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PEACE- INVOCATION
AUM SAHANAVAVATU SAHANAO BHUNAKTU|
SHHAVIRYAM KARVAAVAHAI| TEJASVINAVADHITA MASTU|
MA VIDVISHA VAHAI|
FIRST CHAPTER
BRAHMA'S CURIOSITY
Curious people started discussing amongst themselves- O sages! We have read in the Vedas that Brahma is the cause of this universe. So who is that Brahma? What are we born from and what is the essence of life? Who is the protector and convenor of this universe?
The Vedas speak about many a reasons which are responsible for the evolution of this universe. At some place it is either time, nature, action or a sudden incident and at some places, the cause mentioned is either the five elements or the living being.
That is why we want to come to a consensus as to what is the cause? On contemplation, we realize that neither time nor the five elements are the things that led to the creation of this universe. Neither independently nor unitedly can they be accrued as the cause of this universe. All these aforesaid elements cannot work voluntarily. Although the living being is conscious, he cannot be the reason thereof because he is also subjected to time and fate. Hence the reason is something other than all this.
REALIZATION OF THE Cosmic ELEMENT BY MEDITATION
When all these scholars and sages could not come to a consensus on the reason behind the universe, then they realized the Cosmic element by meditation and penance- which seems to be embellished by merits but in reality is beyond merits. They opined that all the reasons mentioned from time to the soul are protected by the divine Cosmic soul who is all mighty and all pervasive.
THE WORLD AS AN ENDLESS CYCLE
These sages saw that formless nature was the wheel of this universe. The three qualities are the three forces of this cycle of nature. In this wheel- the mind, intellect, ego, space, air, earth, radiance, water (these small elements) and the eight concrete forms of this are the sixteen ends. This wheel has fifty dimensions which are the fifty types of impulses of the inner mind. The ten senses, the five objects and five pranas are the assisting 'Aras' (dimensions). In this wheel, six articles are divided into eight chunks respectively. There is one noose which ties down all the living beings to this world. There are three paths- Devayana, Pitruyana and the path that leads from one birth to another birth. Goodness and sin are two factors responsible to turn this wheel. The navel is the hub of the wheel, similarly ignorance is the centre of this world.
THE WORLD IN THE FORM OF A RIVER
The scholars realized in meditation that this universe is in the form of a huge river, the flow of which is tremendous. Those who fall into it have to bear the pain of death. It is difficult to transcend this river.
FREEDOM BY AVAILING TO THE HELP OF SUPREME GOD
To maintain all the creatures and their life, the supreme God in his gigantic form transmigrate individual beings from one birth to another according to one's actions. Until the individual soul does not realize the convenor and does not liberate himself from this world cannot be emancipated. He becomes the loved one of God and attains immortality.
THE FORM OF THE SUPREME GOD AND THE BENEFITS OF KNOWING HIM
By the union of the ephemeral world and the indestructible soul, supreme God nurtures and nourishes the universe. The supreme God is all pervasive, is the creator, protector and preserver of this universe. The unredeemed being gets entangled in the web of nature and eventually cannot free himself. When he attempts to realize God and goes towards it, he gets liberated from the shackles of materialism. After the body ceases, the soul attains bliss and an exalted position. He becomes 'purna karma' by exhausting and then transcending all his desires.
THE INTELLIGIBLE ELEMENT- THE SUPREME GOD
The Supreme God dwells within us. We do not need to go anywhere to realize him. We should try to realize Him. There is nothing greater worth than realizing Him.
Just as one cannot see the form of fire hidden in wood (kashta) but the presence of it is considered inevitable, similarly the supreme God is not conspicuous or palpable but is a factor or element worth realizing. By reciting the 'Aum' mantra, one can realize this Cosmic spirit in the body itself. The Supreme God resides in the body just as the oil of 'til' (sesame) is within the sesame seeds or purified butter is in milk.
SECOND CHAPTER
THE PRAYER TO THE SUPREME GOD
The prayers offered to God with the aid of the first five mantras of the second chapter are- O creator of All! Instill the sense of self-realization by initiating the mind and the intellect and by encouraging us towards you and by seeing the brilliance of the gods seated in various senses, help us to transcend all the worldly things and orient our senses towards higher goals.
May our mind be totally devoted in the propitiation of the Supreme God. May we tirelessly work towards the realization and experience of God.
May we meditate upon God so that we realize him. Enlighten our mind, intellect and the senses in the right direction. May we always sing the glory of the all pervasive supreme God.
O mind and intellect! May the greatness described by me spread in the world and may all those divine sons of god residing in divine world listen to this.
THE MEDITATIVE STATE TOWARDS GODHOOD
By concentrating upon the Cosmic spirit and by reciting and contemplating on the names and by controlling the prana Vayu (breaths) one can experience the beauty of divinity. In this state, the mind becomes pure and chaste and all the accumulated action (past karma) do not become obstacles. In this way we should meditate upon God by making the body, the breath, the mind and the Aasan (seat) pure.
THE INDICATION OF SUCCESSFUL SPIRITUAL PRACTICE
While practicing spiritual penance, sages often get to initially see objects like mist, smoke, sun, air and agni and objects like fireflies, lightning, crystals, gems and the Moon afterwards. In Dhyan Yoga or meditation, all the five elements are sublimated. One attains five forces or energies because of this and such a Yogi does not need to fear ailments, old-age and death.
By gaining control over the senses, the Yogi acquires novel powers other than the present energies, remains healthy, light and free from all ailments. He becomes detached from this worldly attachments. He becomes radiant and his speech becomes soft. In this way by meditation a Yogi attains a state of 'Kaivalya bhava', by which all his miseries are eliminated for ever and he becomes immortal.
We prostrate before thy Lord who is all pervasive, present in fire, water and is in all the worlds, the medicines on earth and everything possible.
THIRD CHAPTER
THE DIFFERENT DESCRIPTIONS OF GOD
The all mighty, all pervasive divine Cosmic soul has created this universe and is reigning over it. He is capable to create and expand the universe as he wishes. His devotee, who realizes Him, also becomes immortal. The Rudra form of the Supreme God is one and only one. At the time of final dissolution, this supreme God can merge into the entire universe and become one. He is the one who witnesses every action and thought of this universe. He embellishes every position and creatures with some special and peculiar characteristic.
The supreme God Rudra created all gods alike Indra and expanded them. He is the one who shall do good to one and all.
THE EXPERIENCES OF THE SCHOLARS
The scholars say: " We know He who is the greatest divine Cosmic soul. He is beyond ignorance and is as brilliant as the Sun. By realizing Him, one can break away from the shackles of birth and death. There is no other way than this which can lead to realization.
The supreme God is as small as a finger and is seated in the heart of one and all. He is the master of the mind and can be realized by having a pure mind.
The divine Cosmic spirit is engaged in the divine play which is performed in the outside world and the human body which has 9 doors or openings.
Despite having no senses or organs, He can see and listen everything. He knows all of us but we do not know him. Scholars refer to Him as the noble soul or 'Mahapurush'.
He is the infinitesimal and infinite simultaneously. By the divine blessings, man can realize the greatness of the supreme God. He is devoid of decay and mortality. He is the beginning of everything and is the soul of one and all.
FOURTH CHAPTER
THE PRAYER TOWARDS GOD
That formless God who is devoid of colour and form and who has assumed many forms at the beginning of the universe for a specific purpose and in whom the entire world fuses at the time of final dissolution, that divine spirit is second to none and may He bless me with good intellect.
He is the embodiment of all elements, gods present. His forms are endless and at times intangible. You face all the directions simultaneously. The animate and inanimate world around is your expression.
THE FORM OF NATURE
Nature in the presidentship of her creator; the Supreme God alike herself creates innumerable creature embellished with 3 qualities that is 'Sat', 'Raja', 'Tama'. Satva's colour is white, colour of Raja is red and the colour of Tama is black.
The unredeemed body becomes attached to the nature and falls in the trap. The scholars realize the dangers and detach themselves from these worldly attachments.
AUM SAHANAVAVATU SAHANAO BHUNAKTU|
SHHAVIRYAM KARVAAVAHAI| TEJASVINAVADHITA MASTU|
MA VIDVISHA VAHAI|
FIRST CHAPTER
BRAHMA'S CURIOSITY
Curious people started discussing amongst themselves- O sages! We have read in the Vedas that Brahma is the cause of this universe. So who is that Brahma? What are we born from and what is the essence of life? Who is the protector and convenor of this universe?
The Vedas speak about many a reasons which are responsible for the evolution of this universe. At some place it is either time, nature, action or a sudden incident and at some places, the cause mentioned is either the five elements or the living being.
That is why we want to come to a consensus as to what is the cause? On contemplation, we realize that neither time nor the five elements are the things that led to the creation of this universe. Neither independently nor unitedly can they be accrued as the cause of this universe. All these aforesaid elements cannot work voluntarily. Although the living being is conscious, he cannot be the reason thereof because he is also subjected to time and fate. Hence the reason is something other than all this.
REALIZATION OF THE Cosmic ELEMENT BY MEDITATION
When all these scholars and sages could not come to a consensus on the reason behind the universe, then they realized the Cosmic element by meditation and penance- which seems to be embellished by merits but in reality is beyond merits. They opined that all the reasons mentioned from time to the soul are protected by the divine Cosmic soul who is all mighty and all pervasive.
THE WORLD AS AN ENDLESS CYCLE
These sages saw that formless nature was the wheel of this universe. The three qualities are the three forces of this cycle of nature. In this wheel- the mind, intellect, ego, space, air, earth, radiance, water (these small elements) and the eight concrete forms of this are the sixteen ends. This wheel has fifty dimensions which are the fifty types of impulses of the inner mind. The ten senses, the five objects and five pranas are the assisting 'Aras' (dimensions). In this wheel, six articles are divided into eight chunks respectively. There is one noose which ties down all the living beings to this world. There are three paths- Devayana, Pitruyana and the path that leads from one birth to another birth. Goodness and sin are two factors responsible to turn this wheel. The navel is the hub of the wheel, similarly ignorance is the centre of this world.
THE WORLD IN THE FORM OF A RIVER
The scholars realized in meditation that this universe is in the form of a huge river, the flow of which is tremendous. Those who fall into it have to bear the pain of death. It is difficult to transcend this river.
FREEDOM BY AVAILING TO THE HELP OF SUPREME GOD
To maintain all the creatures and their life, the supreme God in his gigantic form transmigrate individual beings from one birth to another according to one's actions. Until the individual soul does not realize the convenor and does not liberate himself from this world cannot be emancipated. He becomes the loved one of God and attains immortality.
THE FORM OF THE SUPREME GOD AND THE BENEFITS OF KNOWING HIM
By the union of the ephemeral world and the indestructible soul, supreme God nurtures and nourishes the universe. The supreme God is all pervasive, is the creator, protector and preserver of this universe. The unredeemed being gets entangled in the web of nature and eventually cannot free himself. When he attempts to realize God and goes towards it, he gets liberated from the shackles of materialism. After the body ceases, the soul attains bliss and an exalted position. He becomes 'purna karma' by exhausting and then transcending all his desires.
THE INTELLIGIBLE ELEMENT- THE SUPREME GOD
The Supreme God dwells within us. We do not need to go anywhere to realize him. We should try to realize Him. There is nothing greater worth than realizing Him.
Just as one cannot see the form of fire hidden in wood (kashta) but the presence of it is considered inevitable, similarly the supreme God is not conspicuous or palpable but is a factor or element worth realizing. By reciting the 'Aum' mantra, one can realize this Cosmic spirit in the body itself. The Supreme God resides in the body just as the oil of 'til' (sesame) is within the sesame seeds or purified butter is in milk.
SECOND CHAPTER
THE PRAYER TO THE SUPREME GOD
The prayers offered to God with the aid of the first five mantras of the second chapter are- O creator of All! Instill the sense of self-realization by initiating the mind and the intellect and by encouraging us towards you and by seeing the brilliance of the gods seated in various senses, help us to transcend all the worldly things and orient our senses towards higher goals.
May our mind be totally devoted in the propitiation of the Supreme God. May we tirelessly work towards the realization and experience of God.
May we meditate upon God so that we realize him. Enlighten our mind, intellect and the senses in the right direction. May we always sing the glory of the all pervasive supreme God.
O mind and intellect! May the greatness described by me spread in the world and may all those divine sons of god residing in divine world listen to this.
THE MEDITATIVE STATE TOWARDS GODHOOD
By concentrating upon the Cosmic spirit and by reciting and contemplating on the names and by controlling the prana Vayu (breaths) one can experience the beauty of divinity. In this state, the mind becomes pure and chaste and all the accumulated action (past karma) do not become obstacles. In this way we should meditate upon God by making the body, the breath, the mind and the Aasan (seat) pure.
THE INDICATION OF SUCCESSFUL SPIRITUAL PRACTICE
While practicing spiritual penance, sages often get to initially see objects like mist, smoke, sun, air and agni and objects like fireflies, lightning, crystals, gems and the Moon afterwards. In Dhyan Yoga or meditation, all the five elements are sublimated. One attains five forces or energies because of this and such a Yogi does not need to fear ailments, old-age and death.
By gaining control over the senses, the Yogi acquires novel powers other than the present energies, remains healthy, light and free from all ailments. He becomes detached from this worldly attachments. He becomes radiant and his speech becomes soft. In this way by meditation a Yogi attains a state of 'Kaivalya bhava', by which all his miseries are eliminated for ever and he becomes immortal.
We prostrate before thy Lord who is all pervasive, present in fire, water and is in all the worlds, the medicines on earth and everything possible.
THIRD CHAPTER
THE DIFFERENT DESCRIPTIONS OF GOD
The all mighty, all pervasive divine Cosmic soul has created this universe and is reigning over it. He is capable to create and expand the universe as he wishes. His devotee, who realizes Him, also becomes immortal. The Rudra form of the Supreme God is one and only one. At the time of final dissolution, this supreme God can merge into the entire universe and become one. He is the one who witnesses every action and thought of this universe. He embellishes every position and creatures with some special and peculiar characteristic.
The supreme God Rudra created all gods alike Indra and expanded them. He is the one who shall do good to one and all.
THE EXPERIENCES OF THE SCHOLARS
The scholars say: " We know He who is the greatest divine Cosmic soul. He is beyond ignorance and is as brilliant as the Sun. By realizing Him, one can break away from the shackles of birth and death. There is no other way than this which can lead to realization.
The supreme God is as small as a finger and is seated in the heart of one and all. He is the master of the mind and can be realized by having a pure mind.
The divine Cosmic spirit is engaged in the divine play which is performed in the outside world and the human body which has 9 doors or openings.
Despite having no senses or organs, He can see and listen everything. He knows all of us but we do not know him. Scholars refer to Him as the noble soul or 'Mahapurush'.
He is the infinitesimal and infinite simultaneously. By the divine blessings, man can realize the greatness of the supreme God. He is devoid of decay and mortality. He is the beginning of everything and is the soul of one and all.
FOURTH CHAPTER
THE PRAYER TOWARDS GOD
That formless God who is devoid of colour and form and who has assumed many forms at the beginning of the universe for a specific purpose and in whom the entire world fuses at the time of final dissolution, that divine spirit is second to none and may He bless me with good intellect.
He is the embodiment of all elements, gods present. His forms are endless and at times intangible. You face all the directions simultaneously. The animate and inanimate world around is your expression.
THE FORM OF NATURE
Nature in the presidentship of her creator; the Supreme God alike herself creates innumerable creature embellished with 3 qualities that is 'Sat', 'Raja', 'Tama'. Satva's colour is white, colour of Raja is red and the colour of Tama is black.
The unredeemed body becomes attached to the nature and falls in the trap. The scholars realize the dangers and detach themselves from these worldly attachments.
