Maya Panchakam

As the name suggests, these 5 verses, were composed by Sri Adi Shankara  describing the magical qualities of Maya. Vedas, Upanishads, Gita etc.. give us an idea about the nature of Maya. As per Upanishads, the Inner-self , which is the witness for the three states of awakened state, dreamful and deep sleep is the true nature of the Self and everything else, which are bound to changes (time,space..) are all non-real or fake. Building up on this Upanishadic fact, Sri Acharya here enumerates the common mis-happenings , caused by this Maya, who is capable of making impossible things possible. Unless one has complete wisdom, he or she falls prey to this Maya and starts believing the illusive non-realistic (Vyavahaarika) world as real and gets struck in the world of materialism.

Nirupama Nithya Niramshake Api Akhande
Mayi Chithi Sarva Vikalpanadi Shoonye
Ghatayathi Jagadeesha Jeeva Bhedham
Tvadh Agaditha Ghatana Patiyasi Maya

Very beginning verse itself has been started gloriously with the core subject, described in the Upanishads - Jeveshwara Behdham or the difference between the Jeeva and the Ishwara. Upanishads declare that, all names and forms are all illusive (or transient). All the Naama Rupas are not permanent. The actual Brahman, remains untransitioned, while it assumes the from of Ishwara or God by it's association with Maya. The difference between Jeeva and Ishwara is that, Ishwara is well aware of the fact that, the name and form is illusive , while an ignorant Jeeva continues to believe that, his body, mind, senses etc... are true and believes on the illusive differences , which were created due to ignorance  Thus Acharya here addresses the very basic accident / confusion caused by Maya  which is the super-imposition of the differences between Ishwara and Jeeva. Supreme Brahmam, which undergoes no transition and is not affected by time and space is described here as Nirupama - Second-less  Nithya - Permanent, Niramshake - Attribute-less (Nirguna), and always Akande = Unpartitioned.

Sruthi Shatha Nigamantha Shodakan
Api Ahaha Dhanadi Nidarshanena Sadya:
Kalushayahti ChadushPada: Abhinnan
Tvadh Agaditha Ghatana Patiyasi Maya

Meaning:This verse elaborates how even a learned man would fall prey to maya, in the lust of money and power and would act no different from a four-legged animal. In spite of being learned, and being an expert in Vedas, Upanishads etc.. a Vipra or a Pundit becomes greedy and acts crazy like an animal. Such is the power of Maya, who can make impossible things happen.

Sukhachita Akhanda Vibhotham Advitheeyam
Viyadha Anala Dhivi Nirmithe Niyojya
Bramayathi Bhavasaagare Nithantham
Tvadh Agaditha Ghatana Patiyasi Maya

Meaning:Upanishads declare Self as  Pure Consciousness, which is indivisible(Akhanda), Non-dual and pure consciousness. But Maya  which can make impossible things possible makes, the Self whirl around the ocean of Bhava or materialism and associate itself with the created ones - Air, Land etc.. Upanishads declare that, the Brahman, manifested into the five principal elements etc.. with it's association of Maya  The true nature of the Self is the Supreme itself, but Maya is very tactful to super-impose the illusive differences over the true nature of the Self. This verse adds to the first one, by declaring that, the Self deviates from it's own true nature (Swaroopa Lakshanam) due to the magical powers of Maya.

Apagatha Guna Varna Jathi Bedhe
Sukhachithi Vipra  Vidadyahamkruthim cha
Sputayathi SuthaDhara GehaMeham
Tvadh Agaditha Ghatana Patiyasi Maya

Meaning:This verse addresses a very important issue caused by Maya - Caste or Varna differences. A true wise man would certainly identify those all as illusions. The differences based on caste and the feeling of pride one has thinking of one's own Varna etc.. are mere illusions.Similar are the passion or Moham  one has for one's own wife, kids etc.. The true nature of the Self is blissful and non-dual. oh! Maya you are capable of making impossible things possible.

Vidhi Hari Hara Vibhedham Api Akhande
Batha Virachayya Bhudhanapi Prakaamam
Bhramayahti Harai Hara Bedha Bhaava
Tvadh Agaditha Ghatana Patiyasi Maya

Meaning:Maya is very skillful in introducing and super-imposing the differences of Name and Form (Nama Roopa) on that Nirguna Brahman. The three gunas are the qualities of Prakruthi, which is Maya again. One Brahman, which is attribute-less is projected as Brahma,Vishnu and Shiva by the association of Maya. Thus the Shaiva-Vaishnava bhedams are mere illusions. It is that Brahman  which is veiled in those forms. But Maya, makes everyone believe those names and forms as true. Oh! Maya you are capable of  making impossible things possible.

Conclusion: Sri Acharya has addressed the major issues in our society like the caste difference, Shaiva-Vaishnava differences etc.. by declaring all of those as mere illusions. Now coming to the true nature of the Self - the super-imposed things like the mind, 5 senses, body are all considered true, although the true nature of the Self is pure bliss / pure consciousness. Thus realizing Maya and logical analysis of what is true and what is not (Neti Neti) as declared by Upanishads is the base for one's Spiritual life. Almost 3000 years ago Sri Acharyal addressed the issues of today's society precisely. Long live his glories!!

Bagavad Gita

How can anyone, who talks about the philosophy not mention / talk about Bagavad Gita? Bhagavan Sri Krishna condensed all the 108 Upanisahds and the concepts in them and preached them to Arjuna in the war front in the form of a Song (Gita). And our master-mind Veda Vyasa Maharishi, had written them in 700 beautiful verses, in 18 chapters. Next to Upanishads, Bagavad Gita occupies an important place in the school of Vedanta. Lot of times, the verses found in Upanishads are fond in Bagavad Gita or the actual contents of the Upanishads are found in Gita.

Upanishads are of Vedic time and they talk more about inquiry about the Brahman etc.. more. But Gita talks also about Bhakthy  Karma etc.. and has 18 chapters explaining about the different ways of attaining perfection. It was Sri Shankara, who wrote a commentary to this epic and also the beautiful dhyana sloka.

The dhyana slokas are really beautiful and glorify the greatness of Bagavad Gita in a very beautiful manner.

Parthaya PrthiBhoditham Bagavathaa Narayanena Swayam
Vyasena Gratitham Purana Munina Madhye Maha Bharatham
Advaithamrutha Varshineem Bagavatheem Asta Dashadyayineem
Amba Thvam Anusandadami Bagavath Geethe Bhavadweshineem

Meaning: Hey Mother Bagavad Geethe! You were preached to Paartha by none other then Sriman Narayana and were published by Veda Vyasa as a part of Great Epic Mahabharata  Oh! Mother, you are showering the bliss of Non-Duality or Advaitham and have 18 chapters. I am reading or doing Anusandhanam  of you , who is the savior to me form this world of materialism.

Namotsthu The Vyasa Vishala Buddhe Pullaravindayatha Pathra nethra:
Ena Thvaya Bhrartha Thaila Poorna: Prajwalitho Gnanamaya Pradeepa:

Meaning: Oh! Veda Vyasa, you have deep and wide knowledge and intellect and have the eyes like the petals of a fully blossomed Lotus's petal. You had lit the lamp of wisdom with the oil of Mahabharata.

Prapanna Parijaathaya Tothra Vetraika Paanaye
Gnana Mudraya Krishnaya Geeetamruthathu He Nama:


Lord Krishna! You are the wish-granting Paarijatha tree for the ones, who have surrendered to you (Prapannas). Your one hand holds a cane (flute) to drive the cattle and other hand holds a Gnana Mudra (symbolizing the oneness of the Self and Supreme). You are the milker, who had milked the divine nectar of Bagavad Gita(from the cow of Upanishads).


Vedo Upanishado Gavo Toktha Gopala Nadana:
Partho Vathsa Sudeer Bhoktha Dhigdam Geethamrutha Mahath:

Meaning: Vedas and Upanishads are the cows and Arjuna is a calf, who had drunk the the divine milk of Bagavad Gita, milked by Sri Krishna.

We see that Gita itself,  then Veda Vyasa, Sri Krishna and then finally Arjuna are being glorified by the above verses. Rest of them in the next post.. Sri Krishna certainly needed a seeker like Arjuna to preach and also a wise writer like Vyasa to publish it. All the three and finally Gita are divine and they all remove our ignorance and grant us wisdom (of the Self).

Upanishads..

Glories of the Upanishads

Upanishads are 108 in number. Obviously it's a large number. One may think, where to start from and where to end? Whom do I go to to learn them? Am I eligible to read them? Is my teacher qualified to teach me? Only less than 10% of the public get such kind of thoughts, while all others are deeply immersed in the ocean of life and death or Samara and don't have time to think about spiritual matters.

So, that 10% of seekers for whatever reasons aren't directed to the right spiritual masters, to show them the right path. Like how the seeds, sowed into the ground sprout, grow, flower and yield fruits - some of them do well. So of them die half the way and some, never sprout. Like that, some of us are Swayam Prakasha, based on the sadkarmas from the previous births we get that enlightenment without any extra effort or severe penance or by Guru Krupa, where as  most of us do not elevate to that state. Such kind of revelation is called as wisdom of the Self (Aathma Gnana).


It may be a very uncommon topic for most of us to describe the nature of Self. Like how eating, sleeping, playing, earning etc.. are needed for the survival in this world, inquiry about the Self is needed for our spiritual life.Self-Enquiry is just a very beginning start of the journey to the Spiritual world. A fully realized man can be a very good house-holder or a sanyaasi or a BrahmaChaari while the reverse is not true. The fruit of this human birth is Self-Realization. A person, who is realized is called as Jeevan-Muktha or the one, who is liberated from the difference between the Self and Supreme. In that state one comes out of the materialistic world and enters the world, which is void of materialism and illusion and realizes that, the Supreme is what is the Self.

Philosophy

We have a lots of religion today in this world, some emphasizing on Mono Theism, some on Universal Brotherhood etc.. In my view a religion is:
1. A Way of Life
2. A way of Thought
3. A proven way of life, leading to perfection.

While that's the case with the social aspect of a religion, the spiritual aspects are as shown below:

1. The relationship between the Self and Supreme.
2. True nature of the Self
3. True nature of the Supreme
4. What is true and what is illusion?

All religions have these facts in some form or the other, while the Vedas /Upanishad tell them in a very simple and efficient manner.