Pranams

நச்சுனு ஒரு பேச்சு!
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🔥உபவாசம்அதுவும் குறிப்பிட்ட நாட்களில் உண்ணா விரதமிருப்பது நாம் நன்கு அறிந்த ஒரு கட்டுப்பாடு. உண்மையில் உபவாசம் என்பது என்ன? வாயையும் வயிற்றையும் கட்டி பட்டினி போடுவதா? இல்லை.

🔥உப என்றால் அருகில்.
வாசம் என்றால் வசிப்பது- இருப்பது
நமக்கு மிக மிக அருகில் இருப்பவர்- இருப்பது யார்??
வேறு யார்? நாம் தான். நாமே தான். நாம் மட்டுமே தான்!

🔥உடல் மனம் கொண்டு கொக்கரித்துக் கூத்தாடும் 'சிறிய நான்', 'நான்' அல்ல. நம் அனைவரையும் - அனைத்தையும் உள்ளடக்கும் - உள்ளிருந்து அடக்கும், அந்தப் 'பெரிய்ய்ய நானே', 'நான்'. அதை அணுக, அதில் லயிக்க, அதில் கரைந்து காணாமல் போக, எளிய முதல் படி... வாயையும் மனதையும் கட்டுவது, என உபநிடதங்களும், சாஸ்திரங்களும், தன்னை உணர்ந்து தன்னில் காணாமல் கரைந்த ஞானிகளும், முனிவர்களும், ஆன்றோர்களும், சான்றோர்களும், கையிலெடுத்து கூறுகின்றனர்.

🔥"வாக்கும் மனமும் இரண்டும் மவுனமாம்
வாக்கு மவுனத்து வந்தாலும் மூங்கையாம்
வாக்கும் மனமும் மவுனமாம் சுத்தரேஆக்கும் அச்சுத்தத்தை யார் அறிவார்களே?" (திருமந்திரம்-1859)
("உயா்வை அடைவதற்கான மௌனம் இரண்டு வகைப்படும். ஒன்று வாய் பேசாமல் மௌனமாக இருப்பது. அடுத்தது, மனத்தாலே மௌனமாக இருப்பது. இந்த இரண்டு மௌனங்களும் ஒன்று சோ்ந்தால்தான் பலன் உண்டு. அதை விடுத்து, வாய்மட்டும் பேசாது இருந்தால், அது ஊமைத் தன்மையைக் குறிக்கும். இரண்டும் ஒன்று பட்டால்தான், இறைவன் திருவருளில் அழுந்திய தூய உயிராகும். திருவருள் கூடநின்று, தூய்மையாக்கும். என்ன செய்ய? இது யாருக்கும் தெரியமாட்டேன் என்கிறதே”)

🔥முதலில் 'வாக்கு மௌனம்' என்றார் திருமூலா். சரி, வாக்கு மௌனத்தைச் சொன்னவா் ஏன் மனத்தையும் மௌனமாக வைத்திருக்கச் சொன்னார்? வாயுடன் சோ்த்து, மனமும் மௌனமாக இருக்கவேண்டும். அப்போதுதான் நன்மையைப் பெறமுடியும். மின்சக்தியைப் பெற இரண்டு மின்கம்பிகள் தேவைப்படுகின்றன அல்லவா? அதுபோல வாக்கு-மனம் எனும் இரண்டும் இணைந்தால் தான் பலன். நாம் வாக்கினால் செயல்படுவதைவிட, மனதால் தான் அதிகமாகச் செயல் படுகிறோம். ஆகவே, வாக்கும் மனமும் மௌனமாக இருக்கப் பழகிக் கொள்ள வேண்டும். அப்போதுதான் தூய்மை பெறமுடியும்; நன்மையை அடைய முடியும்.

🔥எனவே, அவா் சொன்னதைக் கருத்தில் வைத்து வாரத்தில், சரி வேண்டாம், மாதத்தில் ஒரு நாள், சரி அதுவும் வேண்டாம்; ஒரு நாளைக்கு சில மணிநேரங்களாவது மெளனமாக இருக்கப் பழகினால் நமக்கும் நல்லது; நம்மால் அடுத்தவர்க்கும் நல்லது. நன்றாகத் தூங்கும்போது பேசிக்கொண்டா இருக்கின்றோம்? இல்லையே! ஆகவே, வாய் மௌனத்தைவிட, உயா்ந்தது மன மௌனம். மிகமிக உயா்ந்தது இதுதான். உச்சத்திற்குக் கொண்டு போவதும் இதுதான்; அதல பாதாளத்தில் தள்ளுவதும் இதுதான். மனதின் மேன்மையைப் பற்றி வேத-உப நிடதங்கள் தொடங்கி ஏராளமான நூல்கள் இன்றுவரை விரிவாகப் பேசு கின்றன.

🔥"மனத்துக்கண் மாசிலனாதல்" - திருவள்ளுவா். "ஹ்ருதயகபிம் (மனக்குரங்கு)" -ஆதிசங்கரா். ஆக இவற்றிலிருந்து விலகி நிற்கப் பழகிக் கொண்டால், நாளா வட்டத்தில், மனம் வசப் பட்டுவிடும்; கண்டவற்றில் போய் விழாது. இதையே மன மௌனம் என்கிறார் திருமூலா். மனம் அநாத்மா சிந்தனையிலிருந்து விலகி நிற்பதே மன மௌனம்.
-"சும்மா இரு சொல்லற என்றலுமே
அம்மா பொருள் ஒன்றும் அறிந்திலனே"- அருணகிரிநாதர்.
-“சும்மா இருக்க வைத்தான் சூத்திரத்தை நானறியேன்;
அம்மா பொருளிதென அடைய விழுங்கினனடி”
என்பது அருண கிரியாரைப் பின் தொடரும் பட்டினத்தார் கூற்று.
தாயுமான சுவாமிகளும்
-“சும்மா இருக்கும் சுகம் ஒன்றறியேன் பராபரமே”!

🔥ஆக, சும்மா இருத்தல் என்பது மஹா வாக்கியமாக அருளாளர்களால் உபதேசிக்கப்பட்டு வருவதையும் கடைப் பிடிப்பதற்கு கடினத்தன்மை உடையதாயினும் மிகப்பெரும் உயர்வையும் தரவல்ல ஒன்று என்பதும் சிந்திக்கத் தக்கதாகும்.

⚜️ ஞான விநாயகா சரணம்⚜️

GURU KRIPA KATĀKSHAM!
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||Sadāshiva samārambhām Shankarāchārya madyamām
Asmādāchārya paryantām vande Guru paramparām||

🌈Once upon a time, a cow went out to graze in the jungle. Suddenly, she noticed a tiger racing towards her. She turned and fled, fearing that at any moment the tiger would sink his claws into her. The cow desperately looked for someplace to escape and at last, saw a shallow pond. Barely evading the tiger’s reach, she jumped into the pond and in the heat of the chase, the tiger blindly leaped after her.

🌈To the surprise of them both, the pond was extremely shallow yet filled with deep recesses of mud. After toppling over each other, the cow and the tiger found themselves a short distance apart, stuck in the mud up to their necks. Both had their heads above water but were unable to free themselves no matter how much they tried. The tiger repeatedly snarled at the cow and roared. He thrashed about in fury but soon became fretful as he found no prospect of escape.

🌈The cow thoughtfully laughed as the tiger struggled to free himself and asked him, “Do you have a master?”

The tiger egoistically replied, “I am the king of the jungle. Why do you ask me if I have a master? I myself am the master!”

The cow said, “You may be the king of the jungle, but here all your power has failed to save your life.”

“And what about you?” retorted the tiger. “You are going to die here in this mud too!”’

The cow smiled mildly and said, “No, I am not.”

The cow gently replied, “I cannot free myself from this mud too, but my master can. When the sun sets and he finds me absent at home, he will come looking for me. Once he finds me, he will raise me up and es**rt me home sweet home.”

🌈The tiger fell silent and coldly glared at the cow. Soon enough, the sunset and the cow’s master arrived. He immediately recognized the plight she was in and lifted her to safety. As they walked home, the cow and the master both felt renewed gratitude for one another and pitied the tiger they both would have been happy to save if only the tiger had allowed them.

🌈Note:
The cow represents a surrendered heart, the tiger represents an egoistic mind, and the master represents the Guru. The mud represents the world, and the chase represents the struggle for existence therein. Therefore, you always need a master who will be always on the lookout for you.

🙏NAMAH PARAMA RISHBHYO NAMAH PARAMA RISHBHYAHA🙏

CHANDRA GRAHANA SPECIAL!
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Sri Gurubyoh namaha!

🌈What is Chandra grahanam?
- When the the Earth intercept the Sun and the moon, naturally, the Moon, which doesn't have light of its own, will be dark. Till the time Moon remains dark, it is called 'Grahana Kālam' This is point no. 1.
- Moon is just a reflecting medium like a mirror. Whatever has come in front, that will be reflected. Normally, Sun will be there, which is Self illumining and so moon reflected the same. Now the Earth is there in front, which is not Self illumining and so it also reflect the same. This is point no.2.

🌈Moon is compared to 'mind' which is inert and serves as medium! Therefore what is reflected in the mind (prati bimbam) depends upon what is in front or where the focus is!

🌈Sun is compared to 'buddhi', which has bimba chaitanyam (Sun light), gets reflected as 'prati bimba chaitanyam' in the mind (moon light) and in turn, the mind (moon light) lends the same, as sentiency to Earth (pancha bhootāni)!

🌈Earth which consists of all 5 subtle elements (shabda, sparsha, roopa, rasa, gandha) gets the light from the moon(mind) and functions!

🌈Please note.. Earth is designed/destined to borrow light only through moon and cannot borrow directly from Sun! This is the law! When this cosmic order gets intervened, there will be neither light on the Earth nor in the moon! This is point no.3.

🌈This 'so-called intervened order' also happens as a 'cosmic law' in order to balance the 'Universal Consciousness'. It serves as 'factory overhauling'!
(Overhaul: A planned, comprehensive, in-depth service to restore the unit to working condition, where all production is stopped but scheduled maintenance process where a machine, engine, or industrial equipment is completely disassembled, cleaned, inspected, repaired, and reassembled to restore it to its original, "like-new" performance specifications).

🌈 Similarly, these intervening process in the name of eclipse is done, which is very very essential for the effective performance of micro (mind) and macro bodies (Earth), where usual production work is stopped but a vigorous cleansing process is on!

🌈'No light either on Earth or in the moon' refers to, 'No normal work is done but special work must be done)! What is that special work?
- Ìshwara ārādhana alone must be done in form of 5 - japam, tapam, tarpanam, Pārāyanam and Dhyānam!

🌈As we know Vishnu Sahasranāmam serves as 3 in one - japam, Pārayanam and Dhyānam but during graha kālam it serves as 4 in one, as food intake is stopped 6 hours earlier, taking bath while the eclipse starts, withdrawing oneself from all loukika karmā etc..(tapam) is also included!

🌈One more special point about Vishnu Sahasranāma is...
- it give way to remember Ìshwara through each nāma also, through each line also and through each verse also as japa, Pārayana and Dhyāna respectively according to one's own path chosen!

👇One verse is done as 'pratidarsha' (sample) in this special occasion:-

Om visvam vishnur- vashatkāro bhoota-bhavya-bhavat-prabhuh|
bhoota-krit bhoota-bhrith bhāvo bhootātmā bhoota-bhāvanah||1||

(I) Remembering ìshwara's vibhùti through each name:
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Srishtivāda (सृष्टिवाद): Creator - created/ controller- controlled theory. It represents the process of bringing the "Many" out of the "One".

(1) Om Vishvasmai Namaha 🙏- I prostrate unto the One whose manifestation is the whole universe of forms: the Viraat-Purusha. The whole cosmos of gross forms is His own expression.
(2) Om Vishnave namaha 🙏- I prostrate unto the One who is not limited by space (Desa), time (Kaala) or substance (Vastu). Veveshti Vyaapnoti iti Vishnuh-That which pervades everywhere is Vishnu.
(3) Om Vashatkāraya namaha 🙏- I prostrate unto the One who is of the form of the Yajna’ (He who is invoked )! Yajno vai Vishnuh” - Yajna itself is Vishnu.
(4) Om Bhoota-bhavya-bhavat-prabhave namaha 🙏 - I prostrate unto the One, who is not conditioned by time, who is the Lord (Prabhu) of the Past (Bhoota), the Future (Bhavya) and the Present (Bhavat).
(5) Om Bhoota-krite namaha 🙏- I prostrate unto the One who is The Creator (Krit) of all creatures (Bhoota). One who creates the creatures (Bhootaani Karoti iti Bhoota- Krit) or One who annihilates all creatures (Bhootaani Krindati iti Bhoota-krit).
(6) Om Bhoota-bhrite namaha 🙏-I prostrate unto the One who Himself presides over all the functions of the body and mind, and apparently nurtures and nourishes the creatures, who are in fact nothing other than Himself. One who nurtures ("brith") and nourishes all beings (living creatures: "bhoota") in all their attitudes.
(7) Om Bhāvaya namaha 🙏- I prostrate unto the One who ‘becomes’ (Bhavati iti Bhāvah) Himself into the movable and the Immovable beings and things in the world.
(8) Om Bhootātmame namaha 🙏- I prostrate unto the One who is the One enchanting Truth that revels in every form manifesting in plurality and ever illumining all their experiences.”
(9) Om Bhoota-bhāvanāya namaha 🙏- I prostrate unto the One who is responsible for the growth of all living creatures. multiplies the creatures;

II) Remembering ìshwara's vibhùti through each line:
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Parināma-vāda (परिणामवाद): The theory of real transformation (often associated with Samkhya and Vishishtadvaita), where the cause (One) actually changes into the effect (Many).

1) Om vishvam vishnur- vashatkāro bhoota-bhavya-bhavat-prabhave namaha 🙏- I prostrate unto the One who became many(vishvam vishnuhu), yet stand apart (vashatkāraha) but inseperably pervades everything (bhoota-bhavya-bhavat-prabhuhu).
2) Om bhoota-krit bhoota-bhrith bhāvo bhootātmā bhoota-bhāvanāya namaha 🙏- I prostrate unto the One who creates- sustains or destroys (bhoota-krit bhoota-bhrith bhāvaha), illumines every manifestation (bhootātmā), in the form of experiences (bhoota-bhāvanā).

III) Remembering ìshwara's vibhùti through each Verse:
°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°
Vivarta-vāda (विवर्तवाद): The theory of apparent (as though) transformation, taught in Advaita Vedanta. It 'posits' that the world is a non-real, apparent manifestation of Brahman, just as a rope might appear as a snake in low light (the rope "becomes" a snake without changing its true nature).

Om visvam vishnur- vashatkāro bhoota-bhavya-bhavat-prabhuh, bhoota-krit bhoota-bhrith bhāvo bhootātmā bhoota-bhāvanāya namaha🙏 - I prostrate unto the One who appears as many as JAGAT - (visvam vishnur- vashatkāro bhoota-bhavya-bhavat-prabhuh) and as though performing all actions of creation - sustenance - maintenance as ÌSHWARA (bhoota-krit bhoota-bhrith bhāvaha) and also appears to reside as antaryāmi JÌVA, as an experiencer (bhootātmā bhoota-bhāvanā)!

Happy non-self overhauling!

🙏Namah parama Rishibyo namah parama Rishbhyaha🙏

BHAGAVAT PĀDA VARNANAM!
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VAIKUNTHA EKĀDASHI SPECIAL!

yogeendrānām tvad angeshu adhikasumadhuram mukti bhaajām nivāsa
bhaktānām kāmavarsha dyutaru kisalayam nātha te pādamoolam |
nityam chitta sthitam me pavanapurapate Krishna kārunyasindho
hritvā nishshesha tāpān pradishatu paramānanda sandohalakshmeem || Nārāyaneeyam Dasakam:100.10 ||

(O Lord! Among the parts of Thy body, the soles of Thy feet are the most beloved and craved to the great yogis. The liberated ones reside there. That very Thy feet, pour all the desires of their devotees and are like the sprouts of the celestial tree. O Lord of Guruvāyur! O Lord Krishna! may those feet always rest in my heart. O Ocean of Compassion! destroy all my sorrows and bestow a full abundant flow of Supreme Bliss).

👆This is the last (charama) Shlokam in Nārāyaneeyam. The wonderful aspect in this Shloka is, it glorifies Bhagawān's Charanam (pādam)!

🌈Why feet of Bhagawān is glorified leaving all the other parts of Bhagawān?
-Bhagawān's feet = Satyatva ātma ngyānam/Our essential nature. This is the ultimate meaning. There's one more beautiful meaning...
-Bhagavat pāda = The means to reach Bhagawān. That's why Shankarāchārya is called Bhagavad pāda.

🌈How it is established?
-To reach some place, we have various means like, auto, car, bus, train etc..! These means/vehicles are 'contextually' called 'pādaha'. That is, if we are going by train, train is called pādam, or if we are going by flight, then, flight is the pādam, etc..!

🌈If this is clear, then, what is our Pādam(Vehicle/means) to reach ourselves which is not a space travel or Time travel?
-NGYĀNAM alone can be the pādam. Thus, Ngyānam 'contextually' called 'charanam' or pādam!

🌈What do this pādam (ngyānam) do?
- It will never allow our head to rise in pride.
- Our head rise due to bheda buddhi (I, you, he, she it etc)
- Bheda buddhi = avidyā.
- Avidyā will create all Raga-dvèsha - ('Avidyā smita raga dvesha abhiniveshaha kleshāha' - Yoga sutram).
- Kleshāha' = 'nishshesha-tāpān' = āgata and anāgata (manifested and yet to manifest) dukham.

🌈How can it be destroyed?
- Not by physically fulfilling outside but only through Knowledge inside. Remaining unperturbed/unshaken during vyavahāra, which is possible only through ngyānam.
-Oh Lord therefore,
~'nityam chitta - sthitam me' - may Thy pādam, always rest in my mind by..
~hritvā nishshesha-tāpān' - destroying all my sufferings (tāpatrayam).
-tāpatrayam raised due to the rise of ahankāra which is the result of bheda buddhi due to agngyānam.
-When everything is Bhagawān, from where this 'i' rise? Oh Lord! Whenever this 'i' rise, kindly you place your feet on 'me' ('nityam chitta - sthitam me' - may Thy pādam, always rest in my mind)!
-Only when we submit ourselves at the feet of Bhagawān, our ego will be at place.

🌈Why so?
- In today's technology world, 'Knowing' is not all difficult. Everything.. including Upaniṣhad comes handy either to chant or the meaning... anything..is easily available in Google. But the key point is 'our ahankāra(ego) can never be subdued'.
-In olden times, ātma ngyānam was available only through 'Guru mukham' that too by sevaya, prani pātena, etc...! But the benefit is...since there's no other option, to get the highest knowledge, we bend quickly.
-But nowadays, it is not the case. We don't have to go and bend in front of anybody. Whatever we want Google can teach us and make us highly scholar.
-Thus, the ego can never be subdued without an Altar of submission (sannidhi).
-That sannidhi which can subdue our Ego effortlessly is 'adhika-sumadhuram' - most beloved.

🌈For whom?
-For Yogeendrās! Not for all. Who are wise enough to choose Moksha as goal and for that who are brave enough to annihilate ego.
-There's an anecdote in this regard. That is...'Not everyone wants to see a tiger' and even if they want, not all take sincere effort to see the tiger. But when one decides to see it and have courage to enter the cave, then........That's all... Story ends!
-Similarly, in adhyātma journey also. We go in search of Bhagawān only 'to end ourselves'!
-To End this non-ending transmigration (punarapi jananam punarapi maranam cycle) is not possible through artificial intelligence, but by natural.
-That's why it is adhika-sumadhuram' - most beloved by the great gyānis.
-'Madhuram' refers to Shānti - that which is prominent whence Ego gets subdued.
-In bhakti everything is Madhuram (sweet and beautiful) only. But in that 'adhika su madhuram' is 'Shāntihi'!

🌈 That is why...
- 'tvad-angeshu adhika su-madhuram mukti bhaajām nivāsa- among Thy body parts, that which can annihilate the ego by which alone Shānti is felt is 'adhika su madhuram'. Therefore great yogis are craved and the liberated ones rested there!
-In bhakti there are various Sādhanas ('tvad angam'). Among that...
~'mukti bhājām nivāsa kaha'? - what can bestow Mukti? ~bhaktānām kāma-varsha kaha? - the one who devote exclusively unto to you, for them what is that can pour the desires? (Meaning the state of desire-less-ness?)
~'dyu-taru-kisalayam kutra? - where divine qualities and knowledge sprouts?

🌈'nātha te pādamoolam - O Lord! All that effortlessly, spontaneously happens in Thy glorious feet! ('Ngyānāt evatu kaivalyam'). Therefore, oh my Lord...
-'nityam chitta - sthitam me' - may Thy pādam, always rest in my mind. So that I can remain 'nirvichāram' (unpreoccupied).

🌈When can our mind be unpreoccupied?
-In normal sense, when everything goes smooth in our life and able to set all pancha anātma in place, the mind will be at peace. That's what said as nyāsam.
-Nyāsam means putting it in the right place.
-But the problem is.. anātma can never be put in place 100%, at the same time, it cannot be ignored also. Then what to do? - Just doing them as far as possible with karma yoga spirit (Pravritti mārgam) for putting them in place, at the same time, when certain things are not getting set, then, by 'tyāgaha', that is by becoming unconcerned (sannyāsam/Nivritti mārgam), out the mind in place (unpreoccupied).

🌈Thirunāvukarasar, a famous Tamil saint gives another great meaning for 'tyāgam'. That is..'Oh Lord! We need a place of altar to bend/to subdue our ego. For that alone (for this 'tyaga' alone), we search and roam around the country, cities, temples and bow down our head unto your feet and sing Thy glorious, as it is (Ego) too difficult to subdue. Until this ego 'i' subdues, we can never come to Anubhuti'.

🌈 What is 'Anubhuti'?
-Anubhuti' means 'ngyāna phalam'.
-Oh Lord! You are Vishwa eva! Your body has all four purushārtham. But Yogeendrās (great yogis), greatly loved and craved only Upanishad prasiddha ngyānam.
-This Upaniṣhad ngyānam represents Bhagawān's Head. But the 'Anubhuti' of that ngyānam represents Thy feet.
-For us also Knowledge comes into our buddhi which is in our head, but the 'anubhuti' ('ngyāna phalam') comes, when we place our head at Thy feet'.

🌈There's another example of Mahabali...!
- When Sukrachārya stopped Mahābali hinting about Bhagawān, Mahabali beautifully said that 'I have no questions when Bhagawān gave everything for so long and now also I have no questions or quiry when He takes back everything'. Not only that, the best part is Mahābali gave his head to Bhagawān's pādam. This is symbolically portrayed the willingness to annihilate his Ego through ngyānam - this point no.1.
-When one thus, shows his willingness to annihilate the Ego, he will be graced by Guru (ngyāni/jìvan muktaha) who are resting at Bhagawān's pādam - this is point no 2.

🌈On this auspicious day of 'vaikuntha ekadashi', may we all bow down our head (knowledge that which creates ahankāra) at Bhagawān's pādam to have 'ngyāna phalam' of Anubhuti (Shantihi)!
~'pavanapurapate! Krishna! kārunyasindho! 'pradishatu parama-ānanda - sandoha-lakshmeem' - O Lord of Guruvāyur! O Lord Krishna! O Ocean of Compassion! Kindly bestow the supreme Bliss, in abundance!

🦢Nārāyana! Nārāyana! Nārāyana!🦢

SAPTA BHOOMIKA -2!
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🏹Sri Ramāya namaha🏹

🌈Varāha Upanishad (Section 4) while describing seven bhoomikas states that there are four kinds of Jìvanmuktas - the four stages of Jìvanmuktās, wherein the differences arise only in the degree of absorption in transcendental state in Vyāvahārika realm and NOT IN ĀTMA GYĀNAM or POORNATVAM. That is...with Ashtānga yoga abhyāsa and mano-nasa/chitta-vritti-nirodha, the gyāni can further attain the higher experiences with the body, till samādhi state through 'dhyānam'.

🌈The four kinds of Jìvanmuktas are: Brahmavid, Brahmavidvara, Brahmavidvariya and Brahmavidvariṣṭha. In Sattvapatti - 4th stage in Sapta Bhoomika, we have seen the 1st type of jìvan mukta, that is 'Brahma vid'.

🌈Asamsakti - When the mind remains in the transcendental state alone, the gyāni is said to have reached the fifth stage, that is 'Brahma vidvaraha'. With the total dissolution of the mind, the world delusion will not arise in him. All notions of duality and multiplicity would completely vanish. Attaining the fifth stage, he will be free from all the toils and turbulations arising on account of the feeling of duality. He will be always blissful and awakened within. As He regards the reactions of the mind, such as sukha and dukha, as in deep sleep. Always dwelling in the pure consciousness, yet be active, like any other person but with perfect non-attachment to the objects of the world. He will be always peaceful and appear as though asleep (due to the mind’s non-reaction and poise). The Gyāni, now called Brahmavidvara, performs his or her necessary duties, without a sense of involvement. In this gyāni enjoys deeper and higher levels of experiential spiritual joy in his sahaja samādhi stithi invoking his 'Swarupa Ānanda'.(Savikalpa samādhi).

🔥This 5th stage is very crucial, because only at this stage, the Gyāni takes the role of a Guru. Here is where, Guru paramparā is sustained. In other words, He becomes the mere instrument through which the knowledge flows through without any reservation to the one who approaches Him with all dedication. He alone is considered as Guru sakshāt param Brahma'. All the Guru stotrams are about this stage of Brahmavidvara. Here, the Gyāni is called 'Shrotriya Brahma nishta Guru' who is considered to be eligible for teaching the inexplicable Vedānta sāram.

🌈Padartha bhāvana - It can be understood in 2 ways: Pada artha bhāvana or padārtha abhāvana. That is, either we can take it as the indweller of Brahma bhāva which is 'tat pada lakshyārtham' or the padārtha - External things do not appear to exist to Him. Now he is called Brahmavidvariya; in essence there is a non-cognition of 'objects' as the separation between subject and a distinct object is dissolved; and tasks get performed without any sense of agency (doership). At this stage, He will be like in samādhi. A complete inactive in anything of the world. Though He moves around, He continues to be in half-samadhi state only (nirvikalpa samādhi), like Ramana Maharshi, Sadāshiva Brahmendrāl and Appayya Deeksh*tar etc.

🌈Turiya–This is the state of Super-consciousness. The gyāni is known as Brahmavidvariṣṭha and does not perform any activities, either by his will or the promptings of others. The state of Turiya is also known by the name Turiyatita. There are no Sankalpas. All the Gunas disappear. This is above the reach of mind and speech. The gyāni in this stage is completely divested of all Vasanas. He is free from all ideas of difference and non-difference, 'I' and 'not-I,' being and non-being. Gyāni at this stage is always in deep meditation and cannot be woken up by others, not even for food etc. Swami Sivānanda states that “The seventh stage is above the reach of the mind, self-shining and of the nature of Sat. This seventh stage also called 'Jiva samādhi'. It is homogeneous. It is indescribable; it is beyond the power of speech”.

🙏Namah parama rishibhyo namah parama rishibhyaha 🙏

SAPTA BHOOMIKA!
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🙏Sri Ramāya namaha 🙏

🌈Sapta Bhoomika also called gyāna Bhoomika represents the seven stages on the path of Self-Realisation. These seven stages are as given to young Sri Rāma by Sage Vasishta and are found in Nirvāna prakarana of Yoga Vasishtam. Sage Vasishta narrates the seven stages as reply to Sri Rama’s question about the seven stages of spiritual gyānam and the characteristics of gyāna yoga at different stages.

🌈The seven stages are as follows:
1) Shubheccha (longing for the Truth)
2) Vichārana (right inquiry)
3) Tanumānasi (thinning out of mental activities)
4) Sattvapatti (attainment of sattva "reality")
5) Asamsakti (unaffected by anything)
6) Padārta Bhāvana (seeing Brahman everywhere)
7) Turiya or Turiyatita (Samādhi)

🌈Shubheccha - The Shubheccha or good desire forms the first Bhoomika or stage of gyānam. The first stage is the substratum of the other stages. Shubheccha denotes enormous punyam which is popularly called as Ìshwara anugraham, earned through many births through satsangam and Sādhu sangam. The sādhaka feels a deep yearning to be free from Samsāra; naturally becomes 'viraktaha' towards worldly. When this right attitude dawn even at minimum level, Guru- Shāstram, appears to guide him further in distinguishes between permanent and impermanent; cultivates dislike for worldly pleasures; acquires mastery over his physical and mental faculties through Sādhana Chathushtaya Sampatti, which is called gyāna yogyatā prāpti through Karma and Upāsana yoga.

🌈Vichārana – This is very crucial evolution for a ready aspirant to receive Vedānta gyānam. Ātma gyānam is acquired through a deep study of Vedānta Shāstras under the guidance of a competent guru with perfect ācharanam and anushtānam fetches non-attraction or indifference to sensual objects and will wilfully perform virtuous actions without any expectation of fruits. This will irrigate the mind with the waters of discrimination and protect it. The sādhaka ponders over what he or she has heard from Guru consistently. Constant Ātma Vichāra forms the second stage and this corresponds to the stage of shravanam and mananam of gyāna yoga.

🌈Tanumanasi - Tanu means thread. The mind becomes thin like a thread through sādhanas in this stage as the mind abandons the many and remains fixed on the One. Hence the name Tanumanasi. This stage is also known by the name Asanga Bhāvana. In the third stage, the aspirant is free from all attractions. This stage corresponds to Nididhyāsanam in gyānaYoga wherein one immerses himself in Ātma Dhyanam for the removal of 'vipareeta bhāvanas'. At this stage, if any one dies, he will remain in heaven for a long time and will re-incarnate on earth and become 'viraktaha' at very early age. This stage of sādhaka alone is mentioned by Sri Krishna as 'yogabrashthā' in 6th chapter of Bhagavad Geeta.

🌈Sattvapatti – This is the state of gyāna nishtha or Jìvanmukti. In this stage all Vāsanas will be destroyed to the root. Those who have reached the fourth stage will look upon all things of the universe with an equal eye. Those who are established in the fourth Bhoomika will have perfect Advaita (non-dual) vision. The perception of Dvaita (duality) will not be there. They then see the world as in the dream. The gyāni, at this stage, is called Brahmavid ("knower of Brahman"). Sanchita and Āgami karma are now destroyed; only a small amount of Prārabdha karma remains only for loka Kalyānam.

Will be continued....

🙏Namah parama rishibhyo namah parama rishibhyaha 🙏

GURU SĀKSHĀT PARAM BRAHMA! -2
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🙏Vande Guru paramparām🙏

🌈Why is the Guru being equated to Bhagavān? Is this not an overstatement? Not at all. The Guru helps one discover ìshvara’s presence in our lives. What is the greatest thing that Bhagavan can do for us? Pleasure, comfort, money...?...All these are temporary. If there is anything that Bhagavān can give a human being, it is that total fulfillment gaining, in which there is no lack. A freedom from seeking, through the discovery of oneself as the limitless. God bestow that through Guru roopam.

🌈If you have been adoring and meditating upon God since several births with sincere effort to secure liberation with a firm determination(ananta janma samprāpya), God Himself takes a physical form, arrives in the form of Guru and provides guidance. Whatever path we have practiced in our previous births, will influence the choice, interest and understanding of our path in the present birth. We may not be sure which path suits us best - the path of Karma, or Bhakti, or gyāna? But our Guru knows it. And that is why Guru keep giving various spiritual intructions and disciplines from time to time.

🌈Listening to a Guru's preaching is equivalent to the prescribed medicine, putting that preaching into practice and bringing it into our experience is equivalent to the diet prescribed. The disease doesn't get cured if we take
the prescribed medicine but do not follow the prescribed diet. Likewise, the disease of birth and death will get cured only when we contemplate and put into practice the Guru's preaching that we listen to. Even if it gets delayed, if the Guru's teaching is put into practice, we are bound to get
liberated.

🌈We cannot get rid of the 'False I' by ourselves becos of agyāna timira andhatvam. If we have the Guru's grace, He will make the ego drop away, without our knowledge. We cannot lose it using our intelligence. God always appears in the form of the Guru to make that happen. Even very big trees and stones also get blown away, like a blade of grass in the torrents of floods...likewise, when we have true devotion towards Guru, all weaknesses and tendencies get reduced to ashes.

🌈 A Guru is tolerant and peaceful. A Guru's tolerance has no limits. As a magnet attracts the iron filings, a Guru also attracts His disciples through His words and insight. But, when there is a lag in the disciple, a Guru always helps in ripening an unripened fruit by giving various disciplines in reducing the ego and increasing the devotion to God understanding the difficulties in understanding the subtlety of the Self-Knowledge. The Guru has more practicality. The Guru makes sure that you reach the same state as He is in.

🌈He, who falls under the influence of the Guru's grace, is not affected by the ease or difficulty of his external circumstances. This is another prominent sign. His mind becomes like a burnt rope.(burnt rope exists in form but has no strength to tie). His mind becomes subtlest of the subtle. He becomes introverted. While a doctor cures diseases of the physical body, the Guru cures diseases of the subtle body (mind) which is called samsara (vicious cycle of births and deaths) and places us in endless bliss called Moksha. But again, it is all in proportion to how much adoration (shraddha and bhakti) we have on Guru and to His words.

🌈 Finally, to the question, How should a Guru be? A Guru should have the quality of being able to love everybody equally; should have a heart that aspires everybody's well being; should be able to teach in such a way that everybody understands. He should have direct experience of 'The Truth' that He is teaching about. Only then, the disciples will be able to comprehend and inculcate. Grace' is not an attribute of the Guru. The Guru "IS" Grace. The Guru's loving gaze or his neglect, his conversation or Him appearing indifferent to us..all that, everything is Grace, Grace alone. A Guru doesn't talk or preach with any inner motive; He talks and
preaches only out of Compassion. Words uttered by a Guru reflect His Compassion. They are a personification of Knowledge and Love.

🌈Of all the external loves, a Mother's love is the greatest love. But a Guru's Love is greater than that. When we love our Guru, don't be under the impression that we love someone with high discipline and with Self knowledge. It is the Self in our Heart, that we actually love. Everyone likes oneself the most. Whoever your Guru may be, whatever may be your present condition, if you make effort devotedly and lovingly towards your Guru, God will bestow His Grace through the Guru you are adoring. It is God's Grace only through the Guru. Therefore, don't restrict the Guru to a physical form. The Guru refers to the Self. The Guru means Brahman. 'Guru sākshāt param Brahma'!

🌈Na Guror-adhikam tattvam na Guror-adhikam tapah.
Tattva-gyanat-param nasti tasmai Shri Gurave Namah.
(There is no higher truth than the Guru, no higher penance than (service to) the Guru, and there is nothing higher than Realisation of the Knowledge of the truth imparted by the Guru. My salutations to such a Guru, who is Himself a very timeless truth (and who has taken up a form to bless His disciples like us with real knowledge).

🌈Gurur-adir-anadish-cha Guruh-param-daivatam.
Guroh-parataram nasti tasmai Shri Gurave Namah.
(The Guru is the beginning of the Universe, yet He Himself is without a beginning, the Guru is the highest deity, and there is none higher than the Guru. My reverential salutations at the lotus-feet of my Guru).

🙏 Namah parama rishbyoh namah parama rishibyaha'🙏 #