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srkudai

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« on: March 14, 2012, 06:16:31 PM »
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« Last Edit: May 31, 2012, 07:16:27 PM by srkudai »

Nagaraj

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Re: Sri Adi Shankaracharya's Jaagrata Jaagrata
« Reply #1 on: March 14, 2012, 06:52:05 PM »
Dear Udai,

this poem, when it really HITS you, it is a nuclear bomb. It becomes virtually impossible to function normally like before in the world.

perhaps this is why elders in orthodox families do not advise young people to read or learn certain shlokas such as Nirvana Shatkam, etc...

when it HITS, it hits like thunder bolt. I am one victim. We keep asking Bhagavan, God, please give me jnana, please reveal thy light, but, when Bhagavan reveals the truth, that is his Vishwaroopam, it is said, one cant handle God's Vishwaroopam.

The poems may be beautiful for its content, the poetry is very beautiful, it is excellent for philosophical discussions. But These are all verily Nuclear Bomb!

Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

nonduel

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Re: Sri Adi Shankaracharya's Jaagrata Jaagrata
« Reply #2 on: March 15, 2012, 09:53:16 PM »
Is it possible to have an english translation?
Oh Arunachala, blazing fire of Jnana, in my heart I pray and think of Thee from afar, root out the ego, merging me in the Self.

latha

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Re: Sri Adi Shankaracharya's Jaagrata Jaagrata
« Reply #3 on: March 16, 2012, 12:30:34 AM »
Namaste All,

My name is Latha. I am a new member to this forum. Like many others I felt the grace of Bhagavan and started to learn his teachings. With his blessings, I plan to visit Arunachala this June. Although I have read that Arunachala is in your Heart, I am very excited to visit the places that Bhagavan has been in.

I wanted to share the very profound Dasa Sloki by Sri Adi Shankara.

Sankara's Dasa Sloki
Translated by P. R. Ramachander
These ten verses of philosophy is the essence of the thoughts of Sankara. There are two stories about its origin. One says that when Adi Sankara approached Sage Govinda Pada and requested him to make him his disciple, then it seems Govinda Pada asked the young boy, “Who are you?” and this is his reply. Another story tells that when Sankara said that he is about to leave this earth, his disciples wanted to tell them all his teachings in a summary form and this is the reply. Swami Madhusudhana Sarawathi has written a commentary called “Sidhantha Bindu” on these ten verses.
Na bhoomir na thoyam na thejo na vayu,
Na Kham nendriyam vaa na thesham samooha,
Anaikanthikathwath suspthyeka siddha,
Thadekovasishta Shiva kevaloham., 1
I am not earth, I am not water.
I am not light, I am not wind,
I am not ether, I am not sense organs,
Nor am I a combination of these,
Because they don’t always exist.
I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.
Na varna, na varnasramachara dharma,
Na me dharana dhyana yogadhayopi,
Anathmasrayo aham mamadhya sahanath,
Thadekovasishta Shiva kevaloham., 2
I am not the caste, I am not the caste rules,
I am not stages of life,
I am not rules, I am not the just conduct,
I am not meditation, I am not yogic practice,
For the concept of I and me destroy all these.
I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.
Na matha pitha vaa na deva na loka,
Na veda na yagna na theertham bruvanthi,
Sushupthou nirasthadhi soonyath makathwath,
Thadekovasishta Shiva kevaloham., 3
Neither the mother nor the father.
Neither the celestial gods nor the earth,
Neither the Vedas,nor the fire sacrifice,
Nor the holy waters, they say, exist in sleep.
But there is no void in sleep, either.
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.
Na sankhyam na saivam na thath pancha rathram,
Na jainam, na meemamskader matham vaa,
Visishtanubhoothya vishudhath maka thwath,
Thadekovasishta Shiva kevaloham., 4
Neither the Sankhya principle,
Nor the doctrine of Shaiva,
Not the principle of pancha rathra,
Nor the doctrine of Jainas,
Nor the principle of Meemasa,
Are Unique experiences,
For the soul is the purest known truth.,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.
Na shuklam na krishnam na raktham na peetham,
Na peenam na kubjam na hruswam na deergam,
Na roopam thada jyothirakarakathwath,
Thadekovasishta Shiva kevaloham., 5
Neither white nor black,
Neither red nor yellow,
Neither large nor thin,
Neither short, nor tall,
And neither with a form is the soul,
For this soul is the form of the light,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.
Na jagranna me swapnako vaa sushupthi,
Ne viswo na vaa thaijasa pragnako vaa,
Avidhyathmakathwath trayanam thureeyam,
Thadekovasishta Shiva kevaloham., 6
Neither the state of waking,
Nor the state of dream,
Nor the state of deep sleep is for me,
Neither the earthy feelings,
Nor the glorified feelings of dreams,
Nor the feeling of wakefulness in sleep am I,
For these are the souls of avidya,
And I am the fourth, the thureeya, which is beyond these,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.
Na sastha na sasthram na sishyo na siksha,
Na cha thwam, na cha aham na cha ayam prapancha,
Swaroopavabadhadhi vikalapa sahishnu,
Thadekovasishta Shiva kevaloham., 7
Neither the origin of knowledge,
Nor the books of knowledge,
Neither he disciple nor the teacher,
Neither you, nor me and nor this world am I,
For this is not tolerated by innate realization,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.
Na chordhwam na chadho na cha andhar na bahyam,
Na madhyam na thiryang na poorva paraddik,
Viyad vyapakathwath Akandaika roopa,
Thadekovasishta Shiva kevaloham., 8
Neither above, nor below,
Neither inside nor outside,
Neither the middle, nor the across,
Neither the east nor the west am I,
For like the all pervading ether,
I am spread everywhere,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.
Api vyapakathwadhi Thathwa prayogath,
Swatha sidha bhavananya asrayathwath,
Jagat thuchamethath samastham thadanya,
Thadekovasishta Shiva kevaloham., 9
Being all pervasive and goal oriented,
Being dependent on its own nature,
Than depending on any out side thing,
This world is trivial as it is different from self.
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.
Na chaikam thadanyath dweetheeyam kutha syath,
Na chaa kevalathwam na vaa kevalathwam,
Na soonyam na chaa soonyamadvaidhakathwath,
Kadam sarva vedhatham sidham braveemi 10
It is not even one and how can it be two,
Neither is it unique and nor not unique,
Neither is it a vacuum nor something different from it,
For it is the essence of non dual reality
So how can I tell about what is established by all philosophy?

Subramanian.R

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Re: Sri Adi Shankaracharya's Jaagrata Jaagrata
« Reply #4 on: March 16, 2012, 10:57:02 AM »
Dear latha,

Welcome to the Forum. Sri Sankara's Dasa Sloki is said to have been sung by Sri Sankara when his guru Govinda Bhagavat Pada
asked him: Who are you"  Sankara replied who he is!  He chanted this sloka again before his departure from this world, in
Kanchipuram, when he ascended the Sarvajna Peeta.

Arunachala Siva.     

Nagaraj

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Re: Sri Adi Shankaracharya's Jaagrata Jaagrata
« Reply #5 on: March 16, 2012, 03:50:06 PM »
Dear Udai,

I am jumping a step further in your excellent analyses. While the discussions may carry on.

I am exploring or contemplating, the beyond 'this' - what has been beautifully expressed in this excellent verses of Sri Shankara.

You are stripped naked, absolutely alone, independent, it is a 'state' of perplexity, or, amazement, or, the expanse of unlimitedness, of, something, that is inexplicable. What are you left with in the end? even to say 'nothing' is really not correct. that expansive-ness is thoroughly the feeling of seeing the Vishwaroopam as said by Krishna in BG. Even seeing a fraction of this expansiveness, the infinity, one is shaken to the tip of every cell in one self. it is awe shattering feeling or experience, at the same time, it is neither experience or feeling as well!

only your are left, or, only I am left, which cannot be stripped at all! There is nothing for that one to discard anymore. There is no more discernments necessary in this. It itself is not knowable but still not exactly 'not knowable' as well, it is in explicable, but still not exactly 'inexcplicable' as well.

That is              (I pause, as it does not allow anything to attribute to itself, therefore, the sentence is complete with this phrase - "That is")

Like an onion, as you keep peeling off the skin, one by one, in the end, there is nothing, but still it is not exactly 'nothing'

Salutations to Bhagavan
« Last Edit: March 16, 2012, 03:57:44 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Sri Adi Shankaracharya's Jaagrata Jaagrata
« Reply #6 on: March 17, 2012, 08:20:32 AM »
Dear Udai,

Simple, yet, the story illustrates the highest truth beautifully  :)

Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Sri Adi Shankaracharya's Jaagrata Jaagrata
« Reply #7 on: March 21, 2012, 03:20:51 PM »
Dear Udai,

In this context, I would like to reproduce here, enlightening and very thought provoking talks given by Brahma Sri Nochur Venkataraman, as under:

For realising God, the first requisite is a burning desire to do so. This is what every Mahan comes into the world to teach. It is not necessary that we know who or what God is. When the time is right, He will reveal Himself to us by sending a Sadguru into our lives who will give us the requisite Upadesha and confer liberation. But the pre requisite to all this is the ceaseless Taapam - loosely translated, a burning desire, which makes us extremely uncomfortable in our present state of being. What is required is the thought process which reprimands us for enjoying so many sensory pleasures while age and time slip through our hands; taking congnisance of that fact that we lack seriousness in what is perhaps the most serious thing in our lives and spend our lives instead on other worthless pursuits.
 
To illustrate this point, a story that Buddha said may be used - A man who is walking on a mountain, loses his balance and falls. He finds a rope to hang on to from which he hopes to come to safety. Above him stands a tiger that was in hot pursuit. Below lies a dangerous depth, into which if he were to fall, not even a shred of his body may be recovered. And is his rope strong enough? No .... There is a rat gnawing away at the rope!! This is the predicament of the man. And in the midst of this, there is a drop of honey that drips from a honeycomb. Impervious to the danger that he is in, this man tries to reach for that honey!! This is exactly human existence. Fraught with dangers on all sides. The rat called Time is gnawing away at our lives, and we seek momentary pleasure in watching television and mindless gossip wasting an already too short lifespan!!
 
Bhartruhari says in a sarcastic manner, that we in the world are so busy, engrossed in the meaningless day to day pursuits that we do not have the time to look inwards or strive for emancipation! How ironic!

आदित्यस्य गतागतैरहरहः संक्षीयते जीवितं
व्यापारैर्बहुकार्यभारगुरुभिः कालोऽपि न ज्ञायते ।
दृष्ट्वा जन्मजराविपत्तिमरणं त्रासश्च नोत्पद्यते
पीत्वा मोहमयीं प्रमादमदिरामुन्मत्तभूतं जगत् ॥४३॥


The sun rises and sets, each day goes past and the only assurance we have is that the day that is gone shall never come back again, time slips through our fingers and what do we do? He says that life is going out consistently like water which is going out of a leaky mud pot, but we are busy immersed in the day to day affairs of life (व्यापारैर्बहुकार्यभारगुरुभिः). (very seriously engaged in various duties) We claim that we are so busy that we do not have the time to think of God!!! Some people say, "I wish I could come to your Satsangam, but I am so busy, so many duties, I am not able to. Please forgive me". The tone that they use seems to imply that they consider coming to the Satsangam a favour that they bestow on others (the person who is giving the pravachanam)
 
This is how people pass through life, blithely unaware of Time slipping through their fingers, never to come back again. Is it that they never get an opportunity to contemplate on all this or does God does not remind us about these? No .... God reminds them in various ways - four ways to be exact(दृष्ट्वा जन्मजराविपत्तिमरणं) We see children being born, a man in the prime of his youth move on to Old age, calamities, disaster and accidents, and then finally, the clincher of all - Death. He says he is amazed at how people remain unafraid in the midst of all this. And why is it that man is not afraid? He is inebriated with the toddy of ignorance. That intoxication has spoilt his mental balance and so he manages to remain unafraid (त्रासश्च नोत्पद्यते) The world is caught in a fit of madness, he says. Man is drunk on ignorance and his thinking faculties are dulled by it (पीत्वा मोहमदिरां) This world is gotten mad (उन्मत्तभूतं जगत्) If men were drunk on Bhakthi it would be fine. That is an ecstasy which uplifts, but unfortunately man is drunk on ignorance and his thinking faculties are dulled by it. Which is why he refuses to think, is unable to think in fact, about time which is going past too fast.
 
But what the sages say is that a man should strive to Realise God with the same urge with which a man would run towards water, had his head caught fire (प्रदीप्त शिरहा जलराशिमिव). It is with the same sense of urgency that one should pursue God – Realisation (समिप्पाणिः श्रोत्रियम् ब्रह्मनिष्ठमुपगच्छेत्). And this samsara, has been as disconcerting as fire on one's head for Bhakthas and Rishis.

Salutations to Bhagavan
« Last Edit: March 21, 2012, 03:30:22 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

sanjaya_ganesh

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Re: Sri Adi Shankaracharya's Jaagrata Jaagrata
« Reply #8 on: April 17, 2012, 01:15:30 PM »
Very nice explanation, Uday ji. Yes. And that the 3 "bags of Karma" - Prarabdha, Sanchita and Agami summarize it so well. Arrow that is already shot (means you cannot change direction :)) as Prarabdha, Arrow to be shot next that I have taken in my hand as Agami and the whole set of arrows I have in my back pack as Sanchita. Thanks for reminding... And the analogy for Jivanmukthas seems to be that they burn all arrows and the back pack itself while alive. But Prarabdha which is already shot runs its course.

On a different note, just curious - I keep thinking why all JIvanmukthas have a "bodily painful" end? I know body does not exist for them - but I am just curious why. Sri Bhagawan, Narayana Guru (from my state of Kerala), Ramakrishna Paramahamsa etc. and many more?
Salutations to Bhagawan

Subramanian.R

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Re: Sri Adi Shankaracharya's Jaagrata Jaagrata
« Reply #9 on: April 17, 2012, 01:30:13 PM »
Dear sanjaya_ganesh,

Sri Bhagavan says that even prarabdha will not be there for a Jivan Mukta.  He has mentioned this in Ulladu Narpadu (Anubandham)
Verse 33. If an onlooker sees that the Jivan Mukta is suffering, it is only from his point of view. The suffering may be there, but
a Jivan Mukta treats His body different from the Self which He has realized. It is like a shirt on the coat stand. If a button is broken
on the shirt, it is repaired. But the shirt does not feel the loss of button. So is also a Jivan mukta. During His terminal illness,
when the attendant asked Sri Bhagavan  where it was painful, Sri Bhagavan said: Yes. "The body is paining." He did not say that
'I am feeling the pain.'

Another clarification for the arrow that has been shot. Suppose it is short towards a deer.  Only when the deer (that is Jivan
Mukta's body) is there, it will hurt it (him). If the deer itself is not there, the shot arrow will just fall on the ground!

Tomorrow is the sixty second Maha Nirvana (Aradhana) Day of Sri Bhagavan. There would be solemn prayers in the Asramam
tomorrow. All will be fed for lunch and dinner, regardless of the fact whether one is staying in the Asramam's guest house or not.


Arunachala Siva.

ramana_maharshi

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Re: Sri Adi Shankaracharya's Jaagrata Jaagrata
« Reply #10 on: April 17, 2012, 05:45:59 PM »
Dear Udai and friends,

Can we please address whoever with proper names filled with emotion rather than being so mechanical please.  :)

Sanjaya Ganesh would be more happy if he was addressed Sanjaya or Ganesh instead of the username(sanjaya_ganesh).  :)

Also the person who registered with ramana1359 can you please let us know your first name please?

Else i think we may go with nagaraj garu way of addressing like "Dear I"...

Nagaraj

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Re: Sri Adi Shankaracharya's Jaagrata Jaagrata
« Reply #11 on: April 17, 2012, 06:55:59 PM »
 :D

Remembering, Bhagavan's devotee, Sri Lakshmana Sharma called himself as "who"

 :D

Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta