas are not considered here as the ideal ones to be followed.   5. An ideal brahmanan should be one who is not set on by others.   6. He must not be cruel.   7. He must be a self-dedicated champion of the greater values of life as explained in the immortal scriptures of the Bharatham ( Hindus).   8. Such men of dedicated life, firmly established in their ideas and stoutly independent, are the true sons of the Hindu culture,   9. and you have b

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    The Convocation address delivered to the students when they were returning home from the Ancient Gurukulam:- The entire address systematically concludes in seven waves of thought each following the other with a scientific rhythm which is the melody of the Hindu thought.     1. Advices ruling one's own mode of living with reference to the society and oneself.   2. Regulating one's relationship with the last generation and the present elders.     3. Relationship with oneself and one's teacher.     4. One's attitude towards the learned and the wise in the society.     5. Charity and the 'law of Giving'.     6. Remedy for doubts regarding one's duty and conduct in life ,     7. And the last- Doubts regarding one's relationship with others falsely accused in the world.     Concluding these seven specific waves of progressive thoughts, the teacher asserts that these commandments are to be strictly follo

1. Life is a constant flow of experiences, and these experiences when observed,  are found to fail in three layers as the experience of the waking state, of the dream state, and of the deep-sleep-state. 2. The life of everyone of us is certainly influenced by our experiences in all these three different planes of consciousness,  and they all have totally a positive influence in moulding our character and personality.       3. This would read slightly strange to the modern young man because western philosophy has so far been striving to discover the fundamental in life by an analysis and close study of merely the life available for us in our waking state.       4. It is indeed difficult, if not almost impossible, to come to a right evaluation of life and its meaning by observing only a third of its field. 

1. At present A Majority citizens of Bharatham are mentally sick.       2. Today we hear sad stories about the atrocities on women and minor children.       3. Men of blood relations, father, husband, neighbour, friend, strangers, superiors, colleagues, public servants, politicians, celebrities, the list is ..................... harm women and children.       4. This is era of globalised, market controlled, money and power is Easwaran thought Yugam.       5. This is Kaliyugam, only 5000 years passed still many more lakhs of years pending to the end of this yugam.       6. This Yugam is controlled by Papies ( Evils).     7. Hence Bharatham suffers, girl baby is killed in mothers womb itself ( largely found in northern parts of Bharatham)       8. Wonder if all Bharatheya public want male babies ( girl baby unwanted), what will happen ? Did these foolish people think the next generation will born by couples of male+male?  

1. Children, not understanding the relative positions of the clouds in the clear blue sky, gaze up from  where they stand and in their immature point of view they super impose the clouds on the sky and consider them to be patches on the sky and think that the clouds are the dirt of the sky! 2. Similarly, not having discrimination to understand that the mental experiences of man are not in the Atma, in his ignorance, man super imposes the qualities of his mind upon the Atma and become himself, "the Atma is unhappy", "the Atma is happy"and so on......   

      1. Ordinarily, though we are intelligent, our entire attention is always employed with the sense-organs and their respective objects.       2. When that intellect is purified, i.e., when withdrawn from its playful pre-occupation with the toy-world, outside and within,---------the Self shines forth in its own resplendency.       3. That which makes us a stranger to ourselves is our own drunken pre-occupation with our false identifications and our wasteful play with the senses.     4. Once we withdraw ourselves from them, as the sun from behind the clouds, the Self emerges to assert and shine itself.

      1. Sadhana or Spiritual training, develops in the Sadhaka a mental capacity to think or to wish, to feel or to determine, to reject or to desire, one solitary idea, to the total and complete exclusion  of all other dissimilar or even complimentary thoughts.       2. Thus a man was ordinarily ineffectual and helpless, comes to rise above the circumstances of his life and even to rule over them when he develops in yoga.       3. The devotees would call this as Isvara Krupa ( mental capacity), while Vedantins would call it as Atma Sakti, and the Yogis would name it as a glory of the Kundalini.       4. In fact, all of them are talking of one and the same phenomenon; when an individual gets more and more integrated in his physical, mental and intellectual personalities, more and more he becomes a power to be reckoned with, a potency most irresistible.     5. Out of even the worst of us such a genius can be brought out through the divine techniq

1. Today is Punaartham Nakshtram in Medam month.     2. It is this day that our Great Guru born.     3. Ramji is called Maryadha Purushotham, means Self with balanced mind.       4. Ramayanam is not for a mere story reading, it is the Tatvam ( principle) we learn from it.     5. and follow his model in our life, until each one of us is a Maryadha Prushotham.     6. Wish you all A Happy Sri Rama Navami-.............

1. The Rishies have the unique style of using minimum words with maximum significance in their sacred mantras. 2. Certainly analogies are the only instruments  of expressing the inexplicable. with control and limits, no extra strokes added.   3. Here the Creation is explained with the help of three analogies, the Spider's web, the herbs sprouting forth from the earth, hairs growth on the head and body of man. 4.  The Spider creates the web out of itself and withdraws it unto itself--the material of the web is the very substance of the spider: 5. Similarly, the Supreme Reality ( Easwaran) Itself is the lock, stock, and barrel of this atrocious looking mechanism of "Samsara". 7. The second analogy : "the herbs sprouting forth from the earth," this is to deny a possible false suggestion which is in the previous  analogy. 8. The spider creates the web certainly for a personal end, for a personal gratification, thus the Supreme Reality must have a p

1. A.U.M ( OM) :- is the Divine Principle.       2. Vasanas :- the impressions left on the inner equipment.     3. B-M-I ( Body-Mind-Intellect) :- is the equipment through which Vasanas ( deeply accumulated impressions ) Operate.   4. P-F-T ( Perceiver-Feeler-Thinker ) :- is the Individual personality or EGO.     5. O-E-T (Objects-Emotions-Thoughts ) :- the total world of experience.

To attain Jnana and the supreme realisation of the Absolute:     The four-fold path:-     1. Viveka: -Right Discrimination;       2. Vairagya: -Detachment from the sensory attractions leading to the extinction of desires;     3. Sat Sampatti: -   a). Sama: -Calmness;   b). Dama: -Self-control;     c). Uparati: -Detachment;     d). Titiksa: -Endurance;     e). Samadhi: -Creative Concentration;     f). Sraddha: -Faith; and above all     4. Mumuksutva: -The sustained urge to attain liberation and the resolute will to shed human limitations and realise the Absolute in life.

Hindu Philosophy in a Nutshell:- Vedanta, the starting premise of Hindu Religion, asserts that Brahman (the abstract God) is the  Absolute Truth. Brahman has multiple roles to play: the creator, the maintainer, and the destroyer  all in one. Vedanta states that the universal soul, Brahman is eternal and the individual human  soul, Atman ultimately unifies with Brahman. Advaita implies the ultimate identity of Brahman  (Universal soul) and Jivatman (human soul). Dwaita opposes advaita on almost all points and  maintains an ultimate diversity of Brahman and Jivatman. Visistadvaita (qualified non-duality)  maintains a crucial differentiation as well as a fundamental identity. The Hindu philosophy and logic provide unassailable strength to the concept of the fundamental  unity in the worship of a multitude of gods. Hinduism is highly individualistic and Hindus love the  freedom to worship their personal choice of an icon to visualize the abstract Brahman.

    Hindu Scriptures:-       Hindu Scriptures are broadly classified into Sruti (heard and transmitted), Smriti (remembered and collated), Itihaasa (epics), Purana (stories and values) and Aagma (temple related rules for prayers, rituals and construction). Vedas constitute Sruti. The four Vedas: Rig, Saama, Yajur and Atharva are treasured as the most ancient heritage and Hindus believe that Vedas are eternal and never created! The subject-matter of Vedas is classified into three categories: Karma, Upasanaa, and jnana. Karma discusses obligations of each individual. Upasanaa provides guidance for divine communion and worship. Jnana is the philosophical disquisition about Brahman, the supreme reality. These philosophical discussions in the last portions of each Veda are known as Upanishads. Scriptures, compiled by the great sages, Yajnavalkya, Manu and Parasara are known as Smriti . Itihasa comprises of the two epics: Ramayana and Mahabharata written respectively by sages

      Let us start our discussion with an explanation on the two powers of maayaa - aavarana sakti and vikshepa sakti. When we mistake a rope for a snake, our inability to recognize the rope is because of aavarana sakti (concealing power) of maayaa. The appearance of snake instead of rope is due to the vikshepa sakti (projecting power) of maayaa. It is this dual cosmic power of maayaa that brings about the presentation of the physical universe concealing the totality (Brahman). Maayaa is one of the most misunderstood terms of Advaita. Maayaa means that which is not absolutely real but which has the power to appear as real. The root word for Maayaa is maya (with both vowels short), which has very much to do with magic. Sankara explains Maayaa as yaa maa saa Maayaa, meaning, ‘that which is not is Maayaa.' According to Sankara, the world is a myth, infact a total dream. To whom is a dream a dream? A dream is a dream only to a person who has awakened from the dream. So the wo

      1. The natural tendency of the sense organs to run outward eloping with the entire force ( in search of pleasure giving objects)( great feast to eyes, ears, nose, mouth, and skin ( flesh). 2. The desire for enjoyments of the objects of this world and the next..........no end to satisfaction.       3. The majority belongs to this type of existence( kavo, peo, maja karo( eat, dring, and make merry)       4. They are viewed from the highest standards of spiritual perfection, mere children in their growth and evolution.     5.  They fail to recognise the possibilities of an existence greater in scope and diviner in contents, where the sense organs stop their rambling into pits of sorrow, wherein they generally revel, as an ordinary man  living delusions.       6. Indeed, it is true when Srutis classify such men as mere children.  

1. We have the famous immortal metaphor of the chariot explaining the Atma and the Body.       2. In the chariot sits the Sarathi ( driver), and the Yodha ( warrior).       3. In the body stays the Paramatma, the Self and the Jeevatma, the Ego and the entire technique of the Adhyatma Yoga is explained.     4. Here the Ratham ( chariot) represents our body,       5. Five horses are our five sense-organs ( Panchendriya),     6. Lagan ( kadjnan/saddles) of the horses is our Buddhi(intelligence),     7.  The Sarathi is our Mind,     8. Yodha is our Atma.

  1.  The subtle Spiritual body is believed to be constituted of some 101 nerves which the surgeon's eyes ever see!         2. Of them, most important is Susumna, which runs parallel to the backbone all along its length and penetrating the top bone, called the apex, extends itself up to the centre of the human crown.         3. The sensitiveness of the top centre portion crown can be very well experienced by ourselves!       4. Especially in a new-born child, one can feel the heart-beat very regularly at that place.       5. It is sufficient to know that the ego-centre of a meditator who has realised, during his life, the relative Truth, at the time of his death, escapes through the Susumna and crossing distinct regions of experiences reaches Brahma loka from where, ultimately at the end of Kalpa, with dissolution of the world of experience, it reaches the Supreme State of Realisation.         Summing up:  Hundred and one are the

  1. If the life-centre, the Atma were not within a body, it is obvious that, the body will not continue to breathe. 2. Atma is the one who maintains the flow of the different vital airs through our body and maintains it alive and active till death.       3. There are five principal kinds of vital energy, because of which the physical body functions.       4. They are known by different names according to the function they perform, although they altogether constitute the one and the same Principle of Existence.     5. The five principle kinds of Pranas are called:-     a).   Prana:- When cosmic power manifests through the work of the lungs and the respiratory organs;     b). Apana:- When it works in the colon and bladders;     c). Samana:- When it works through the digestive system,     d). Udana:- When it works through the larynx and produces voice and;     e). Vyana:- When it expresses itself through the blood circulation

1. Divinity in Human Nature (BG-CH.16 -Slokams  2 & 3) The virtues that include Nonviolence, truth, freedom from anger, renunciation, tranquility, aversion to fault finding, compassion to living beings, freedom from covetousness, gentleness, modesty and steadiness, vigor, forgiveness, fortitude, purity, freedom from malice and excessive pride belong to True Human nature unified with Divinity. Qualities of a Perfect Human Being (BG-CH.17 - Slokams 14 to 16) Worship of the Gods, of the twice-born, of teachers and of the wise, purity, uprightness, austerity and nonviolence, the utterance of non-offensive speech, serenity of mind, gentleness, silence and self-control are the necessary standard to become more perfect.

Chapter-4. Slokam-21 to 25. Hence, in order to express this idea the Lord says: 4.21 One who is without solicitation, who has the mind and organs under control, (and) is totally without possessions, he incurs no sin by performing actions merely for the (maintenance of the) body. Nirasih, one who is without solicitation-one from whom asisah [Asih is a kind of desire that can be classed under prayer. (Some translate it as desire, hope.-Tr.)], solicitations, have departed; yata-citta-atma, who has the mind and organs under control-one by whom have been controlled (yatau) both the internal organ (citta) and the external aggregate of body and organs (atma); (and) is tyakta-sarva-parigrahah, [ Parigraha: receiving, accepting, possessions, belongings.-V.S.A] totally without possessions- one by whom have been renounced (tyaktah) all (sarvah) possessions (parigrahah); na apnoti, he does not incur; kilbisam, sin, in the form of evil as also rigtheousness-to one aspiring for Lib