Mananam

(Brahma jnAni Yajnavalkya in Janaka's court) Introduction & Background The following section is the discussion between Sri YajnavAlkya - Uddalaka Aruni, in the Sabha of Sri Rajarishi - Janaka. The subject of their discussion is Antaryaamin - Inner controller - namely Self or Atman - the innermost Reality - the Real Person.  Vedanta i.e. Upanisads - unequivocally declare the infinite nature of Atman - directly with Mahavaakyas : -  lakshana mahavakya   ~  prajnAnam brahma  – Aitareya Upanisad (Consciousness is Brahman – i.e. Swarupa Lakshanam of Brahman/Atman) nirdesa mahavakya   ~  ayam aatma brahma  - Mandukya Upanisad (Indwelling Consciousness is Brahman – i.e. basis of individual experience) upadesa mahavakya ~  tat-tvam-asi  - Chandogya Upanisad (Isvara Chaitanyam is Atma Chaitanyam – i.e. Consciousness devoid of Upaadhis) anubhava mahavakya  ~  aham brahmAsmi  - Brihadaranyaka Upanisad.  ("I am Brahman" - i.e. my essential

Katha Upanisad verses that teach us how to recognize Atman as Pure Existence and be established in it, are discussed herewith.  naiva vAcA na manasA prAptum sAkyo na caksusA asteeti bruvato'nyatra katham tad upalabhyate - 2.3.12 It cannot be attained through speech, nor through mind, nor through eye. How can It be known to anyone apart from him who speaks of It as existing. EXT : Here the directness, aparokshanubhuti of AtmAnubhavam is stressed. It's the Real Me. It is known to everyone, when they clearly declare "I am". However we focus on "I am Eashwar" or "I am father of my son" etc.... instead on the self-evident truth - "I am" which is Pure Existence - Sat - Svarupa lakshanam of Brahman. Reflecting on the divine, infinite nature of our Pure Existence is the key lesson here. Simply Be ! ( தாயுமானவர்  Tāyumānavar  (1705–1744), was a  Tamil  Bhakti/JnAni - whose poetic outpourings are cherished in Saiva Siddhan

Teaching of the non-difference of Saguna and Nirguna Tattvam by Sri Krishna to Uddhava (as per Sri Ekanath's Bhagavatha) Ref: Chapter 21 of XI th Skandham of Ekanathi Bhagavatham (Given below is the slightly modified (reworded) version of Sri D.A. Ghaisas ji translation into English, the original Marathi commentary by great Saint - Sri Ekanath). (Sri Ekanath) *Based on Verses 472 - 482 in Chapter 21 of 11th Skandham* The difference that I am God and he is my devotee, is only outward, only of the name. Now I will tell you about the division related to knowledge (i.e. essence of Vedas - Vedanta). The consciousness (chaithanyam) which is reflected in the field of the Maya is called you. Because of ignorance it is called the soul, the Jeeva. Now there is that consciousness (chaithanyam) which is the cause of the beginning of the world, all-seeing, allknowing, it is eternally glorious beyond our concept. This (pointing to Himself) is Shiva whose natural power is never c

(Mother Sita Amma was blissful in the company of Sri Rama, despite being exiled. The following verses are told by Sri Sumantira to Sri Dasharatha, after returning from forest) ref: valmikiramayan.net - cut-copy-paste Main purpose for this reflection When we are in company of Sri Rama - we are truly relieved of all stress... vijane api vane sītā vāsam prāpya gṛheṣv iva | visrambham labhate abhītā rāme samnyasta mānasā || 2-60-7 "Seetha, getting a dwelling place resembling a house even in a lonely forest, her mind encamped in Rama and being fearless, is acquiring confidence. na asyā dainyam kṛtam kiṃcit susūkṣmam api lakṣaye | ucitā iva pravāsānām vaidehī pratibhāti mā || 2-60-8 "Not even very minute depression, even a little, is seen developed in Seetha. It appears to me as though Seetha is accustomed to so many exiles." nagara upavanam gatvā yathā sma ramate purā | tathaiva ramate sītā nirjaneṣu vaneṣv api || 2-60-9 "Seetha is t

yam pālayasi dharmam tvam dhṛtyā ca niyamena ca | savai rāghavaśārdula! dharmastvāmabhirakṣatu || 2-25-3 "Oh, Rama! Let that righteousness, which you are fostering with courage and discipline , protect you". yebhyaḥ praṇamase putra caityeṣvāyataneṣu ca | te ca tvāmabhirakṣantu vane saha maharṣibhiḥ || 2-25-4 "Oh, son! To whom you will be bowing in salutation at cross-roads and in temples, those along with great saints will protect you in the forest. yāni dattāni te.a strāṇi viśvāmitreṇa dhīmatā | tāni tvāmabhirakṣantu guṇaissamuditam sadā || 2-25-5 "All the arms given by the wise sage Viswamitra to you, will ever protect you who are rich in good qualities" pitṛśuśruṣayā putra mātṛśu śrūṣayā tathā | satyena ca mahābāho ciram jīvābhirakṣitaḥ || 2-25-6 "Oh, son with magnificent arms! Protected by your service to father and service to mother as well as truthfulness, you will belong-lived" samitkuśapavitrāṇi vedyaścāyatanāni ca

There are several stages in the journey of a seeker in Jnana Maarga (or Bhakti Maarga) -------- Stage 1:-  When we are uninterested or mildly interested in Tattva Vichara (or enquiry into the Truth behind life - its purpose, diversity, goal, Self, God) this world will seem like an important place - undismissable as Asat (UnReal). Stage 2:- 2. Later, when our enquiry has begun and its slowly sinking in, on account of Guru's grace + Satsangham (i.e. revealing life as changeful phenomena and that God/Self alone is Real - i.e. changless backdrop) then this world will seem like a dream - unsubstantial, in itself - an illusion if you want to call it that or Asat (UnReal - for its ever changing).  - This is when we repeat to ourselves, what Sri Ramakrishna teaches to youngsters in KathAmrita - "God alone is Real, world is Unreal". In this stage  (A) developing Vivekam, involves study & discussion of scriptures, listening to Guru's distilled guidance. & (B) V