‘Margazhi, which precedes the Uttarayana is ushah-kaala (the short period just before dawn) for devas for whom a human year constitutes one day. The period just before dawn in this month is therefore very sacred and it is common for all to visit the temples and go around the streets singing Tiruppavai, Tiruvenbavai and other bhajans – the intention is to rouse the latent spiritual powers in every one of us.’( Kanchi Paramacharya)







In other words, if the whole year is deemed to be just one day, margazhi month is the pre-dawn period of awakening, transit from the stillness and calm of the wintery night to a days of meaningful activities. It is the time for singing, before dawn every day of the month, the praise of God, at home, on the streets and in temples, be it Andal’s Tiruppavai, or, Manickavachagar’s Tiruvembaavai and Tiruppalliyeyuchi. It is also the month when the holiest vaishnavite temple in Srirangam and the most sacred saivite one at Chidambaram, have their most important annual festivals, Vaikunda Ekadasi and Aarudra Darshan, respectively, both celebrated before sun rise.

And, on the last day of month, on Bhogi, we clean our houses in readiness to welcome Uttarayana and the Tamil month of Thai with a Suryanarayana puja and Pongal….

Belief in ‘தை பிறந்தால் வழி பிறக்கும்’!

Image result for thai in tamil



Andal’s story is well known. Born in Srivalliputtur a great vaishnavait temple town, she was determined to get married to the Lord and to no one else. She composed and sang 30 verses or ‘pasurams’ comprising Tiruppavai, each sung on one day of the month of Margazhi. Appropriately the first pasuram starts ‘margazhi thingal …’. She is believed to have ultimately attained her wish in Srirangam temple.













INTRODUCTION: Sri ANDAL is the Quintescence incarnation

of Sri BHUMI DEVI the Divine Consort of SRIMAN NARAYANA,

who took birth on this earth to liberate suffering human

beings from worldly bondage.She sang thirty sweet songs

containing the cardinal principles ofSriVaishnava Dharma

during the month of MARGAZHI.Singing these songs,with

understanding of their inner meaning, will bring to us

peace, prosperity and above all Divine Grace.


ANDAL, though a Brahmin girl, assumes the guise of a

cowherdess and yearns for Everlasting Happiness and

Service of the Lord.It is the age-old practice of

Sri Vaishnavas to sing these stanzas every day of the

year in the presence of the Lord in the temple as

well as in their homes.This practice assumes special

significance during MARGAZHI so much so that each day

of this month gets its name from a pasuram,like for

example the first day (12.16.97) is called MARGAZHI-



It may appear in the beginning that Andal is intending

to perform a particular religious vow to marry the Lord

and thereby obtain His Everlasting Company,and that she

is inviting all her girl friends to join her.It is only

towards the end of TIRUPPAVAI that we learn that she

did not actually go to any pond or river or perform



Soul’s inner craving to redeem itself and to reach

His Divine Nearness in order to serve him (” Attaani-

cchevagam” as her father PERIYAZHWAR calls it) which

forms the real purport of this poem.




The first stanza which states the central premise to be

elaborated in the rest of the poem contains the

following ideas:

1.Andal praises the day (NANNAL)that has appeared of

its own accord for the observance of the vow.What it

means is that for a soul,that day is the Good Day when

he understands all about himself and God and their

mutual relationship of Lord and Servant which is stated

in the Tirumantram.

2.The fruit in getting one’s body is for serving the

Lord here and hereafter (NEERADA PODUVIR)

3.All those who have a longing for the service of the

Lord are qualified to join her.(PODUVIR PODUMINO)

4.She speaks of the radiance that attended on the face

of her companions on hearing her requisition.(MADI

NIRAINDA ;the moon is not in the sky alone!)

5.The prosperity of Gokula consists of Sri Krishna’s

amiable pranks in stealing butter and girls; i.e.,the

wealth of a Sri Vaishnava consists of his intoxicating

love for and enjoyment of Lord’s company.

6.Nandagopa’s vigilance in guarding Krishna with his

very sharp spear in hand symbolises the “ASTHANE


characterises a SriVaishnava.

7.Yasoda’s over-indulgence of Krishna is responsible

for all his pranks and misbehaviour towards the young


8.SrimanNarayana is the SOLE MEANS of attaining His Feet.

This strikes the keynote of the Song Divine-TIRUPPAVAI.

NARAYANANE (Upaya Swarupam) NAMAKKE (Adhikari Swarupam)

PARAI (Phala Swarupam) TARUVAN.The safest means of securing

Him is not Karma yoga etc but His Grace only.

That is the sum and substance of this verse.







At her cordial invitation a huge crowd gathered and the

wonder-struck ANDAL exclaims,”in this ignorance-spreading

world,are there so many interested in Emancipation!”.She

proceeds to prescribe “dos” and “don’ts”( which actually

are the SAMBHAVITA SWABHAVA,the natural characteristics

of the Adhikari).


While we appear to be performing this vow for getting

rain,in reality it is different.She stresses the words

“NAMUM NAM Pavaikku”- NAMUM- WE are quite different

from others; we long for His company and firmly believe

that He alone is the Means for achieving it. NAM Pavai-

Indrajit did a malefic rite to put an end to Rama;but

OUR beneficent rite is for securing Lord’s and His

World’s prosperity and happiness.


The SriVaishnavite Code of Conduct as prescribed by

her is as follows:

Recite the Samskrita and Dravida Veda which sings the

glory of the Feet of the Lord reclining on the Serpent

in the Milky Ocean,all the while thinking about one’s


Eschew all carnal and even worldly desires like eating

ghee,drinking milk etc.

Bathe early in the morning.Don’t adorn your eyes with

collyrium,or your hair with flowers till the completion

of the vow;meaning thereby that a SriVaishnava needs

decoration etc only when he is in union with the Lord.

Never indulge in an act which was not practised by our

righteous minded ancestors.Bharata refused the kingship

though granted by his father and permitted by Rama

on the grounds that the tradition of Solar Kings did

not permit a younger son to rule when the elder was


A SriVaishnava should not speak ill of others or

even think about it (which is tantamount to reporting

it to the God inside the heart,thereby ensuring their

fall);Sita never uttered a word to Rama about the

illtreatment by the Rakshasis.

He should ever be ready to do charity and impart

knowledge about God to all those who need it.


In short he should constantly be thinking about his

upliftment and keep his mind filled with peace and








In this worse ANDAL wishes for rain and consequential

prosperity for the whole world as the world is the

property of her Lord.So who is a Sri Vaishnava ? It

is he who while being detached with reference to the

riches of the world,is at the same time aspiring for

them considering them as his Lord’s riches.Hence all

Sri Vaishnavas after daily prayer recite the verse

which says “Sarve Janah Sukhino Bhavantu” every one

should be happy.


Andal tells the girls,”If we,girls,recite the NAME of

the Lord who measured the entire universe with his

three steps and observe this vow then the whole world

will become prosperous.”

Note the text which says “Uthaman PER”(his NAME).She

could have simply said “if we sing the glory of the

Lord.” But she says instead, the NAME of the Lord.

Which means that the NAME OF THE LORD (the Tiru

Ashtakshara Mantra,the Eight-Syllabled one) is more

efficacious than the Lord Himself.When,in the court

hall of Duryodhana,Draupadi was being disrobed by

Dussaasana,it was only the NAME “Govinda” which

saved her modesty while the Lord failed her.


But we Prapannas (Surrenderers) seek salvation only

from Him.The Mantra is only for understanding the true

nature of the Soul,Lord,and the mutual relationship;

it is essentially to promote the ARTHA PANCHAKA knowledge.


NEENGATHA Selvam – we see that riches do not remain for

long with any man; then what does NEENGATHA mean ? It

refers to the Moksha Aiswarya,Service of God,obtained

through the recommendation of Sri Mahalakshmi.









The Presiding Deity of Rain was keenly observing the

happenings in this world.He saw his master Sriman

Narayana serving all the gopis.So he thought that

taking orders from the gopis and carrying out their

commands was the best and easiest means of pleasing

his master.So approaching Andal who was in the guise

of a gopi he requests her to command him;and she

does so in a detailed manner in this verse.


The inner significance is as follows:Just as the

heir apparent to the throne is always feared and

respected by all ministers and officers so are the

Sri Vaishnavas by inferior gods.Hence When a Sri

Vaishnava worships other deities like Indra,Rudra

Varuna etc,he is doing something inappropriate as

well as ridiculous.It will only cause his downfall

and ruin his chance of getting salvation.So Beware!


So here the Rain God who has come to hear her command

is told,” Go to the middle region of the sea,drink

the entire water leaving not a drop,then pour it out

in its entirety without discriminating between the

places where the good and bad live.The rain, which

resembles the arrows shot by Sri Rama to shatter the

demons to pieces, should instead bring forth happiness

and prosperity to the entire land.”


A Sri Vaishnava  is one who always thinks of everything

good for everyone in this world.







Among the assembled gopis,one expressed a doubt,”we

are planning elaborately for getting the company of

Krishna.But remember,we are sinners and our sins

will throw obstacles in our path.It always happens

when a good deed is contemplated.It is the way of the

world.Take the case of Dasaratha who planned the

coronation of Rama;the great omniscient sage Vasishta

fixed the date;the citizens clamoured for him and

applauded the decision.But what happened ? Rama went

to the forest forsaking the city,and it was His

Paduka (holy sandals) which sat on the throne for

fourteen years.So what is the surety that we will



The answer is given in this verse: Recite the name

of Krishna;think of him;offer flowers;and all

obstacles will vanish.All sins committed before

taking Refuge with Him,as well those unwittingly

accruing after Surrender (Saranagati) will perish.

The Purva Agha (earlier sins) will be burnt to ashes

like cotton bales in a fire;and the Uttara Agha(Subse-

quent Sins) will not stick to the person like drops

of water to a lotus leaf.


Milk is both a pleasurable food as well as a medicine

to cure bile.The same is the case with Him.(Maruttuvanai

ninra mamanivanna)





INTRODUCTION: The first five pasurams of Tiruppavai form

one section and pasurams 6-15 the second section.These 10

stanzas describe the sleeping girls being woken up by those

who are already up.These two groups represent KAINKARYA

NISHTHA (those impatient to serve God,like Lakshmana) and

GUNA NISHTHA (those who are content to meditate on the

glorious qualities of God,like Bharata).Nammazhwar speaks

of their presence even in Vaikunthaloka – VAIKUNTATTU

AMARARUM (service minded) MUNIVARUM (enjoying His Virtues).

Poison acts on different people in different ways – some

faint and some run here and there;so do the attributes of

Sri Krishna.Hence the sleeping girls not a bit inferior

in their longing for Krishna to those who wake them.Though

one could go to Krishna on one’s own,it is not advisable


PANINDU ” says Nammazhwar.We should always approch Him

through some godly person;because we have sinned against

Him and being a SWATANTRA (free to act as He pleases),He

may punish us.Hence a Recommending Authority is very much

needed.Moreover His virtues are like a huge river in

spate during rains,and so if a man wants to croos it

surely he needs the help of others.Further unlike in the

case of carnal company,enjoyment of His company will

be sweeter in the company of Bhaktas.


Those gopis who are vigilant are goaded on by their

haste (twara) to get Kainkarya,while those that are

asleep have firm faith (adhyavasaya)in the Lord as

Upaya.Hence pasurams 6-15 give room for interpreting

them as referring to Azhwars and acharyas.







The girls approach the mansion of a gopi and wake her

up by indicating signs of early dawn,”even the birds are

up and chirping.Get up.” The sleeping girl rejects this

reason,”oh girls,you never allow the birds in your town

to sleep,with your chanting of His names and making them

chant too.This is no sign of dawn!” Then they mention a

noteworthy sign,” PULLARAYAN KOIL etc..The blowing  conch

in the temple of Vishnu for early morning worship, is

inviting us all for His service.Get up.”


Here the phrase PULLARAYAN KOIL brings out an excellent quality

of the Lord:

PUL is bird,here Garuda; ARAYAN king ; KOYIL temple.

The temple of Vishnu.But why this circumlocution?

There is a reason.

In Ramayana while narrating to Hanuman her abduction by

Ravana,Sita says,”On that fateful day I was lured by that

demon disguised as a deer,and was separated from Rama’s

younger brother and Lakshmana’s elder brother(RAMANUJAM

LAKSMANA POORVAJAM CHA).”  Such phraseology is used for a

purpose.The Lord feels happy when His name is coupled

with His devotee’sand so does the devotee when he is referred to as



being  subservient to the Lord.The message of Sita (Sri Devi)

and Andal (Bhu Devi) to us is that when a Sri Vaishnava

names his child he should follow this principle.


ULLATHU KKONDU etc in this verse is noteworthy.The munis

and yogins get up in the morning very slowly from their

beds so that the Lord,taking eternal abode in their hearts

may not be disturbed.Prahlada was pushed down from the top

of a huge mountain,and while falling he held fast his

bosom with great concern for Sri Hari living there,never

bothering about what was happening to himself.But the Lord

waited for him at the bottom of the mountain and received

him in his spread arms.


Parasara Bhattar used to embellish his body with silken

robe,ornaments,sandal paste etc, and when asked about its

propriety in respect of the despicable body,he said in his

view it was not despicable but adorable being the sanctum

sanctorum of the Almighty.


Andal also leaves this lesson in this verse: When you get

up in the morning chant the name of Hari (HARIR HARIR









In this stanza,from the two addresses in vocative case

PEY PENNE! and NAYAKA PPENPILLAY! which are diametrically

opposite in meaning,we are to understand that they are

said out of love and affection for the sleeping girl.

Whatever may be the apparent contradiction,the inner

feeling is most important while moving with Sri Vaishna


In the 6000-Padi commentary we find very interesting and

enlightening comments and to illustrate them an episode

narrated with exquisite charm.Having woken up a handful

of girls Andal could have proceeded on to Krishna.Why go

to EVERY house ? If one is a Sri Vaishnava he should

think of the welfare of ALL- not just a few.Not even a

single girl should lose the golden opportunity of getting

the grace of Sri Krishna. A man’s relationship with

Sriman Narayana is true only if he rejoices at the good

luck of another man as if it were his own son’s.If

he fails to feel that way he is no Sri vaishnava.



once met in Sri Rangam NANJEEYAR,the disciple of

PARASARA BHATTAR.The former exclaimed,” O Jeeyar!

Really I have not developed a taste for Bhagavad

Vishaya (i.e., God).” Nanjeeyar was amazed and asked

“How is this possible? you are the faithful student

of Sri Ramanuja,serving him assiduously – still  you

say this ?” The former said,” If a man has real taste

for Bhagavan he must enjoy the sweet company of His

devotees.If not he is no Sri Vaishnava.Have we

developed that pleasurable attitude towards Sri

Vaishnavas ? Hence I say so.”


Unless the meeting,mingling and deriving supreme

satisfaction and happiness in the company of Bhagavatas

are secured here in this world (which is the intensive

training ground for our life in Sri Vaikuntha),the

Moksha will not be delectable.NAMMAZHWAR says at the

end of Tiruvaymozhi,”ADIYAARODU IRUNDAMAI”. He aspired

not for the mere union of the Lord but for the same

in the company of His devotees,which alone would

make it delectable.




Here a girl who is Krishna’s particular sweetheart is

being woken up.She can be compared to NAMMAZHWAR (Krishna-

trishna tatvam) the very embodiment of deep devotion to

Sri Krishna.Her company is certain to accomplish their

desire. KOTHUGALAMUDAYA PAVAAI! is a most beautiful form

of address.


“The horizon has become bright.Get up.” say the girls.

But she astonishes them by replying,”It is the lustre

from your moon-like faces which has brightened the

Eastern quarter.The day is yet to dawn.”


The second sign of daybreak mentioned in this stanza

indicates that Andal has indeed been transformed into

a gopi – “The buffaloes are fast dispersing in the

fields searching for the tender green grass with the

dew drops of dawn clinging to them.If we delay, Krishna

would have followed them into the forest and our purpose

would be lost.”  This statement could not have come out of

the lips of anyone other than a true cowherdess.So Andal

has totally identified herself with a gopi,living with

the cowherds and taking part in all their daily chores.


Her father Sri Vishnuchitta was a learned Vedic authority

and had even written a rule book for conducting sacrifices

called Kalpa Sutra.He too assumed the role of Yasoda to the

extent of participating in every childish activity of

Krishna.For this his daughter affectionately calls him,

“Bhogattil Vazhuvada Puduvayarkon”(one who has not missed

a single opportunity to enjoy Krishna).Now his daughter

does the same.


The conclusion is this: Only that caste is desirable,which

is congenial for the enjoyment of God and which is calculated

to bring down His Grace on us.SRI LOKA DESIKA says in SRI

VACHANA BHUSHANAM,”Periyazhvarum Tirumagalarum Gopa Janmattai

Asthanam Panninargal.”





The gopi woken up in this verse has unflinching faith in the

Lord’s UPAYA BHAVA.In this regard she matches very well

with Sita who ,when Hanuman suggested that he carry her

back to Rama,sternly refused and rebuked him saying that

he was equal to Ravana,(Ravana-tulya) in this that while

Ravana robbed Rama of one of his possessions,Sita; Hanuman

is trying to rob Him of another,His “Sarva loka rakshakatvam”

(sole right to protect all).Then she added,”With my power

of chastity which cooled your burning tail,I could have

saved myself;but that would have only destroyed Rama’s

reputation.He alone by His prowess should rescue me and establish

his valour.Tat Tasya Sadrusam Bhavet.That alone would be

befitting to Him.” Hanuman applauded these words.


So also this girl having transfered her burden to Sri

Krishna,sleeps having total faith in His words,” Ananyah

chintayanto mam……Yoga kshemam vahamyaham”. ANDAL

teaches us in this stanza that a soul after surrendering

to the Lord should be like this gopi.


“MAMAN MAGALE!” -Oh,my uncle’s daughter!. Though blood

relationship is condemned as it contributes to worldly

attachment,the same is most welcome if it helps to do

service to God and His devotees. NAMMAZHWAR recommends

living with all relations in TIRUVAYMOZHI 8.10,11,but

condemns the same in 9.1.1. for the above reasons.

KOORATHU AZHWAN,used to remark with a sad heart,” I

do not have blood relationship with Sri RAMANUJA.

Fie upon me!That good fortune is with MUDALI ANDAN

and EMBAR!” This idea is noteworthy in this verse.






There are two addresses in the vocative case in this


ARUN KALAME! – both bring out the excellences of this

gopi and thereby imply the excellent characteristics

of good Sri Vaishnavas.

  1. SUVARGAM here means only union with God.

Sita says,while pressing Rama to take her with

Him to the forest,” If I am with you that is heaven for

me.Separation from you means hell.” The girl here has

completed all her rites by surrendering to the Lord and

hence is enjoying His company.So also for a Sri Vaishnava

there remains nothing to be done by way of” Upaaya” after

accepting Him as the sole refuge(SARANAGATI).


2.ARUNKALAME! “Kalam” has two meanings (a) vessel and

(b) ornament; A Sri Vaishnava is the vessel to contain

His Grace.A Sri Vaishnava possesses superior ornaments in

the form of virtues;or he himself is the best ornament

embellishing the gatherings of other Sri Vaishnavas.

SUVARGA can also be broken up into SU+VARGA (SU=good

VARGA=gathering).If a man possesses all good qualities

he will be taken into the fold of Sri Vaishnavites.

(Ref to PERIYAZHWAR TIRUMOZHI 3.6.11 – Saadu kottiyul

kolla ppaduvare.)








In this pasuram a gopi reputed for her exquisite beauty

like a golden creeper (POR KODI) and born of a very noble

family,is being woken up.Her father and kinsmen are known

for discharging the duties pertaining to their cowherd

caste,which entails milking an endless number of cows.

So Andal seems to say that performance of one’s duty as enjoined

in the Scriptures is calculated to bring happiness to the

Lord and thereby falls into the category of His Service.

One should hence never discard one’s duty.

….. In essence, margazhi is the month for singing praise of the Lord.

Thyagaraya aaraadhana is celebrated in Tiruvaiyaru! A Feat for the ears and eyes…Yes..Celebrities,Amateurs, Students, all music lovers instruments, singers etc..join together to show rtheir reverence to Thyagaraja,the doyen in music..


Vaikunta Ekadashi



All ekadashis, 24 in a year, are dedicated to Lord Vishnu and for many people it is a day of fasting, but, if one cannot observe all of them, one is enjoined to observe at least the ekadashi in the sukla paksha (waxing phase) of margazhi. It is the most important festival during the year in Sri Ranganathar temple in Srirangam. The celebrations last 21 days and divided into pagal-patthu (ten mornings) and ra-patthu (ten nights). Bang in the middle is Vaikunta Ekadashi. Early in the morning around 4.30 am, the Paramapadha vasal, or swarga vasal – the entrance to heaven or vaikuntam – opens and Sri Ranganathar’s murthy, decked in diamonds, is taken through this entrance, followed for the rest of the day by throngs of devotees going through the same door.


srirangam temple

Similar events take place in all other vaishnavite temples – in Tirupathi, Lord Venkateshwara enters through vaikunta dwaram. Paramapada vasal, as indeed vaikunta dwaram, is closed rest of the year. Anyone who passes through these doors on vaikunta ekadashi day is believed to attain salvation.


Aarudra Darshan


Lord Shiva’s star is Aarudra, or Tiruvaadhirai and in the month of Margazhi it usually falls on the full moon day that follows vaikunta ekadashi. It is celebrated in all Shiva temples, most importantly, in Chidambarame

Natarajar Temple


Kanchi Mahaperiaval explains.

“Lord Shiva, in his manifestation as dancing Nataraja gives his darshan early in the morning on the day of confluence of the full moon and the star Aarudra that occurs only once in a year, ie in the month of Margazhi. Arudra in Sanskrit means wet, or dripping. This is the time of the year when nature itself puts on a cloak of cool dew. Full moon is also associated with cool soothing rays. On this auspicious day, it is the tradition to perform an abhisheka and worship Lord Shiva, with our hearts overflowing with compassion to other beings. What is also highlighted is the Nataraja form of Lord Shiva, in his ananda thandavam, or cosmic dance. It is only at His raised and slightly inclined foot – ‘குஞ்சித பாதம்’ – that we can seek our sanctuary.”


Margazhi is famous for various other Hindu religious festivals and events, such as Hanumath jayanthi and Ramana Maharishi jayanthi. It was the month in which Kurukshetra battle was fought and Paandavas regained their lost kingdom – indeed, when Geethopadesam to Arjuna by Lord Krishna took place.


This year, vaikunta ekadashi falls on 5th January, 2012 and Aarudra darshan on 8th January, 2012. And, Mahasamigal’s aaraadhana itself starts on 21st December, 2011. May we follow his advice: ‘In this sacred Maargazhi month, everyone should get up at the ushah-kaala, long before dawn, perform pujas to Him and join in bhajans and turn their thoughts to God.’

“Bommai Golu”- Navarathri

C H A R M of G-O-L-U, the Tamil Navratri festival.

bommai golu navarathri

21 10 37 Bommaiweb

Golu (Bommai Golu), quite literally, is the festival of dolls. In the 9 days of Navratri, households are decorated with a variety of dolls that are neatly arranged and placed in steps (called padi). The number of steps is usually an odd number—3, 5 or 7—depending on one’s capacity, interest and the number of dolls available. The collection of dolls comprise mostly of idols of different gods, depending on one’s faith and upbringing, along with miniature dolls of birds, animals, people, fruits, vegetables and lots of other everyday objects. What is most interesting is to note the similarities and differences in the collection of dolls across households, across families.

Bommai Kollu….

Golu dolls decor copy
A kalyanam mandapam.. The bride, groom, vadiyar (pundit), instrument players and relatives of bride and groom

Beautifull dolls…

.….Bride and Groom; traditional, customary dressing..
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21 08 50 97a941205ee9e02676b055160de9d4c5 mysore lord krishna
Chetti-chettiyar, another traditional favourite and a MUST in every golu…
21 10 46 images

….. Dasha mahavidyas

….. Dasha Avtaara(vishnu)

Village…temple,garden, people…
21 00 10 golu1


21 12 36 images

Tradesman(Chettitar & Chettichi) selling their wares
21 10 46 images

Varieties of gods & Goddesses

Radhe Krishna

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Marapachhi(customary gift to newly married bride)


23 16 13 images
23 16 02 images
23 16 06 images

Thanjavur Thalaiyatti Bommai and Chettiyaar Dhampatti(My favourite!)

Marrapachhi(wooden Dolls)

Marapachi dolls.
every household follows a particular tradition that has been a trademark for the family since its ancestral days. For instance, at our home, the marapachi bommai is the first doll that is kept to inaugurate Golu.
Marapachi basically comprises of two wooden dolls—one a man, the other a woman, who are decorated with fancy clothing and beads and accessories. It is considered auspicious to start by displaying a traditional marital couple. Of course, this is so because marriage continues to occupy the highest position in the societal ladder.

‘Kalasam’, with its coconut head and a necklace made of mango leaves.

Golu coconut copy

… a kalasam. It consists of a vase, usually made of silver or brass, in which rice, turmeric and tohar dal is put, along with a one-rupee coin. The kalasam is complete once it’s headed with a coconut and mango leaves are stuck around the mouth of the vase.
Significantly, the patriarchal set-up is manifested and perpetuated by carrying these traditions forward, wherein the husband’s familial lineage is ensured a continuum.
Again, objects of significance and high auspicious value like rice and turmeric are traditionally associated with a married woman, called a ‘sumangli’ and granted an extremely respectable position.

A mini teppakulam (meaning pond) re-created using mud and water, with coriander, fenugreek (methi) and mustard seeds sprinkled on top. In a span of ten days, the plants shoot up to a height of 2 feet.

Stories are narrated of each bommai(doll), I wonder if people of my generation are even aware of them.
“There’s a lesson to learn from each doll…For one, who listens patiently.”

…..That’s ’Golu’ at my residence….(3-steps)

IMG 20170921 194048

what Golu means, its significance, why we take the pains of decorating the house with dolls and idols. There is an explanation for every step during nine days, the first three are devoted to Shakti (Durga, Kali, Ambal), the next three to Lakshmi (wealth) and the last three to Saraswati (education). It is the amalgamation of all these three that brings prosperity…..BOMMAI(toys) GOLU(arranged in steps)….

All relatives and friends are welcome to visit anytime and take their prasadam and additional gift which is offered.

navarathri thambulam
Thamboolam “Dates Laddu”

….prasadam; Offerings to the Goddess.

sweetsundal prasadam

rice varieties or payasam(sweet porridge) on each day of navratri for neivedhyam(offerings) shared with our guests who come and vist our Golu and get thamboolam(respects) from us… sundal varieties, traditionally prepared during these 9days(Navratri) are Chickpeas, channadal(bengal gram), peanut(groundnut) , moongdal (lentils), Green gram dal, karamani (cowpeas), mochai (Field beans), Dry Green peas & Sweet Corn and Navratna sundal.


Colours to Wear during these 9 days… The devotees appease her by wearing different colours associated with the various forms/avataras of Devi…
Read to Understand the unique heritage of Indian culture. (interesting)

COLOURS associated with DEVI, this Year(2017)

Day 1, Yellow:
On day first of Navratri, Chandraghanta or the Goddess with a half moon on her forehead, is worshipped. She is the symbol of peace, beauty, and bravery. The colour is yellow and apt indeed! Nothing lights up hearts like a bright shade of yellow.
Day 2, Green:
Kushmanda is the form of Durga worshipped on the second day of Navratri. As per mythology, she is believed to be the creator of the entire world and all through laughter! The green depicts the rich vegetation and plant cover which the Goddess bestowed on Earth.
Day 3, Grey:
The Skandamata form of Durga Ma, who is believed to be the one who demolished the demons, is worshipped on Day third. With little Karthik, her son, in her arms, the grey symbolises the strength yet vulnerability of a mother. She can become a mighty storm cloud to protect her children, if need be!
Day 4, Orange:
This is the day when Durga Puja kicks off with full fervour in West Bengal and several other parts of India. Shashti is the start of four days of festivities for Bengalis the world over. The Katyayani form of Ma Durga is worshipped today. The story goes that a sage named Kata wished to have the Goddess in the form of his own daughter. She was born to him dressed in orange – the colour of courage.
Day 5, White:
On Saptami, the Kaalratri form of Durga Ma is worshipped. She is the protector from all sorts of trouble and is said to bring freedom to devotees. The white embodies prayer and protection, which the Goddess always extends to worshippers.
Day 6, Red:
On the sixth day of Navratri, Shailaputri Maa is worshipped, and her idol is donned with a bright red color saree. She is the first form of Goddess Durga – the daughter of the mountains. On this day, the Ghatsthapana or the installation of earthen pot is also done. To kickstart the festivity, the colour is red, depicting action, vigour and warmth. !
Day 7, Royal Blue:
The seventh form of Goddess Durga is Bharamacharini or the epitome of power, prosperity and grace. The colour of the day is royal blue like the peacock, symbolizing a sense of calm which is quietly powerful.
Day 8, Pink:
On Ashtami, Maha Gauri is worshipped as the symbol of forgiveness and mercy. She destroys all the sins of time. Hence the pink, denoting hope and fresh beginnings.
Day 9, Sky Blue/Purple:
On the last day of Navratri, the Siddidatri form of the Goddess is worshipped. Maha Navami Puja as well as Kanya Puja is performed on this day. The blue synmbolises a crisp, clear sky that has healing powers. It also stands for the wonder of nature, which all of must endeavour to incorporate in life.
Now that you know the Navratri days colours for nine days, get started already. This is the festival of new beginnings, of hope, faith and love !

Entertaining OUR SPECIAL GODDESS…..Dance!

Garba is a form of dance derived from Sanskrit term Garbha (“womb”).It means Deep (“a small earthenware lamp”). Traditionally, the dance is performed around a clay lantern with a light inside, called a Garbha Deep (“womb lamp”). This lantern represents life, and the fetus in the womb in particular. The dancers thus honor Durga, the feminine form of divinity. Garba is performed in a circle as a symbol of the Hindu view of time. As the cycle of time revolves, from birth, to life, to death and again to rebirth, the only thing that is constant is the Goddess, that one unmoving symbol in the midst of all of this unending and infinite movement. Garba is danced around this symbol to honor the fact that all humans have the Divine energy of Devi within them. Garba is now appreciated worldwide.

Watch and enjoy GARBO, entertaining the GODDESS…

COME, let us sing in praise for ‘HER’…. “JAGADODARINI”


Vadanasmara mangalya gruhatorana chillika
Vaktra lakshmi parivaha chalan minabha lochana.
* Whose face, the auspicious home of Karma (Cupid), has eyebrows that resemble archways leading to that abode of beauty.
* Whose eyes move like fish in the streams of beauty flowing from Her face.

Navachampaka pushpabha nasadanda virajita
Tarakanti tiraskari nasabharana bhavana
* Whose shapely nose is like a freshly blown Champaka bud.
* With a nasal ornament set with a jewel that excels the brilliance of the planet Venus.

Kadamba manjari klupta karnapura manohara
Tatanka yugalibhuta tapanodupa mandala.
* Who is radiant and charming with a bunch of Kadamba flowers over her ears.
* Who has the orbs of the Sun and Moon as Her pair of ear pendants.

Padmaraga shiladarsha paribhavi kapolabhuh
Navavidruma bimbashri nyakkari radanachhada .
* Whose cheeks are far fairer than mirrors of ruby (Padmaraga)
* Whose lips outshine the redness of fresh coral and bimba fruit.

Shuddha vidyankurakara dvijapankti dvayojjvala
Karpura vitikamoda samakarshi digantara.
* Whose beauty is enhanced by her rows of teeth that resemble sprouting of pure Knowledge (Suddha Vidya/Sri – Vidya).
* The fragrance of the camphor limbedded betel roll in whose mouth is spreading in all directions.

Sri Mata(mother). Sri represents the highest form of motherhood. Lalitambika has the capacity to remove sorrows and miseries of Her children(living beings). She is the Creator, sustainer and also the dissolver. Samsara is called an ocean,difficult to swim against. These currents is the product of sense organs. These sense organs in turn influence the mind causing desires. ‘SriSaktimahimaStotram’ verses in Her praise starts with complete surrender by Durvasa *”Oh! Mata! The Supreme compassionate! I had born to a number of mothers. In future also, I may be born to a number of mothers. My mothers are countless, as I had different mothers for my different births. I am so scared to be born again and to undergo the associated sufferings.
Oh! Mata! I am surrendering to you. Please give me relief from my future births.”

Sri, denotes greatness.

Beautiful ‘SRI’


कां सोस्मितां हिरण्यप्राकारामार्द्रां ज्वलन्तीं तृप्तां तर्पयन्तीम् ।
पद्मे स्थितां पद्मवर्णां तामिहोपह्वये श्रियम् ॥ ४ ॥
…welcome the pleasantly smiling, the kind-hearted Sri who is of the nature of Brahman; glowing like burnished gold; of beautiful lotus-complexion; and, seated on lotus. She is easily pleased; and, she readily fulfils the desires of her devotees.
The devotee is preparing to welcome Sri.

The mantra, refers to Sri’s association with gold (hiranya prákárám) and the lotus (Padme sthitám padma-varnám). Sri is the bright, joyful consciousness residing in the heart-lotus (hrudaya-kamala) of all beings.

* Lakshmi’s association with gold that shines signifies her purity (pavitram vai hiranyam) and her brilliance.
* Padma, the lotus, is the primary symbol h of Sri. Padma symbolizes several adorable virtues: purity, beauty, the very essence of life, spiritual power, fertility and growth… auspiciousness. Sri is Padmini ( holding a lotus)pushkarini (pushkara means lotus). Her complexion glows like lotus (padma-varna).
‘Kam’ in the shlokas has special mention. – Ka, indicates the form-less Brahman (ka iti Brahmano naama), suggesting SRI is indeed the principle (tattva) that is beyond intellect and is at the root of all existence.
-Ka is also the first letter in the fifteen-lettered (pancha-dashi) mantra of the Sri Vidya tradition. It means the principle from which everything arises; for illumination (Kan dipatu) or the principle of consciousness (buddhi) in beings; and, also for the symbol of Self.
-The fifteen lettered (panch-dasha-akshari) mantra i the verbal form of the Devi. But, it is implicit or hidden. when the sixteenth syllable ‘Shrim’ is included; the mantra becomes explicit. Shrim is regarded the own form of the Mother Goddess.. celebrated as Sri-vidya. .
– She manifests the un-manifest… Prakrti.
-The auspicious Sri (Shrim) is Saguna Brahman, the absolute principle.
* The term ‘ardra’ (wet/moist) followed by jwalantim, indicates the flowing grace; the easily-moved, kind and considerate nature of Sri Devi who is the very embodiment of compassion ( Daya-shataka), jwalantim, the radiant nature of Sri who resides as the inner light (jyothi swarupam) at the core of the consciousness of all beings (mula-prakrti). She is the inner energy sparkling (tasya bhasa sarva idam vibhati).
…the spontaneous flow of Devils grace, compassion (ardra) enlightens (jwalantim) the consciousness of the devotees. .
* Dhyana-sloka of the mantra describes Sri as the bright, beautiful goddess of golden complexion; her face aglow with tender smile; seated on a lotus; and holding a book, a parrot that speaks; she is goddess of speech (vac–rupa-sri) and learning(vidya-rupa-sri)
*Om namo sarasvata-siddhi swarupini * (the attainment of true knowledge)

Sri pancham
Sri Puram (place She dwells),
Sri Chakra (place with guards), Sri Vidya (the ritual worship),
Sri Suktam ( in praise of Her)
Sri Guru (spiritual teacher). .
Sri means Veda-s, originated from Brahman. Lalitambigai is the Brahman.
By repetition of Namasmarnam, lies Moksha in Kaliyuga.
-To a thousand names of Vishnu a single name of Shiva is preferred.
-To a thousand names of Shiva a single name of Devi preferred .
The Divine Mother(Kundalini) is sleeping/dormant within jivas – the All-merciful, all-powerful, omnipresent sum total of the energy in the Universe.
-Every manifestation of power in the universe is Mother. She is Life, Intelligence, Love. in the universe, yet separate from it. She is time, space and causation…Brahman which depicts the conditioned and the unconditioned nature.
“The Goddess is the great Sakti. She is Maya, producing the samsara. As the Lord of Maya she is Mahamaya. Devi is avidya as she binds, and vidya as she liberates and destroys the samsara. She is praktri. Even before creation, she is Adya Sakti. Devi is the Vacaka Sakti, the manifestation of Cit in Praktri, and the Vicya Sakti or Cit itself.”

“O Goddess, who removes the suffering of Your supplicants, be gracious!
Be gracious, O Mother of the whole world!
Be gracious, O Queen of the universe; Safeguard the universe!
You, O Goddess, are Queen of all that is movable and unmovable!
You alone has become the support of the world,
Because You do subsist in the form of Earth!
By You, who exists in the form of water, all this universe is filled,
O You inviolable in Your valor; You are the Gem of the universe,
You are Illusion sublime! All this world has been bewitched, O Goddess;
You indeed when attained,
Are the cause of the final emancipation from existence on Earth!…
O Goddess, be gracious!
Protect us wholly from fear of our foes perpetually,
As You have at this very time saved us promptly by the slaughter of the demons!
And You bring quickly to rest the sins of all the worlds,
And the great calamities which have sprung, from the maturing of portents!
To us who are prostrate be You gracious,
O Goddess, who takes away affliction from the universe!
O You worthy of praise from the dwellers of the three worlds,
Bestow Your boons on this world!
_()_ jagado jagatdharini namo
? ? ?


Among the several names of the goddess Parvathy one of the most important is “Tripurasundari”. This means the prettiest woman of the three worlds. It is also possible that she is called Tripurasundari because she is the consort of Lord Shiva who is called Tripura because he contains within himself all the three forms of Brahma, Vishnu and Shiva.)


Lotus feet

Tripurasundari Suprabatham
(Wishes for a good morning to the beauty of Tripura)

1.Om uthishtothishta deva devesi , uthishta Shiva Sundari,
Uthishta Sri Maharajni, trilokyam mangalam kuru.

Om Goddess of goddesses , be pleased to wake up,
Please wake up the pretty one of Lord Shiva,
Please wake up oh greatest queen,
And make the three worlds auspicious.

2.Neerajananena Jagad easwari bhaktha sanghai,
Neerajyase Bhuvana mangala sidhi hetho,
Bhakthya prabatha samaye saha vadhya ghoshai,
Samsthooyase jaheehi kaithava yoga nidhraam.

Oh goddess of the universe, Oh cause auspiciousness of the world,
The group of your devotees along with devotion accompanied by sound of music,
Are praying you to come out of your deep yoga penance,
For offering you worship with lighted lamp and be kind enough accept it.

3.Nidhraa na they trijagadeeswari Vishnu maaye,
Srushti sthithi pralaya kelishu samsthithaaya,
Manmoha paasa nigadasya vimokshanaaya,
Samprarthyase Janani, mangala sookthibisthwam.

Oh Goddess of the three worlds, Oh illusion of Lord Vishnu,
When you are engaged in the play of creation, upkeep and destruction
Yours is not a sleep and so after offering auspicious prayers,
Oh mother , we request you for freedom from the attachment created by the mind.

4.Kalyana saila nilaye , karunarnave sri,
Kameswaranga nihithe, Kali dosha hanthri,
Kalambudhabha kacha bandha bare maogne,
Sriman maha Tripura sundari Suprabatham.

Oh Goddess who lives on the auspicious mountain who is merciful,
Oh Goddess who shares the body of Lord Shiva who destroys the evils of Kali age,
Oh Goddess who has the hair of the colour of black cloud and steals our mind.,
A very good morning to you , Oh Pretty one of Tripura.

5.Yenanga kanda yutha rathna lasad kireete,
Sonachalesa Saha dharmini Bana hasthe,
Veena dharena muninaa parigeeyamane,
Sriman Maha Tripura Sundari suprabatham.

Oh Goddess who is a part of the body of Lord Shiva who wears gem studded crown,
Oh Consort of Lord Shiva of the red mountain(thiruvannamalai) who holds the arrow,
Oh Goddess who holds the Veena and is perambulated by sages,
A very good morning to you , Oh pretty one of Tripura.

6.Esana mukhya sura mouli lasad padabhje,
Srimath sada shiva maha phala kadaya manche,
Eesad smithena vikasath sumanoharasthe,
Sriman Maha Tripura Sundari suprabatham

Oh Goddess whose feet is touched by the shining crowns of devas of Lord Shiva,
Oh Goddess who lies down on greatly beneficial cot of Sadashiva,
Oh Goddess with a pretty smile and steals the mind,
A very good morning to you , Oh pretty one of Tripura.

7.Lajjanathena nayanena vilokamaane,
Trilokya sundara thanum para snambunadham,
Mandasmithollasitha charu mukharavinde,
Sriman Maha Tripura Sundari suprabatham

Oh Goddess who is seen by the shy eyes of devotees,
Oh Goddess who has a body which is prettiest in the three worlds and is the consort of Lord Shiva,
Oh Goddess whose lotus like face is made more pretty by the slow smile and great joy,
A very good morning to you , Oh pretty one of Tripura.

8.Hreemkara jaapa suhithe hrudayambujasthe,
Haardandakara vinihanthri harith patheedye,
Haryaksha vahini halayudha sevithangre,
Sriman Maha Tripura Sundari suprabatham

Oh Goddess who is pleased by sound Hreem and who is in the lotus of my heart,
Oh Goddess who defeats darkness and eagerly looks for her husband,
Oh Goddess who rides on a lion and who is served by the plough weapon,
A very good morning to you , Oh pretty one of Tripura.

9.Hasthena devi phani pasa madekshu chapa,
Pushpasthra mangusa varam sathatham dadhaane,
Hemadri thunga thara srunga kruthadhi vaase,
Sriman Maha Tripura Sundari suprabatham

Oh Goddess holding in her hand snake , rope , bow made of cane,
Arrow made of flower and goad and who gives boons always,
Oh Goddess who lives on the chief peak of the golden mountain,
A very good morning to you , Oh pretty one of Tripura.

10.Sarva aagamo upashadheedya maha prabhaave,
Saamabhi gana vinuthe, saraseeruhakshi,
Sacchid sukhaika rasike, sakaleshta dhathri,
Sriman Maha Tripura Sundari suprabatham

Oh powerful Goddess who is worshiped by all holy books and Upanishads,
Oh Goddess who likes to hear song of Sama veda and who has lotus flower like eyes,
Oh Goddess who enjoys the divine joy and one who fulfills all wishes,
A very good morning to you , Oh pretty one of Tripura.

11.Kalyana dathri kamaneeya gunarnave sri,
Kanmasha pada pari poojitha pada padme,
Kaivalyadhe, kali malapaha chidswaroope,
Sriman Maha Tripura Sundari suprabatham

Oh Goddess who grants auspiciousness and is the one who is blessed with pretty character,
Oh Goddess whose lotus feet were worshiped by sages like Kanmasha Pada,
Oh Goddess who is salvation and has a divine form that removes the evil of Kali age,
A very good morning to you , Oh pretty one of Tripura.

12.Hathwa asurendra mathi bahu balaa valiptham,
Bandam prachanda samarodhatha matha sasthram,
Samrakshitha trijagathi tripuradhivaase,
Sriman Maha Tripura Sundari suprabatham

Oh Goddess who killed the kings of Asuras by her great strength,
Oh Goddess who waged war using arrows against the very strong Prachanda,
Oh Goddess who lives in three cities and protects the three worlds,
A very good morning to you , Oh pretty one of Tripura

13.Labdhum thava Tripurasundari sath kadaksham,
Karunya poorna mamaresa mukha digeesaa,
Kakshyanthamethya nivasanthi thava prabodhe,
Sriman Maha Tripura Sundari suprabatham

By getting your great side long glances, Oh pretty one of three cities,
Completely filled with mercy, Indra and the gods of different directions,
Are living in the places allotted to them by your grace,
A very good morning to you , Oh pretty one of Tripura.

14.Hreemithya jasrama api they manumadharena,
Hruth pankaje anukalayan prajapami nithyam,
Harsha pradhe hrudaya santhamasapahanthri,
Sriman Maha Tripura Sundari suprabatham

Those who praise you by the sound Hreem,
And keep you in their lotus of their mind are protected daily by you,
Oh goddess who makes others happy and remove sorrow from their mind,
A very good morning to you , Oh pretty one of Tripura.

15.Sathyathmike, sakala loka hitha radhe Amba,
Sampathkari, kitamukhi parisevithangre,
Sarvaan avadhya charithe, Sukumara gathri,
Sriman Maha Tripura Sundari suprabatham

Oh goddess with truth as her soul,
Oh Mother who does good to all the world,
Oh Goddess whose story is told by all and one who has a pretty mien,
A very good morning to you , Oh pretty one of Tripura.

16.Kaamohi they Ambha Karuna lava meva labhdhwa,
Pushpayudhopi bhavathi trijagad vijethaa,
Kamaswarena pari kamkshitha sath kadakshe,
Sriman Maha Tripura Sundari suprabatham

It is my earnest desire that I get a little of your mercy,
You have won over all three worlds though you fight with flower as weapon,
And for your side long glances are always desired by Lord Parameshwara,
A very good morning to you , Oh pretty one of Tripura.

17.Lajja pradhipangitha manu prathipadhya roope,
Leelaa vilokena visrushta Jagat sahasre,
Lavanya poorna vadane , lalithabhidhane,
Sriman Maha Tripura Sundari suprabatham.

‘Mangalam’ Auspicious, beautiful Tripura;s…Lotus Feet ….Bless us…

Oh Goddess who as per imagination of humans has a form which is shy,
Oh Goddess who created thousands of worlds as matter of play,
Oh Goddess who has face full of prettiness and who can be easily appealed to,
A very good morning to you , Oh pretty one of Tripura.

18.Hreenkara mantra nilaye , hrudhi bhavaneeye,
Hreemkara garbha manujaka sidhi dhathri,
Hreemkara mantra mahaneeya nija swaroope,
Sriman Maha Tripura Sundari suprabatham.

Oh Goddess who is in chant Hreem and in thought process of mind,
Oh Goddess who grants occult powers to the man who has Hreem within him,
Oh Goddess who is the real great form of the chant , hreem,
A very good morning to you , Oh pretty one of Tripura.

19.Sri Shankaracharya padhe, Shiva bagadheye,
Sri Kamaraja mahishi, sritha Kamadheno,
Sri sankarasya kula mangala Devathambha,
Sriman Maha Tripura Sundari suprabatham.

Oh Goddess who is worshiped by the words of Shankara and who owns a part of Lord Shiva.
Oh Goddess who is queen of Lord Shiva, who is the wish giving cow to devotees,
Oh Goddess who is the auspicious family mother Goddess of Adhi Sankara,
A very good morning to you , Oh pretty one of Tripura.

20.Sri Suprabatham hitha sthavamambikaya,
Bhakthya prabatha samaye bhuvi ye padanthi,
Sri mathra anugrahanirastha samastha khedhaa,
Sachith sukhatmaka padam pravisanthi sathyam.

This prayer wishing good morning to mother Parvathi is pleasing to her,
And the entire world reads it during the time of morning,
And by the blessing of the mother , all sorrows,
Would be converted in to pleasure, and this is the truth.

Let us Pray to HER ,JAGADODHARINI ….prostrate at Mother’s Lotus Feet

To her who is forever and fulfills wishes of devotees , daily auspiciousness
To her who is the truth and is blessed with all that is auspicious , All auspiciousness
To the mother of all the universes , a victorious auspiciousness
To the feet worshiped by Shankara and to the consort of Shiva, good auspiciousness
To her who is in Sri Chakra and to her who is the divine mother, victorious auspiciousness
To the great beauty of Tripura and to the consort of Shiva , good auspiciousness


_()_Sri Lalitha devi namo namaha.…

Ribhu Gita

RIBHU Gita, Ramana Mahrishi’s favourite reference.

Ribhu Gita or ” Siva Rahasya ” is the teachings of Lord Siva to His devotee Ribhu.


Bhagavan Ramana’s often referred to the Ribhu Gita in his talks specially Chapter 26.

Ribhu gita….

“one could spontaneously pass into the state of sahaja samadhi, or the natural state of true Self-realization….You must cover your vegetables when you cook them, then only will they keep their flavour and be fit for food. It is the same with the mind. You must put a lid over it and let it simmer quietly.Then only does a man become food fit for God to eat”.

Sri Bhagavan summarised the RIBHU GITA ….

Ramana Mahrishi

Bhagwan, the simplest DIVINE SOUL ….

-The concept ‘I-am-the-body’ is the sentient inner organ (i.e. the mind). It is also the
illusory samsara. It is the source of all groundless fears. If there is no trace of it at all,everything will be found to be Brahman.
-The concept ‘I-am-the-body’ is the primal ignorance. It is known as the firm
knot of the heart (hrdayagranthi). It gives rise to the concepts of existence and non-existence. If there is no trace of it at all, everything will be found to be Brahman.
-Jiva is a concept, God, the world, the mind, desires, action, sorrow…
all other things are all concepts.
-The mind is unreal. It is like a magic show. It is the son of a barren woman,absolutely non-existent. Since there is no mind there are no concepts, no Guru, no disciple, no world, no jiva. All concepts are really Brahman.
-Everything is in truth Brahman. Abiding is to be in the undifferentiated state. It is inherence (in Brahman). It is wisdom. It is Liberation. It is the natural state (sahaja). It is Brahman. It is Siva.

Contemplate, dear readers…

WHAT, HOW ?????

Fallen tree2

“If a tree falls in a forest and no one is around to hear it, does it make a sound?”
philosophical thought experiment that raises questions regarding observation and knowledge of reality.
…..’Drishti Srishti Vada’ (Drishti=Sight, Srishti=Universe, Vada=Theory), which puts forth the argument that the universe, or that which is seen, arises only after the seer, and has no independent existence apart from the seer i.e. order of precedence of sight and the seen—first there is sight (‘Drishti’) and then there is the seen (‘Srishti’).

Ramana Maharshi made numerous references to the world being only a concept in the mind.

mpty light

“The mind is like akasa (space). Just as there are the objects in the akasa, so there are thoughts in the mind. The akasa is the counterpart of the mind and objects are of thought. One cannot hope to measure the universe and study the phenomena. It is impossible. For the objects are mental creations…The universe is only an object created by the mind and has its being in the mind.”

ribhu gitaribhu gita

Spiritual Freedom

…..Spiritual FREEDOM!


Spiritual freedom is …The beginning of freedom is the realization that you are not “the thinker.” The moment you start watching the thinker, a higher level of consciousness becomes activated. You then begin to realize that there is a vast realm of intelligence beyond thought, that thought is only a tiny aspect of that intelligence. You also realize that all the things that truly matter – beauty, love, creativity, joy, inner peace – arise from beyond the mind. You begin to awaken.” — Eckart Tolle

spiritual Freedom…



Spiritual Freedom ;

The vulnerability of the mind is its capacity to extend reality, or “objectness”– on the physical reality, undoubtedly, solution becomes a problem when the sense of reality runs amok.The mind is in a vulnerable position. It projects its hopes and fears as real and external, in the form of non-physical entities, yet projected as objectively real.
The absolute freedom in spiritualism is, above all, liberation from the body-mind and the compulsions of organic existence. The dilemma is realization of being potentially free, off a physical universe. The tyranny of the body-mind is experienced as the incessant flow of thoughts. The inner world, is not still. Only The subject is interior to all experience and to all behavior as well. It is witness and a chooser. To identify with the experience is to identify with the response, and to be free from one is to be free from the other. ‘ I am free ‘ to contemplate my thoughts, feelings, body’s pain…so to say, experience and its associated behavior are the same.
To assign a value and meaning to events, is a product of natural selection. Our minds are dualistic because, otherwise there is no evolution.
The human mind is open, working within its own limits.
Freedom, is FREEDOM from “reality”. The desire for inner, spiritual, freedom is rather human experience, an inner view. Firstly, a line of defense by affirming a self that is apart in its quest to survive. Going deeper, it is not only freedom from the dictates of the world, but also the mind. Spiritual freedom is freedom from identity itself…the subject is no object. And the subject, to be free, cannot be identified with any object– neither the body nor the mind nor any of its contents.
But, My body is actually a physical object in the world….an object with which this consciousness(brain) is connected?
The body– is visual and somatic experience– stands as object to consciousness which is subject. Therefore this body is not who “I” am,
Similarly, “my” thoughts and emotions cannot be “I”, the subject.
Though they are not objects in the world, they are objects of consciousness.
The self is taken to be the subjective realm in contrast to the world of external objects.

*The “I” does not exist as any sort of thing, in the world nor in the subjective realm as an object of experience.
* It is merely a point of view.
Spiritual liberation is freedom from the ego-from identification with the body-mind and its needs. * Do I believe this reality, surrender to the unknown, receive what is happening, and be curious?
The basic longing of the subjectively conscious mind is transcendence…the longing for peace It is to be free even from the desire for peace, ultimately even from the desire for the freedom of desirelessness.
* Simply are free–
Spiritual freedom is not freedom from pain/suffering, does not guarantee happiness, but is freedom’ SELF ‘ that craves happiness and abhors suffering.
It is having to do anything(nothing) about, then even death can have no sting.

Trying…To Be Spiritual?
“its so hard to meet a spiritual person”,“ He, a great guy, but he is just not that spiritual.”
Spirituality is an alleged immaterial reality; path enabling persons to discover the soul(essence of being). Connection to true and divine nature, surrendering completely to the present moment and just being…is spirituality.

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Test your *spirituality* quotient….

am living my soul’s purpose, true heart’s aligned with ‘who I am’.

believe in a higher power connecting and uniting all nature and living beings.

engage in spiritual practices to strengthen connection to soul, Divine Source, and nature.

feel inter- connected to all living things, beings and that we are one.

forgive, accept, move on and allow things to flow…no resentment.

am a mysterious creation beyond mental comprehension and respect that divinity

every moment is a gift and blessing and am grateful for it.

death is normal, a part of living, that happens…nothing to fear, resist or be anxious about it.

* True to most of these, YES it is Probably an awareness of spiritual nature

….Spiritual Freedom!


Being Connected To Spirituality…..

…A spiritual perspective brings more compassion and empathy for every living being….surrender to the higher force and allow things to flow, because of the trust, that everything is always unfolding for highest good.

Spiritual practices, meditation, prayer, yoga and contemplation develop inner life and connects to the knowledge/wisdom. It is experienced as a source of inspiration, a orientation in life.

Spiritually inclined appears as the pure free being…

cropped IMG 3531
Jesus ….

Embodiment of a calm presence most of the time,. ever connected to an immaterial reality,  beyond physical realm, true in heart, is honest and authentic, lives life’s purpose and feels very passionate and joyful for the most part in all aspects of life, knows all things will pass, that nature is to die, be born…thus appreciating ‘Self’, ‘every moment as a sacred gift from the divine source’.

…..That is Spiritual Freedom

Each soul is potentially divine. The goal is to manifest this divinity by controlling nature, external and internal. Do this either by work, or worship, or psychic control, or philosophy – by one, or more, or all of these – and be free.” Swami Vivekananda

meditation… Being aware

“Meditation”, to be Aware; Sounds familiar, Peruse along the article to find an easy technique of Meditating on the ‘SELF’ and being happy, bliss-full and content.Everyone Prays… Simply Put,”To be free from thoughts is itself meditation.”

…..Meditating; Dhyanam


…. I don’t meditate, being mindless
 Why? “I don’t like, feel it wasting time by just sitting around doing nothing”…
Did YOU Know? Regular meditation creates space in the mind, heightens concentration levels, and helps coping with stress. Be it 10 minutes, five minutes, or even 60 seconds – Body and mind has rejuvenated .

Mmmm… “I don’t know how”
Just sit/lie down, close the eyes,breathe in/out, meditate! That is basically all it is. .

But…. “I can’t sit still”
Meditation is all about silencing the ego (internal chatter).

See… “I can’t switch my mind off”
And this is exactly why one should meditate. It doesn’t matter if all thoughts don’t clear, doesn’t even matter if the mind continues to race. * Just keep at it. Whenever the mind is getting carried away with thoughts/stories, keep bringing the attention back to the breath, to the sounds you hear around , and to the sensations within the body.

ok… “I find it boring”
Of course it would be so, until one surrenders to the activity. Realize that there is so much beauty in silence and stillness, and allow the subtle power to claim from within.


Oh! ? “It scares me”
This fear is often felt because of not being used to sitting with the feelings/emotions without external forces (food, TV.. .) to numb them. The feeling is incredible, overwhelming at first, so uneasy, but just stick with it. Try not to control anything. Feel the fear within , breathe into it and allow it to pass.
Observe, the warmth that will follow.
..A deep state of meditation is a kind of deep, concentrated thinking in which a person seriously reflects on past experiences, ponders and muses over current matters, comes to the point where self-talk ceases, the mind is blank.
….…Instead it’s full…. ‘full of an awareness’. By Paying attention to the breath, thinking naturally starts to quiet down.
….Mindfulness can be seen as the practice of “being in the moment”!

Does it mean, being mindful is never think about the past/future, not to plan or reflect on past experiences?
….Actually, being in the moment means being mindfully aware of what is going on right here and now, including any thinking of the past, future….Being aware of what is going during the experience(not just being angry but aware of that anger, that a choice can be made to be otherwise).
Reflecting with mindfulness…..mindfully thinking is done about the past or future.
I ‘Being in the moment’ does not mean getting stuck in the moment. It is to Mindfully and creatively calling to mind past events, or imagining what might happen in the future. Calling, thinking about the past…Thinking about how differently action could have been, or wonder why something happened the way it did. So also, thinking about the possible futures, and of how the actions committed now will make those futures more or less likely. ….so on…
– When thinking about the past or future, while being in the moment, there is consciousness, reflection and Not being lost in thoughts. There is no confusion or fantasy with reality.,
– Sometimes daydreaming can be creative…wonderful to relax the reins of consciousness and allow creative unconscious mind the opportunity to express itself.
Then, Why don’t meditators reach the “thought-free” state easily?…”To be free from thoughts is itself meditation.”

meditation by sea

“To remain without thought in the waking state is the greatest worship.”(Nisargadatta)

…”In samadhi, there is only the feeling ‘I am’ and no thoughts.
“See to whom the trouble is. It is to the ‘I-thought’. Hold it. Then the other thoughts vanish.”
“When these thoughts are dispelled, you remain in the state of meditation, free from thoughts.”
“The limited, multifarious thoughts having disappeared, there shines in the Heart a kind of wordless illumination of ‘ I ‘, which is pure consciousness.”(Ramana Maharshi)

Ramana Maharishi

ramana smpl

* Self Enquiry, the best form of meditation. Practice…
How to Practice Self-Enquiry

fault is of the sufferer

 Pay attention to the inner feeling of ‘I’ and hold on to it as long as possible.
 Whenever other thoughts distract one, pull one’s attention back to the ‘I’-thought again.
 question oneself: ‘Who am I?’ or ‘Where does this ‘I’ come from?’
 When subjective feeling does not connect with thoughts and objects the ‘I’ feeling vanishes.
 What remains is the sense of Being, in which the individual has temporarily ceased to exist.
 When self-enquiry reaches this level there is an effortless awareness of being in which individual effort is no longer possible since the ‘I’ has temporarily ceased to exist. This is not Self-realization.
 Continuous practice and experience of this state of being will destroy the mental tendencies (vasanas). This weakening of the vasanas will eventually be completely destroyed by the power of the Self that the ‘I’-thought will never rise again. This is the final state of Self-realization.
 This self-attention to the ‘I’-thought is that it merely gently invokes the awareness .
 Once awareness of the ‘I’-feeling has been established, no more effort is required. From now onwards, it is a matter of Being rather than doing.

…”Be without thoughts, this is the secret of meditation.”.. Dogen Zenji, Japanese Zen Buddhist.

…”Yoga happens when there is stilling of the movement of thought” (Patanjali).

…”With the intellect steadfast and the mind sunk in the Self, allow no thought to arise.” Gita

* So attaining a “thought-free” state is the goal in many spiritual practices….

* Folk not being really engaged with awakening. What of them? Ramana Maharshi described it as having the urgency of someone whose head is held underwater. Others describe it as like having one’s hair on fire.

Samadhi-state of consciousness is the life…goal of our spiritual journey on earth.
* What for?

Bliss/Truth, Individuality, duality vanishes….

* How?

Patanjali describes 3 techniques, the practice and mastery of which leads to the Supreme state.
DHĀRANĀ- concentration. consciousness directed towards a single object ( Bīja Mantra).
DHYĀNA- meditation. when the “I” begins to dissolve in the object. This is the preliminary stage to Samādhi.When body and mind are correctly attuned and have become quiet and pure the meditative state occurs by itself.
SAMĀDHI is the Supreme Consciousness in which knower, knowledge and object of knowledge merges.
* “SO HAM” occurs; we are that which we are seeking! Realisation of the truth – Self-Realisation/ God-Realisation.

Adi Shankaracharya…


…Bhajan by Shankara (praising the God-realised liberated consciousness)
(I am not this mind, nor intellect, ego or consciousness,
Nor the Gyāna Indriyas or the Tattvas.
My form is pure consiousness and absolute bliss
I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.
I am neither the five Prānas nor the seven Dhātus,
Nor the five Koshas, nor this bundle of Karmas
I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.
In me exists neither attachment nor duality,
Neither greed nor jealousy, neither hate nor anger.
I have nothing to do with the illusion of the ego,
And also I am not bound by the four laws of the Purushārtha
I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.
I have neither sin nor virtue, nothing to do with either happiness or sorrow,
Or with Mantras, pilgrimages, the Vedas or ceremonies
I am neither the food, nor the one nourished, nor the enjoyer
I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.
I am the Ātmā, immortal and unborn
Time, space and death have no power over me
I have neither father nor mother, neither relatives nor friends
No Guru and no student
I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.
I am desireless and formless.
I exist in all living beings
I am not bound, nor require liberation
My form is truth, consciousness and bliss
I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.)


Contemplate on these simple truths…
* It is difficult to determine what came first – the seed or the tree, the fruits or the Karma. For eternity, the seed has grown from the plant, and the plant from the seed…….?!?


…. an action produces a karmic reaction, and this reaction again causes an action. Karmas and Samskāras (Karmic traces) have, from the beginning, been inextricably linked to one another.Yoga can free one from this cycle, as it burns up karmas
– Only when all the “seeds” of the Karmas and Vāsanās (desires, wishes) have been burnt, can they no longer sprout.. one’s actions produce no new Samskāras in the consciousness, therefore no more effects for subsequent lives.
…. Moksha is in no way a “final state.” It is a new beginning. Whoever has acquired, applies this for the benefit of others….
IWhat is the difference between awakening and liberation?
…..Awakening is the realization that ‘we are not the body-mind complex or the ego’ but the ‘witnessing consciousness’ behind them. When awakening happens there is a spontaneous dis – identification from the mind and body and the realization that we are the space-consciousness in which the body and mind appear.
….However, awakening is not necessarily accompanied by the total destruction of the egoic mind. Awakening destroys all the egoic mind structures. Awakening, sometimes foresees a great amount of latent impressions (samskaras and vasanas) that continue to exist in the subconscious mind, interrupting the experience of the Self.
…Continued ‘Sadhana’/ meditation leads to effortless and permanent abidance in the Self…vasanas, totally fried.

Watch and behold…Meditation is all about Being Mindless,Thoughtless…

………….Are YOU in for MEDITATION!


….Beautiful goddess…Sri Tripura Sundari.

dasha mahavidya

“Tara Devi is the blue form, Bagala is the tortoise incarnation, Dhumavati is the boar, Chinnamasta is Nrisimha, Bhuvaneshvari is Vamana, Matangi is the Rama form, Tripura is Jamadagni, Bhairavi is Balabhadra, Mahalakshmi is Buddha, and Durga is the Kalki form. BhagavatÌ Kali is the Krishna murti.” (Todalatantra, chapter 10)

Dasha Maha Vidya….

Mahavidyas(goddesses) representing the cycle (life)

…. Mother’s 10 divine incarnations. 

The epitome of entire creation.

*Kali Power of Time and The Night of Eternity
*Tara Power of Void and The Night of Anger
*Tripura Sundari Power of Absolute Splendor
*Bhuvaneshwari Power of Space/Perfect Realization
*Tripura Bhairavi Power of Death, Night of Destiny
*Chinnamasta Power of Sacrifice, Night of Courage
*Dhumavati Power of Deprivation, Night of Frustration
*Bagalamukhi Power of Instantaneous Stopping
*Matangi Power of Domination and
* Kamalatmika The Night of Illusion

Kali – The Power of Time
Kali is Power of Action (Kriya Shakti). Kali is the electromagnetic energy, which extends over all space. Kali is related to shame; She is shown in pictures as a naked woman, a shameless creature. The idea of the symbol is that She eliminates interactions, which create duality (subject-object relationship is duality). Lack of interactions is death. Nakedness has this meaning that space is the clothing. Yes, space is the clothing in which energy is concealed. Kali is manifest as the power of the Kundalini Shakti in the body. Kali represents power over time, conquering time. Kali is supposed to be dark in color, the color of sky, blue unmanifest; future contained hope, cure for miseries.
Blue is considered the color that heals.

Tara – The Star, The Power of Sound
the unmanifest sound of Omkârâ bursts forth into the manifest world. Omkârâ symbolizes manifestation… “She is Târîni, crossing US (jeevas) to the beyond, She is the bridge to walk to immortality. She is high pitched sound, reflecting the Omkârâ heard in the heart centre, transforms itself, first into super sonic sound, and then into light and then into darkness again as the frequency increases”
Târâ is worshipped with an aim to experience the undifferentiated state. She is worshipped focussing awareness at the navel centre. “Tara” means the one who crosses and helps others to cross the river, helps to overcome difficult situations and transcend. Tara is the feminine form of ‘Aum’. She also relates to the power of perception and knowledge. Her location in the human body is the Manipura chakra or navel centre. As ‘Aum’ She is also in the Third Eye or Ajna chakra.
Meditation: focusing on the ‘Aum’, one should feel its energy enter within.

Sodasi – The Power of Perfection, Radiant Beauty.
Lalita Tripura Sundari as the Ichcha Sakti,I.e. both the WILL Force of the Supreme Brahman and First Desire (Love/Ananda) that gave rise to Space (Wisdom/ Cit) and Time that caused ALL to come into Being (Sat). This makes Her the Mother who gave birth to Time and Space of course everything else. The Goddess Sundari, or the Goddess Shri Tripura Sundari is the flower of consciousness – graceful, harmonizing, joyous, peaceful, bountiful, protective, knowing and powerful – symbolized by Lotus of Lotuses. She is The Most Beautiful who manifests Divine Knowledge and Love; She knows best how to lift a person from the Illusion of Bondage to Eternal Cosmic Love and Power of the All Pervasive. She is the Adishakti, the Mother of Mothers – Lakshmi, Saraswati and Gowri. They are three emanations from the Adishakti. Sundari is the primal power of The Supreme Brahman Himself in various forms. The First Desire of the Supreme to manifest caused a division in the Being. Sundari is this First Desire (Kamakala or Ichcha Shakti). Desire is the secret of creation; it is the root of manifestation; it is the mainstay of Existence. The Desire first takes the form of fragmentation and then a seeking to unite all the fragmented parts in the whole. The Divine desires to sacrifice Himself in creation and then desires to receive back the creation into Himself. This two-fold desire is the basis of Love, the vivifying bond that ties the creator and the created. Love exists by itself, independent of the objects through which it manifests. Love has no clinging, no desire, no hunger for possession, no attachment.Simply put,the craving for union of the self with the Divine.
Sundari is Hrim, the combination of Hari, Hara, and Virinchi; She is called Vishnu Maya, the great illusion; She is the greatest seductress there is, continuously assuming new forms, and highly procreative and blissful like a sixteen year old girl. Tripura Sundari is an ocean of knowledge. Sundari, or Tripurasundari is the flower of consciousness – graceful, harmonizing, joyous, peaceful, bountiful, protective, knowing and powerful – symbolized by lotus of lotuses. She is The Most Beautiful who manifests divine knowledge and love; She knows best how to lift a man from the illusion of bondage to eternal cosmic love and power of the all pervasive.

Bhuvanesvari – Conscious Space, Power of knowledge.
Integrating and unifying knowledge begins with Shri Bhuvaneshwari. The act of seeing is Shri Bhuvaneshwari. Shri Bhuvaneshwari is also known as Maha Mâyâ (Maya can not be said to either exist or not exist because it is an intermediate state of the realization process) or the Shuddha Vidya (Vidya = science or knowledge). What comes from knowledge? Sometimes it is the act of seeing¹(that involves the sensation of sight plus memory yielding perception. The complete action involves the seeing, the seer and the seen to produce knowledge). Sometimes it is one’s Desire (Will) which makes the act of seeing to happen. The basic idea here is that the restriction of an individual consciousness is an artificially imposed one, and it is possible to transcend this by sâdhana (practice). Bhuvaneshwari is perceptive power leading to knowledge. Therefore She is Jnâna Shakti (Gnosis Shakti). She is the Space concept in manifestation, the ether medium through which light moves and extends. Bhuvaneshwari is Maha Mâyâ. Mâ is to measure. Shri Bhuvaneshwari the Universal Queen of Space measures out the immeasurable.
Meditation: Inhale deeply as you focus on the seed mantra ‘hrim’

Tripura Bhairavi ; Goddess Durga form of Tripura Bhairavi..
The combination of saguna and nirguna indeed leads one to liberation. Bhairavi sees every man as Her lover. She consumes all the sins in the fire of Her knowledge of non-duality; she becomes Svaha in the fire.
To the Great Goddess of Love, one offers these acts as worship, and attains Siddhi (Spiritual Power). One who understands the essential oneness of all things breaks loose the mental bonds, gets liberated, and even while enjoying in full the life, attains Jeevan Mukti (Liberation or Enlightenment). For Her fearless worshippers She cuts the bonds and Liberates them truly in spirit.
She is also Bhairavi, Ananda Bhairavi, or Tripura Bhairavi (Sparsha Devata).
When H(Shiva), S(Shakti), R(fire of the desire of the union between Shiva and Shakti) are added to Aim, Klim and Souh, the mantra of Tripura Bhairavi is formed. Tripura Bhairavi represents pure kama (desire), that is not necessarily constrained by the niceties and control of Sringara characteristic of Lalita Tripura Sundari. Tripura Bhairavi represents the surging, raging, and hissing power of the Kundalini Shakti. She is the Hidden Divinity, the Veiled Goddess, and the Dormant Power that is picturesquely described as a coiled serpent in deep sleep. It is the passive Power of Tapas (Heat), the immobility caused by deep concentration or Samadhi. She is like a caged lion, Bhairavi, a source of unremitting Bliss (Ananda). The sleeping serpent Kundalini, wakes up, rises its hood, shoots forth, licks up the nectar in the Head-lotus, glides back into the abyss of the Muladhara and agains shoots forth with renewed energy. Sundari pours down soma (nectar); Bhairavi burns (Ardram jvalantîm).

Chinnamasta – The beheaded Goddess. The one who sacrifices.
Her left foot forward in battle, She holds Her severed head and a knife. Naked, She drinks voluptuously the stream of the blood nectar flowing from Her beheaded body. The jewel on her forehead is tied with a serpent (symbolic that the Kundalini Shakti has risen to the Center between the Eyebrows or Anja Chakra). She has Three Eyes. She holds in her hand, is drinking the middle stream of blood spurting from Her neck (symbolic of the Life Force coming from the Central Channel), while at Her left and right sides are two naked Shaktis, each of whom drinks a separate stream of blood from the neck of the Great Central Shakti (symbolic of either the downward or upward flow of the Life Force or Prana). She is an invitation for lightning, thunderbolt to strike the body from head to foot. She gives kapâla moksha, yet She is living after death. Chinnamasta is the thunder destroying all the anti-divine forces. She is the hidden radiance in the heart of the cloud. Ruling over the cosmic mind, She acts through the human mind as the sense behind the senses. The most powerful activity of the senses is sex.
Chinnamasta remains in concentrated form at the ajna chakra, her activity is in the Sushumna where She traverses up/down;the sustaining current of electric energy and power.

Dhumavati – The Smokey One – the Power of Poverty.
is depicted as an ugly old woman. She is reflected in all of the aspects of life which we shun, i.e. the diseased, the destitute, the forlorn and those that are outcast. It deepens one’s conviction that all objects in this universe are indeed in a state of decay and that one’s true self is truly not an object of knowledge. She contains within herself all potentials and shows the latent energies that dwell within us. ‘Dhuma’ means ‘smoke’, so Dhumavati means one who is composed of smoke. She obscures what is evident and known to reveal the hidden and the profound. She reveals all that is imperfect, the disappointments, sorrows, humiliation, defeat, loss and loneliness, and all the negative states in our ordinary existence in order that we may transcend it. Learning from our negative experiences and treating them as lessons in wisdom.
Meditation: Contemplate on your negative experiences in a detached manner, and let the golden message come through with the Grace of Dhumavati. She is the only Widow Goddess. She is the Goddess of Inconscience…Power of Perversion and the force of distortion.
She is depicted as utterly ugly and abominable. Pale in face, long in limbs, sparse in teeth, breasts sagging, decrepit, uncouth, fickle, with dirty clothes, and disheveled hair, She bestrides on a cart with a raven.

Bagalamukhi – The Power of Cruelty.
Meditation on this mystic design is said to endow the meditator with the Power to control your enemies and those who seek to harm you. In all contests, and all legal battles, Her Power is notorious. This reflects the cosmic cycle of survival of the fittest. Through the meditation on this yantra, your success in competition is secured. Bagalamukhi The eighth Maha Vidya, Bagalamukhi represents hypnotic power, the power to ‘stun’. She is the Goddess who stupefies the opponent and paralyses his speech. She is the paralysing power, the striking force. She induces sudden immobility or restraint. She also represents speech used as a weapon to destroy negativity.. Wearing glittering gold earrings, merged in bliss, with a beautiful face and lovely breasts; radiant as bright gold, her face effulgent as the full moon. By praying to MAA BAGALAMUKHI, we ask her to control our tongue and mind

Matangi (Saraswati / Ucchista Chandali / Chandala Kanya) –
Matangi is the ninth among the Dasa Maha Vidyas. She is the Word as embodiment of thought. She is the Goddess of the spoken word as well as outward articulation of inner knowledge, including all forms of art, music and dance. Matangi relates to Saraswati, the Goddess of wisdom and knowledge. She is the form of Saraswati directed towards inner knowledge. She represents the teachings of the guru, and the continuity of spiritual instruction in the world. Matangi is the intelligible manifest Creative Word (Sound) of the Supreme Brahman. A primordial throb (Adya spanda) which originates by the self-volition (Desire or Will) of the Supreme, starts a series of vibrations that take the form of (nada). This is the Eternal Word (Logos), the Creatrix of Manifestation. The manifestation takes place in four steps: sthula (gross, matter principle), sukshma (subtle, life principle), Karana (causal, mind principle), and Maha Karana (great causal, original rhythm). These steps correspond to the four steps of jagrat (waking state), swapna (dream state),

Kamalatmika (Sowbhagya Lakshmi / Kamala) – Power of Wealth and Prosperity
THE YOUNGEST The last of the Dasa Maha Vidyas, Kamalatmika is Beauty revealed in all its glory. While Dhumâvati is the oldest, Kamalâ is the youngest. She is consciousnes in manifestation, the beauty and bliss in creation. She removes poverty, physical and spiritual. She is fleeting in nature and exacting in Her sâdhanâ. Nevertheless, of all the Divine powers, She is the most alluring to man.
‘Kamala’ means ‘lotus’, and Kamalatmika represents the unfoldment of Divine Nature and its manifestation in the physical world. Just as the lotus has its roots in mud and yet produces a beautiful flower, the beautiful soul emerges from the gross physical body. Kamala nourishes and supports us in the elevation of our soul through our spiritual as well as worldly goals. She brings to the devotee abundance of worldly wealth as well as love and bliss. She is also the force who helps us to see the beauty and Divine quality in every thing. Her affection knows no bounds. She sustains the world with the milk of life from Her very breasts. She is born out of ocean of milk, as Sudha (Vishnumâya). She is the Divyaguru, the inspiration of these notes. She is the hlâdini shakti (the power of enjoyment), the bhoga of Vishnu. She is the tenth of the great vidyas; in this, she symbolises both the saguna and nirguna paramatman .
Kamalâ means one who wears the waters for robes. She is clothed in waters of creative consciousness, the soul-force immanent in all creative activity. She is described as the Lady of the Lotus. She walks on lotuses giving them beauty. She has two of Her hands holding lotus flowers and the other two are engaged in the act of warding of fear and granting boons. Draped in white silk, Her luminous complexion is golden. She is constantly bathed by four huge elephants, white as the snowy mountain, with pots full of water of luminous immortality. Elephants signify sagacity, wisdom, mental movement and activity, the creative principle as manifested in the creative world.
….More to say, all these Devis are the manifest forms of Sri Lalitha. And these ten aspects of sakthi are the epitome of the entire creation. And the knowledge of these ten Devis are indicated as DasaMahaVidyas. And they start from Kali to Kamala. Each of them have a specific sadhana, upasana, mantra, yantra & upachara. Sri Devi is adored in many temples & sacred places. There are same fifty one important Sakthi Peethas all over India. For eg : Kanchi – Kamakshi, Kasi – Visalakshi, Madurai – Meenakshi, Mysore – Chamunda, Maharastra – Amba, Kolkatta – Kali, Kollapur – Mahalakshmi, Samayapuram – Mariamma & so on. And all these Devis(dasha mahavidya’s) in one or other way, come among the Das to shower their blessings upon their true sadakas in which ever form they are worshipped


Tamil Song depicting the Dasha – Mahavidyas

Om Kaalikayai vidmaha, Smasavasinyai deemahi, Tanno ghora praochadhayat
OM Taraayai vidmaha, Ugrataarayai deemahi Tanoo Devi Praochadhayat
Sarvamohiniyai vidmahe, vishwa Jananayai deemahi Thannah Sakthi praochadhayat.
Aim Sukapriyayai, klim Kameswaryai deemahi Thannah Shyama praochadhayat
Kathyayanaya vidmahe, Kanyakumari deemahi Tanoo Drugai Praochadhayat

……Let the Grace of Dasha – Mahavidyas ever flow on to Us…

Aatman Bodah

……Aatman Bodah

220px Dakshinaa murthy

Self (Atma) Bodha(Knowledge/deep-thinking)
Atma Bodha (Knowledge of Self) is one of the works of Adi Sankaracharya. In this work he expounds clearly with the help of homely analogies the nature of the consciousness (Self) and the means of self realisation.
Each Shloka has one direct meaning of the concept and is more thoughtful and enlightens the reader.

Why we are born and living, influencing/influenced, developing relations ( physically/ mentally), worrying of either losing/ leaving temporarily/ permanently(death)?

Gita : It is due to Birth – Death Cycle, a continuing process:

How long should we dwell in these cycles? Is there an end.
Birth is the result of formation of organs of the Body and Mind, followed by the ”I” feeling (I am doing, I am successfull, I am suffering etc). ”I” feeling results in ego leading to “Karma” which results in competition leading to worry. The worry results in disease. Disease results in Death which is followed by another birth. So the cycle continues…. thus.

ATMAN BODHA (Treatise of the knowledge of Atma)

1. Tapobhih Ksheenapaapaanaam
Santanaam Veetaraginaam
Mumukshoonaam Apekshyoyam
Atmabodho Vidheeyate
This Atma Bodha is designed for the benefit of those who got rid of sins by doing penance, those who have a peaceful mind, those who could overcome their cravings, and those who are desirous of moksha or liberation.

2. Bodho anya-Sadhanebhyo Hi
Sakshan-Moksha Eka Sadhanam
Pakasya Vahnivat Jnanam
Vina Moksho Na Sidhyati
Though other articles such as rice, vegetables, water and pots are necessary, to cook a meal at is fire that actually cooks the meal. As fire is thus the direct cause of cooking, Knowledge of the Atma and not any other form of discipline i.e., practice of austerities and rituals, is the sole direct means to attain moksha or liberation. The purpose of austerities is purification of heart and creation of a mental condition to aid one’s spiritual growth and render it fit for pursuing the path of knowledge (jnana marga)

3. Avirodhitayaa Karma
Navidyaam Vinivartayet
Vidya-Avidyaam Nihantyeva
Karma or Action cannot destroy ignorance as it is not opposed to it. Knowledge or Jnana alone destroys ignorance as dense darkness is destroyed by light. By means of action one fulfill his desires. Therefore action is in harmony with ignorance and cannot therefore directly destroy it.
Here ignorance does not mean illiteracy or absence of book knowledge. According to Vedanta the knowledge of the nonduality of Brahma and Atma is the only true knowledge; all else is ignorance (Ajnana or Avidya). Such jnana alone removes the ignorance as dense darkness is destroyed by light.

4. Paricchinna iva ajnanat
Tannase Sati Kevalah
Swayam Prakasate hi Aatma
Meghapaaye Amsumaaniva
Due to Ajnana or ignorance, one imposes limits to Atma. When this Ajnana is destroyed, Atma can be visualised just as sun appears emerging when dark clouds are dispersed.
As the true nature of sun is hidden by a cloud, so the true nature of the eternal and self-luminous Atma is hidden by ignorance. On account of this ignorance the all pervading Atma seems to be a physical a finite being. Such ignorance is destroyed by means of contemplation and realisation of the truth contained in the vedic mahavakyas like Aham Brahmasmi ( I am Brahma) and Prajnanam Brahma (Brahma is pure consciousness).

5. Ajnana Kalusham Jeevam
Jnanaabhyasat Vinirmalam
Krutwa Jnanam Swayam Nasyet
Jalam Katakarenuvat.
The embodied soul. Jivatma, rendered dirty by ignorance is purified by knowledge through long and uninterrupted meditation on Brahma, and then itself disappears as the powder of Kataka nut (cleaning nut) precipitates itself after precipitating impurities suspended in muddy water. The jivatma is rendered dirty by illusory ideas of birth and death, happiness and unhappiness which are superimposed upon the self due to ignorance. Long and uninterrupted meditation on Brahma firmly stamps a man’s consciousness with the knowledge of his true divine nature and such self knowledge makes a man realise that he is not the doer or an experiencer but the all

pervading Brahma, Existance, Knowledge and Bliss Absolute (Satchit Anand). After having thus sublimated the mind, knowledge itself disappears like the powder of kataka nut which disappears after cleansing muddy water.
6. Samsarah Swapnatulyo hi
Ragadweshadi Samkulah
Swakaale Satyavatbhati
Prabodhe sati Asadbhavet.
The world, which is filled with attachments, or aversions, love or hate pain or pleasure and other dual experiences, is like a dream. It appears to be really happening as long as the dream continues, but appears unreal, when one is awake. Similarly one’s dual experiments in this world appear illusory when one attains self-knowledge through contemplation of such vedic statements as Tatwamasi (Thou art that) and Aham Brahmasmi (I am Brahma)

7. Taavat satyam Jagadbhati
Suktikaa Rajatam Yatha
Yavanna Jnayate Brahma
When we look into an oyster shell, it appears like silver. But it is only a silvery shining. Similarly till we know the indivisible and Supreme Self which is called Brahma, all this creation appears to be real and permanent.
Actually every thing we see, hear and feel is creation of Brahma. Whereas Brahma is indivisible, unique and permanent, his creation appears to be different beings which is nothing but illusion. Because of the effect of this Maya or ignorance, this world reflects itself as different beings and things. Once we know Brahma the ignorance is dispelled. The world that appeared to be real ceases to delude us.

8 Upadane Akhilaadhare
Jaganti Paramesware
Sarga sthiti Layaanyanti
Budbudaaneeva Vaarini
As bubble are developed in water, the whole world is created, developed and destroyed by the Brahma and exists because of the very Brahma.
The interesting thing is that Brahma is in the form of Pure Satchidananda and is like pure water. The bubble is this world which appears to have emanated from Brahma. But it has limited time of existence. As water bubble blows off to become absorbed in water, this world which is very very temporary remains for some time and is destroyed and absorbed in Brahma only.

9 Satchidaatmani Anusyoote
Nitye-Vishnow Prakalpitaah
Vyaktayo Vividhassarvaa
Haatake Katakaadivat.
All gold ornaments have different names but are basically of gold only. Similarly all the manifested world of things with different names are basically forms of the all pervading Vishnu, whose nature is Existence Intelligence (Satchit Atma).
When we take any gold ornament to a jeweller, he fixes its rate or value as gold only but not as that particular ornament. Similarly the man with Adhyatma outlook sees everything in this creation as Brahma but not as beings with dissimilar names.

10 Yathakaso Hrushikeso
Nanopadhi gatho Vibhuh
Tadbhedat Bhinnavat Bhati
Tannase Kevalo Bhavet. Just as the all pervading Akasa appears to be diverse an account of its association with various conditionings (upadhis) which are different from each other, the omnipresent truth appears to be diverse on account of its association with the various “Upadhis”. The omnipresent truth becomes one after the various upadhis are destroyed.
Whatever is above earth is sky. Then what is in a house is also sky though we are distinguishing the house as drawing room, bed room, kitchen and bath room, or by constructing walls. The walls are man made and due to worldly reasoning keeping us in a belief that they are all different rooms though they are actually sky. Once the walls are removed, there is no room and no house. What is left there is sky. Similarly if man-made reasoning can be ignored, then we can see Parmatma in every being. Here just thinking is not enough but one must be able to feel and believe this concept whole heartedly.

11 Naanopaadhi Vasaadeva
Jaati Varnaasra maadayah
Atmanya aropitah thoye
Rasa Varnadi Bhedavat
Ideas such as caste, colour and position are imposed upon the Atman on account of its association with different upadhis, just as flavour, colour etc., are imposed upon water.
Pure water is same every where and has no colour, taste and smell. Only when subjected to human reasoning, we feel colour or taste or smell. Similarly because of faulty reasoning we feel Pure Atma as different body beings, different races and of different origins. Even great scholars are influenced by the Maya of Paramatma so much that Atma is over shadowed by Anatma and we distinguish human being as man or woman of a particular race and particular religion.
If one can look beyond this faulty reasoning, the Pure Atma in every being can be visualised.

12 Pancheekruta Mahaabhoota
Sambhavam Karma Sanchitam
Sareeram Sukha-Dukhanaam
Bhogaayatanam Uchyate.
Due to a particular formulation of five elements of Nature (Pancha Bhootas) which are Earth, Fire, Sky, Water and Air, the human body is made. This is called Sthoola Sareera (gross body) the medium through which the Atma experiences and pleasure and pain. This is given by Paramatma on the basis of Karma done by it in its previous births.
The process of such formulation of the five elements is called Panchikarana where one half of each of the five elements mixes with one of the other four.
Modern science concepts are worked in a different way but basically it is the nature’s five elements that make human body. Science says it is made up of cells. A cell is made of organic matter which is called by our ancient Jnanis as earth.
Science agrees that Air and Water are there in the body. The Sky is actually anything empty. There is a lot of empty space in our body which is Sky. There is fire in in our body though we cannot see it. Modern Science calls it acidic reactions which are vital for digestion.
So the conclusion that human body is made up of just organic matter is only half the story. Jnanis consider that the main part of the formation of the human body has to do with sanchita karma i.e., the vast store of past actions the fruits of which have not been reaped.

13 Panchapraana Mano Buddhi
Dasendriya Samanvitam
Apancheekruta Bhootottham
Sookshmaangam Bhogasaadhanam.
The five Pranas are Prana, Apana, Vyna, Udana and Samana. Ten Organs are : five organs of perception – Eyes, Ears, Tongue, Nose and Skin and five organs of activity – Speech (Mouth), Hands, Legs and organs of excretion)
The Sookshma Sareera, subtle body is a combination of seventeen ingredients, five Pranas, ten Organs, Mind and Intellect, the instruments with which we experience pain pleasure.

The Sthoola Sareera gross body, is the one that gets old, diseased and dies. Sookshma Sareera leaves the gross body at the time of death and gets rebirth. It is not Atma that gets rebirth, according to Adwaita Doctrine. Atma is nothing but a form of Paramatma. It monifests itself in Sookshma Sareera and gets involved in the ties of human relations and gets elations and sorrows. It also does various Karmas both good and bad. Naturally the results follow and the Sookshma Sareera gets the rewards called good births and punishments called mean births. This process of rebirths stops only if in any birth this Sookshma Sareera gets out of Maya and understands the Atma in its body and gives up all worldly attachments and starts leading a life that befits Paramatma. Then it will join Paramatma which is called Moksha. Till it is attained this worldly pleasures and sorrows will be hunting it in every birth.

14 Anaadyavidya Anirvaachyaa Kaaranopaadhi ruchyate
Upaadhi Tritayaadanyam
Atmaanam Avadhaarayet.
Avidya, ignorance, has no beginning and also quite difficult to difine. This is also called Karana Sareera (Causal Body). So every living body has three farms of sareera viz., Sthoola (gross body), Sookshma (subtle body) and Karana (causal body). The gross body and subtle body are products of Avidya and therefore Avidya is called the causal body. Known for certain that Atma is none of these. It is the witness to their three bodies and never to be identified with them. Atma or self luminous consciousness, illumines the acitivites of the gross and subtle bodies. It is itself detached from all the bodies. Because of ignorance we think and attribute all the qualities of the three Sareeras to Atma.

15 Panchakosaadi Yogena Tat Tanmaya Iva Sthitah
Suddhaatma Neelavastraadi
Yogena Sphatiko Yathaa.
When covered by a blue cloth, a pure colourless crystal looks like a blue crystal. Similarly because of the union with the Five Kosas, the pure Atma appears to have borrowwed their qualities upon itself.
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The Five Kosas (sheaths) are : Annamaya, Pranamaya, Manomaya, Vijnana Maya and Ananda Maya.
The details of all these Kosas are well discribed in the second chapter of Taittiriya Upanishad.
Annamaya Kosa is the physical body. Pranamaya Kosa is the one that has Five Pranas that breathes life into this physical body. Manomaya Kosa is responsible for our twin feelings like happiness and sorrow. It controls our mind Vijnanamaya Kosa controls our intellect. These three constitute the Sookshma Sareera.
The Anandamaya Kosa which belongs to our Karana Sareera and controls our emotions is not real Ananda. Real and Saswata Ananda belongs to Atma. It is therefore established that none of the three sareeras is Atma.

16 Vapus Tushadibhih Kosaih Yuktam Yuktya Avaghaatatah
Atmanam Antaram Suddham
Vivichyaat Tandulam Yatha.
Just as rice is obtained by pounding paddy and separating the husk, bran etc., we can separate Pure Atma within from the encircling of Five Kosas through careful discrimination. When one clearly realises the soul to be distinct from the Kosas, he becomes detached from them. This detachment is followed by knowledge of the self.

17 Sada Sarvagato Apyatmaa Na Sarvatra Avabhaasate
Buddhaaveva Avabhaaseta
Swaccheshu Pratibimbavat
Atma pervades every where. But it will not shine in every thing. It will manifest only in the purest form of Buddhi. As a perfect image is reflected in a perfect mirror, Atma can shine only in the purest form of Buddhi or intellect which is an integral part of Sookshma Sareera.

18 Dehendriya Mano Buddhi Prakrutibhyo Vilakshanam
Tadvrutti Sakshinam Vidya
Atmaanam Raajavat Sada
As a king observes the entertainment in his court hall without being a participant, Atma is distinct from the body, senses, mind and intellect and is the witness of their functions.

19 Vyapruteshu Indriyeshu Atmaa Vyaapaareeva Avivekinaam
Drusyate Abhreshu Dhavatsu
Dhavanniva Yathaa Sasee.
An ignorant person thinks that the moon is moving whereas it is the clouds that are really moving. Similarly to the non- discriminating people, the Atma appears to be active when it is observed through the functions of the sense – organs.

20 Atma Chaitanyam aasritya Dehendriya Manodhiyah
Swakriyardheshu Vartante
Suryaalokam Yatha Janaah.
As men do their own work in the light of sun, the body, organs, Manas and Buddhi do their own work in Atma Chaitanya or consciousness. When the sun shines we do so many acts both good and bad in sunlight though the sun is in no way responsible other than giving light. Similarly for the actions of body organs, Manas or Buddhi, Atma is not to be held responsible.

21 Dehendriya Gunaan Karmaani Amale Satchidatmani
Adhyasyanti avivekena
Gagane Neelataadivat.
As one believes the sky is blue, all the deeds and characteristics of body and organs are attributed to blemishless Atma due to lack of power of discrimination.
Pure Atma is blemishless and it has both Sat and Chit. It has no birth, age, death, achievements or failures. It is not therefore possible to characterise it.
Body and organs do both good and bad deeds. Their result will go to Sookshma Sareera but not to Pure Atma. That is why Adisankara argues that Pure Atma is the light within but not Jeevatma which is forced to take births till it attains purity and becomes Pure Atma or Brahma. The deeds done by body and organs are like illusions as far as Pure Atma is concerned. It is like the deeds of a character in a play or drama which do not affect the person donning the role.

22 Ajnaanat maanasopadheh Kartrutwaadeeni cha Atmani
Kalpyante Ambugate Chandre
Chalanadi Yatha Ambhasah.
The reflection of moon in water that is not still gives an impression that the moon is moving because of ignorance. Similarly due to ignorance, the deeds, feelings and responsibilities are attributed to Atma though they belong to Sookshma Sareera.
When we say some person has done a good or bad deed or his thinking is evil or noble or he is enjoying or suffering, every time we mean his body but not his pure Atma.

23 Raageechaa Sukha Duhkhaadi Buddhow Satyaam Pravartate
Sushuptow Naasti Tannaase
Tasmaad Buddhestu Naatmanah.
Attachment, desire, happiness, pain and such other feelings are perceived to exist so long as mind or intellect functions. They are not perceived in deep sleep (sushupti) when the mind ceases to exist. Therefore they belong to the mind alone and not to Atma.

24 Prakaaso Arkasya Toyasya Saityam Agneryathoshnataa
Swabhaavah Satchidananda
Nitya Nirmalata Atmanah.

Brightness is sun’s nature, coolness is water’s nature, heat fire’s nature. Similarly the nature of Atma is Sath (Absolute Existence), Chith (Absolute Knowledge) Ananda (Absolute Bliss), Permanence and Purity.

25 Atmanah Satchidamsascha Buddheh vruttiriti Dwayam
Samyojya cha Avivekena
Jaanaameeti Pravartate.
Due to the indiscriminate blending of (1) the existence knowledge aspect of Atma and (2) the thought wave of the Budhi or Intellect, there arises the notion of ‘I know’.
Atma’s nature is Sath and Chith which is absolute without Time and Space. The mind’s behaviour is always limited to Time and Space.
When we get Atma Jnana there is only Jnana but no learner and nothing to learn. Pure Atma does not have any of the weaknesses of Manas. That is why it is does not think ”I know”. It is the mind’s weakness like Ego that causes ignorance and makes one think ”I know”.

26 Atmano Vikriyaa naasti Buddherbodhohna Jaatwiti
Jeevah Sarvam Alam Jnatwa
Jnataa Drusteti Muhyati.
Atma never does anything. It is eternal. It is knowledge itself and is not affected by the mental thoughts and physical actions. Buddhi or Intellect has no capacity to experience “I know”. But the individuality (Jeeva) in us in its ignorance of its true nature falsely identifies itself with the Body – Mind and Intellect and thinks out of delusion that himself is the see and the knower.

27 Rajju Sarpavad Aatmaanam Jeevam Jnatvaa Bhayam Vaheth
Naaham Jeevah Paraatmeti
Jnateschet Nirbhayo Bhaveth.
Just as one regards a mere rope as a snake and is overcome by fear because of illusion and fears to touch it, the Jiva due to thinking that he is a human being but not Paramatma itself is overcome by fear. But when he learns with definite Jnana that he is Brahma himself he will be above all such reactions and never fears of anything.

28 Atma Avabhasayatyeko Buddhyadeen Indriyaanyapi
Deepo Ghataadi vat Swaatmaa
Jadai Stair Na Avabhasyate.
Just as a lamp illumines a pot or a jar, the Atma illumines the mind and the sense organs also. These material objects like pot cannot illumine themselves because they are inert and have no chaitanya. The Atma in us is the one illuminating factor, the Pure consciousness, which alone illumines the mind (Buddhi) and sense organs.

29 Swabodhe Naanya Bodhecchaa Bodha Rupataya Atmanah
Na Deepasya Anya Deepecchaa
Yadhaa Swatma Prakaasane.
Atma which is knowledge itself does not require other knowledge to know it, just as a lighted lamp does not need another lamp to illumine its light.
Atma as explained earlier is itself the illuminating one. What else can illuminate it? The only requirement is removal of ignorance. Then automatically the illumination of Atma comes out.

30 Nishidhya Nikhilopaadheen Neti Neteeti Vakyatah
Vidyadaikyam Mahaavaakyaih
Jeevatma Paramaatmanoh.
The oneness of the individual soul (Jeevatma) and the Supreme Soul (Paramatma) as indicated by the Vedic aphorisms (Mahavakyas) has to be realised by a process of negation of the conditionings (upadhis) through the help of spiritual statemtns, “It is not this”, “It is not this”. (Neti Neti)
The Vedic apporisms (Maha Vakyas) are : 1) Rigveda : ‘Prajnanam Brahma’ meaning consciousness itself is Brahma. 2) Yajurveda : ”Aham Brahmasmi” meaning I am Brahma. 3) Sama Veda : ”Tathwamasi” meaning ‘That one is you’. 4) Adharwa Veda : ”Ayamatma Brahma” meaning This Atma itself is Brahma.
If one understands the Maha Vakyas in all the vedas he can start realising that Atma is not Manas. Likewise by discriminating and eliminating one by one, we can find out Jivatma is nothing but Paramatma.

31 Aavidyakam Sareeraadi Drusyam Budbudavat Ksharam
Etat Vilakshanam Vidyaat
Aham Brahmeti Niramalam
The forms of all three Sareeras viz’ the gross (sthoola), the subtle (sookshma) and the causal (karana) are time bound like bubbles in water. Atma is none of these and is Pure Brahma itself.
Once any one realises through discrimination that he is nothing but Pure Brahma, he will not identify himself with anyof the Sareeras and is immune to all dualities and feelings.

32 Deha Anyatvat Na me Janma Jara Kaarsya Layaadayah
Sabdaadi Vishayaih Sango
Nireendriya tayaa Na Cha.
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The following meditation (slokas 32 to 36) is suggested in order to strengthen the knowledge of the soul’s oneness with Brahma.
”I am not the body that has time bound existence, birth, old age, weakness and death. I have nothing to do with the sense objects such as sound and taste, for I am without the sense organs.”
We are talking about Pure Atma. For a Brahma Jnani, only Atma is the concern. All the organs and body that constitute the three forms of Sareera are of no relevance to him. He will not get attached to any of them. So for him there are no births, no attachments and no interest in the pleasures and pains caused by sense organs. By getting detachment from them, he is able to get Eternal Bliss. As explained earlier, the process of discrimination is taking place by confirming one by one that ‘I’ is not this and this. First it is confirmed that, ‘I’ is not body or organs.

33 Amanastwaat Na me Dukha Raaga Dwesha Bhayaadayah
Apraano Hi Amanaassubhra
Ityaadi Sruti saasanaat
”I am not Manas and hence I am not having sorrow, attachment, malice and fear”. The commandment of the upanishads is that Atma is without breath and without mind and is pure. The atma does not have any features of the mind (manas).
Manas only experiences happiness and sorrow. When we are indeep sleep, we are not experiencing any of the features of Manas. But Atma exists ever in deep sleep. Hence Atma is not Manas (mind).

34 Nirguno Nishkriyo Nityo Nirvikalpo Niranjanah
Nirvikaaro Niraakaaro
Nitya Muktosmi Nirmalah.
Atma is without attributes and actions. It is eternal, without any desire or thought, without any vasanas, without any change, without form, ever liberated and ever pure.
Here Atma’s nature is described. It is Eternal because it has no limits time and space. It is free from any attachment because it has nothing to do with mind. It has no actions because it has nothing to do with the body or organs.

35 Aham Aakaasavath Sarvam Bahir Antargato Achyutah
Sadaa Sarva Samassuddho
Nissango Nirmalo Achalah
”Like the space (Akasa). I fill all things within and without. I am changeless and the same in all. I am Pure, unattached, stainless and motionless.”

36 Nitya Suddha Vimuktaikam Akhanda Anandam Advayam
Satyam Jnanam Anamtam
Yatparam Brahma Aham eva tat
”I alone an the supreme Brahma which is pure, eternal and free and which is indivisible, non- dual and changeless in all the periods of time. It is knowledge itself and is infinite.”
These slokas 32-36 there is a discussion of Brahma as defined in Uupanishads like Taittiriya. So for a better understanding the reader is advised to go through the Upanishad.

37 Evam Nirantara Abhyastaa Brahmaiva asmeeti Vaasanaa
Harati Avidya Vikshepaan
Rogaaniva rasaayanam.
Thus, the impression (Vasana) created by constant practice of ‘Aham Brahmasmi destroys ignorance and the agitation (vikshepa) caused by Avidya, just as medicine destroys disease.
The practice of Aham Brahmasmi has to be intensified by long reflection to destroy ignorance.
Let us now find out how to do this.

38 Vivikta Desa Aaseeno Viraago Vijitendriyah
Bhaavayet Ekam Aatmaanam
Tam Anantam Ananyadheeh.
One should sit in a solitary place with a mind free from desires and controlling the sense organs, meditate with unswerving attention on the Atma which is infinite and one without a second.

39 Atmanyeva Akhilam Drusyam Pravilaapya Dhiyaa Sudheeh
Bhavayet Ekam Aatmaanam
Nirmala Akaasavat Sadaa.
The wise man should merge this visible world with Atma alone in an intelligent way and constantly think of the Atma as the stainless or pure sky. Here the intellgence needed is the power of discrimination. Merging the visible world with Atma is by visualising the Atma in everything in the world that has Chetana and is seen by the eyes.

40 Roopa Varnaadikam Sarvam Vihaaya Paramaarthavit
Paripoorna Chidananda
Svaroopena Avatishtate.
One who has realised by constant practice of meditation the Supreme Paramatma discards all things with names and forms. He then remains as an embodiment of the infinite consciousness and bliss.
Such an Aatma Jnani will not only experience Chidananda but becomes Ananda personified.

41 Jnaatru Jnaana Jneya Bhedah Pare na Atmani Vidyate
Chidananda Eka Roopatwaat
Deepyate Swayameva hi.
There are no distinctions, such as ‘knower’ ‘knowledge’ and the ‘object of knowledge’ in the Supreme self (Paramatma). As the nature of Paramatma is endless Bliss and self luminous, there are no such distinctions within itself. At alone shines.
42 Evam Aatma Aranau Dhyaana Mathane Satatam Krute
Uditaava Gatir Jvaalaa
Sarva Ajnaana Indhanam Dahet.
In ancient days, the sacrificial fire was kindled by rubbing of two pieces of wood one placed upon another (Arani). By churning in the form of constant contemplation on the maha mantra, Aham Brahmasmi. (I am the supreme self) in the Arani of Atma with mind as the lower piece and ‘om’ as upper piece, the fire of knowledge (Jnana) is born and it shall burn down all the ignorance (Ajnana) in us.

43 Arune neva Bodhena Poorva Santamase Hrute
Tata Aavirbhavet Aatmaa
Swayameva Amsumaaniva.
The Lord of early dawn, Aruna, drives away darkness of the night and heralds sunrise. Similarly while the darkness of Ajnana is destroyed by knowledge, Atma rises within of its own accord like sunrise

44 Atmaatu Satatam Praapto Api Apraptavat Avidyayaa
Tannase Praaptavat Bhaati
Swa Kanthaabharanam Yatthaa
Atma is an ever present reality (Sat). Yet it is not realised due to ignorance (Ajnana). When ignorance is destroyed. Atman is realised as an object newly gained, just as the ornament of one’s neck.
A person searches for the gold ornament already in his neck due to his forgetfullness. When he later finds it, he feels very happy as if he found a new ornament. He has thus lamented over a thing which is not lost.
The Atma is ever with us. We only recognise it when the cause for its veiling viz., ignorance (Ajnana) is removed through constant and sincere sadhana.

45 Sthaanau Purushavat Bhraantyaa Krutaa Brahmani Jeevataa
Jeevasya Taathvike Roope
Tasmin Drushte Nivartate.
Due to delusion, a tree appears to be a man. Similarly Brahman who is Paramatma appears to be Jivatma because of delusion. When such delusion is destroyed, the real nature of Jiva is realised as the Atma.

46 Tathva Swaroopa Anubhavaa Utpannam Jnaanam Anjasaa
Aham Mameti cha Ajnaanam
Baadhate Digbhramadivat.
Just as the identity of directions East, West, North, South is known when sunrises and dispels darkness, the knowledge produced by the realisation of the true nature of Atma destroys the ignorance (Ajnana) which gave rise to the wrong notions of possession – the “I” and “mine” in every one.
The sense of “I” and the concept of “mine” both become meaningless and delusory when the Atma is realised as one universal reality.

47 Samyak Vijnanavaan Yogee Swatmanyeva Akhilam Jagat
Ekam Cha Sarvam Atmaana
Eeekshyate Jnana Chakshushaa
The yogi of perfect realisation sees through his eye of wisdom (Jnana Chakshu) the entire universe (Jagat) as the manifestation of his own Atma and regards everything else as his own Atma and nothing else.

48 Atma eva idam Jagat sarvam Atmano Anyat na Vidyate
Mrudo Yadvat Ghataadeeni
Swatmaanam Sarvam Eekshyate
The entire universe is verily Atma. Nothing other than Atma exists. Pots, Jars and other potteries are made of clay (mud). They come out of mud and finally go back to the same mud. There is no separate existence for the mud pots or jars apart from the mud. So too Atma is the reality (Sat) which has given shape to the world (Jagat) of different names and forms. This is rightly understood by the man of wisdom (Jnani).

49 Jeevan Muktastu Tat Vidvaan Poorvopaadhi Gunaan Tyajet
Satchidananda Roopatvaat
Bhavet Bhramara Keetavat.
A Jivanmukta i.e, one who has realised the Atma by long years of meditation upon the divine nature of the Atma and has become completely free from ignorance (Avidya), even while he lives in his body, gives up the traits of the gross, subtle and casual bodies (upadhis) On account of his nature of Sat Chit Ananda, he verily becomes Brahma, like the worm which grows up in the mud nest for a long time and transforms into a wasp after contemplation over the form and nature of the wasp.

50 Teertva Mohaarnavam Hatvaa Raaga Dveshadi Rakshasaan
Yogee Saanti Samayuktah
Atmaa Ramo Viraajate
The Yogi who crosses the ocean of Moha (delusion) and kills the demons called likes and dislikes will be peaceful and dwells in the glory of his own real self as an Atma Rama.
Here the phrase Atma Rama is used suggesting that Atma is godly like Rama, the incarnation of Paramatma who crossed the real ocean and killed demon Ravana.

51 Baahya Anitya Sukhaasaktim Hitva Atma Sukha Nirvruttah
Ghatastha Deepavat Svasthah
Swarntareva Prakaasate.

The Jeevan Mukta who relinquishes all his attachments to the illusory (Anitya) and external (Bahya) happiness and is satisfied with the bliss derived from Atma, shines inwardly like a lamp placed in a pot.
As the Jeevanmukta detaches from all sense organs, he turns the mind inward it will be still without any dielusions. Then his mind experiences this inward light of the Supreme Brahma.

52 Upadhisthopi Tatdharmaih Alipto Vyomavanmunih
Sarvavit Moodhavat Tishteth
Asakto Vaayuvat Chareth.
The state of Jeevan Mukhta is further described in this sloka. Though he lives in the upadhis, he remains untainted like the sky (Vyomavat) and he moves abouts like the wind, perfectly unattached.

53 Upadhi Vilayaat Vishnau Nirvisesham Visermunih
Jale Jalam Viyat Vyomni
Tejas Tejasi Va Yatha.
When the upadhis are destroyed, a person who constantly contemplates on the divine, is totally absorbed in Vishnu, the all pervading spirit, just as water is absorbed into water, space into space and light into light.

54 Yallabhat Na Aparo Labho Yat Sukhat Na Aparam Sukham
Yat Jnanaat Na Aparam Jnaanam
Tath Brahmeti Avadharayet.
Realise that to be Brahma, the attainment of which leaves nothing more to be attained, the blessedness (sukham) which is far more superior to any other blessedness, and the Jnana which is superior to any other knowledge.
The supreme experience of realization of Brahma is explained in this sloka as (1) the greatest gain, (2) the greatest knowledge (jnana) after gaining which none will like to add any more to it, (3) the greatest bliss of the self after enjoying which none will strive for a greater bliss.
All Upanishads like Bruhadaranyaka and Mundaka confirm this. The highest goal is to know Brahma and become Brahma only.

55 Yat Drustvaa na Aparam Drusyam Yat bhootvaa na Punarbhavah
Yat Jnaatvaa na Aparam Jneyam
Tat Brahmeti Avadhaarayet.
After seeing which there is nothing else to be seen, after attaining which there will not be any more birth and after knowing which there is nothing else to be known, that is to be understood as Brahma.
For the Yogi who attained the highest goals of Adhyatma and became a Brahma Jnani, nothing else is required because everything else is dismal compared to the Brahma. Bhagavat Gita calls this highest goal as the Supreme Abode and Yogis reach there never to return. (Chap 2-72)

56 Tiryak Oordhvam Adhah Poornam Satchidanandam Advayam
Anantam Nityam Ekam Yat
Tat Brahmeti Avadhaarayet.
The one that pervades in all places even above and below is Brahma. It is one without a second. It is infinite, eternal and filled with Satchidananda. It exists as only one. That one is to be understood as Brahma.
This description of Brahma is in Mundaka Upanishad which also says that it is immortal and is there before and exists behind and in all sides.

57 Atat Vyaavrutti Roopena Vedaantaih Lakshyate Advayam
Akhandanandam Ekam Yat
Tat Brahmeti Avadhaarayety.
This Brahma is nondual, indivisible, blissful and always exists as only one. The Upanishads indicate that this Brahma is reached by a process of negation of what it is not and of assertion of what it is.
58 Akhandananda Roopasya Tasya Ananda Lavaasritaah
Brahmaadyaah Taaratamyena
Bhavanti Anandino Akhilaah.
All the deities like Indra, Varuna and others worshipped by us, are only a particle of the unlimited bliss of Para Brahma and accordingly enjoy their proportionate share of that particle. Every living being who worships deities enjoy the bliss of Paramatma according to his capacity . But it is only a very small fraction of the total Atmananda the Parabrahma is capable of giving. According to vedanta all meritorious and righteous men after death enjoy a particle of the Bliss of Paramatma. After the fraction of Bliss of Paramatma is exhausted, they are again born as great men and help to establish Dharma.
We can imagine this easily. In the Paramatma’s incarnation as Lord Krishna. Who told, “I will be born again and again to destroy Adharma and to establish Dharma.”

59 Tad Yuktam Akhilam Vastu Vyavahaara satadanvitah
Tasmaat Sarvagatam Brahma
Ksheere Sarpiriva Akhile.
The whole creation is pervaded by Brahma. It is because of Brahma only all actions are taking place in this universe. Brahma permeates everything as butter permeates milk.
Here the example of Butter and Milk is given because butter is in milk but not directly visible. To get butter one has to churn milk. Similarly Brahma is spread in the whole universe but not visible. Only by intense meditation, it is possible to realise Brahma. Not able to see does not mean it does not exist. This is a perfect example given in vedanta to explain Paramatma’s existence.

60 Ananu Asthoolam Ahraswam Adeergham Ajam Avyayam
Aroopa Guna Varnaakhyam
Tat Brahmeti Avadharayet
Brahma is neither subtle nor gross, neither short nor long. It has no birth, no changes, no form, no quality, no colour and even no particular name. Some of these qualities are explained in Bruhadaranyaka Upanishad where one gets more detailed discussion about Brahmatatwa which is imperceptible to the mind and hence cannot be described.

61 Yadbhaasaa Bhaasate Arkadi Bhasyairyattu Na Bhasyate
Yena Sarvamidam Bhati
Tat Brahmeti Avadhaarayeti.
All heavenly bodies are illuminated by Brahma and are shining. But Brahma is not illuminated by their light.
It is once again confirmed in this sloka that but for the illuminating power of Brahma nothing can shine in this universe.

62 Swayam Antar Bahir Vyapya Bhasayan Akhilam Jagat
Brahma Prakaasate Vahni
Pratapta Ayasa Pindavat.
The Supreme Brahma while pervading the entire universe outwardly and inwardly, shines of itself like the five that permeates a red hot iron-ball and glow as fire itself. An iron ball when in contact with fire for a sufficiently long time comes to glow as fire itself.

63 Jagat Vilakshanam Brahma Brahmano Anyata Kinchana
Brahma Anyat Bhatichet Mithya
Yadha Maru Mareechikaa.
Brahma is entirely different from universe, but there exists nothing in the universe that is not Brahma. If any object in universe other than Brahma appears to exist, it is unreal like the mirage which appears to be giving water in a desert.

64 Drusyate Srooyate Yadyat Brahmano Anyan Na Tat Bhavet
Tathvajnaanaat Cha Tadbrahma
Satchidanandam Advayam
All that is perceived or heard through the sense organs is Brahma only. The Brahma that is non dual and which is in the form of Satchidananda is known only after attaining the knowledge of the Reality.
Whatever exists either in this limited body, mind and intellect or in the outer created world, they are all manifestations of the Brahma and nothing else. When this truth is realised and experienced, one can see the entire universe in which the Brahma revels as satchit Ananda absolute because it is one and only one Ekam Eva Advitiyam Brahma.

65 Sarvagam Satchidaatmaanam Jnana Chakshur Nireekshate
Ajnaana Chakshur Na Eekshet
Bhaswantam Bhanum Andhavat
We can visualise Atman that has universal existence with the help of Jnana netra (eye of knowledge) only, just as the blind cannot see the resplendent sun.

66 Sravanaadibhi Uddepta Jnaanaagni Paritapitah
Jeeva Sarvamalat Muktah
Swarnavat Dyotate Swayam
The Jeeva is purified by heating in the fire of knowledge kindled by hearing, reasoning and deep contemplation on what has been heard and reasoned out. Then the Jeeva shines of itself like pure gold obtained after melting and purifying the gold ore. Just as one heats gold ore in a cruicible to purify it, one has to use the fire of Jnana to purify the mind. Jnana can be achieved according to Hindu philosophy by Sravana (hearing) Manana (reasoning of truth) and Nidhi Dhyasana (deep contemplation). Then the mind will be free from impure thoughts, and the feeling of Jeeva gets automatically extinguished. Then only the self- illuminating Atma exists.
67 Hrudaakaasodito hi Atmaa Bodha Bhaanus Tamopahrut
Sarva Vyaapee Sarva Dhaaree
Bhaati Bhaasayate Akhilam
The Atma, Sun of Knowledge, which rises in the sky of the heart, destroys the darkness of ignorance, pervades everything and sustains all. It shines and makes everything in the universe to shine. Heart here means the arena of the mind from where noble and humane thoughts flow. Here Sun is brought into comparison because it is the ultimate source of light visible to the naked eye.

68 Dikdesa Kaa laadi Anapekshya Sarvagam Seetadi Hrunnitya Sukham Niramjanam
Yassvaatma Teerdham Bhajate Vinishkriyam
Sa Sarvavit Sarva Gato Amruto Bhavet.
The Jnani who
(1) is free from all the limitations of time, space and direction.
(2) worships the holy place of his own Atma which is present everywhere, which destroys heat and cold and which is bliss eternal and stainless becomes all knowing and all pervading and attains immortality.

…. May God Bless all the beings of universe.
Om Tat Sat

BE happy…

Why Are So Many People Unhappy?

Fundamental answer to the question is succinct in two words: “ Imperative Expectations “

In a way, it is not permitting oneself to be happy until certain inflated things happen….creating a huge gap between ‘what is’ & ‘what’ one thinks ‘must be’, seem/makes life intolerable/miserable.
This fundamental delusion arises only because of uncertainty of ‘what we really are?’ The only knowledge that can destroy it is true experiential knowledge of what we really are. A clear and correct understanding of the true nature of happiness will enable to seek it…By Inquiry (analysis).
….Say, I Luuuuvvv…chocolates. In mind there is an association with the bitter-sweet taste of chocolate with the feeling of pleasure, accustomed to experience whenever tasted. Even the sight or smell of chocolate, or the sound of its silver foil being opened, will give pleasure.
* But does the taste of chocolate necessarily create a feeling of pleasure? No, it only creates such a feeling, as I like it so much, but it will create no such feeling in a person who is indifferent to it, and it will create a feeling of disgust in a person who positively dislikes it.
Eating too much chocolate creates sickness, an aversion for it…feelings of pleasure as well as disgust……(subject to the law of Diminishing Marginal Unity)
*Therefore it is clear that the happiness derived from eating chocolate is determined not by the actual taste of chocolate, but only by our liking for that taste.
*The same is the case with any of the pleasures that is experienced through the five senses and that satisfaction is usually experienced only momentarily. Moreover, mind is distracted by other thoughts, there is no feeling of any particular pleasure, even though there is immense liking for it. Only when mind is free of thoughts, one can really enjoy…the pleasure or get satisfied of desires.
The Best ‘ Emotional – Spot‘ to BE IN…. Be Happier
…Happiness is a process…its prime element is eliminating imperative expectations.
…Practicing to keep identifying imperative expectations, eliminating them and switching to a more constructive and carefree way of thinking….thereby feeling less stressed and enjoying life more.
…Reaching that point where happiness with life ‘as it is’ and
…As ‘making it’…becomes steady… Is the best emotional spot to be in.

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Practice Self-Enquiry…

meditation by sea

Pay attention to the inner feeling of ‘I’ and hold on to it as long as possible.
Whenever other thoughts distract, pull the attention back to the ‘I’-thought again.
question oneself:

‘Who am I?’ or ‘Where does this ‘I’ come from?’

When subjective feeling does not connect with thoughts/objects the ‘I’ feeling vanishes.
What remains is the sense of Being and the individual has temporarily ceased to exist.
When self-enquiry reaches this level there is an effortless awareness of being in which individual effort is no longer possible since the ‘I’ has temporarily ceased to exist.
* This is not Self-realization.
Continuous practice and experience of this state of being will destroy the mental tendencies (vasanas). This weakening of the vasanas will eventually be completely destroyed by the power of the Self that the ‘I’-thought will never rise again.
This is the final state of Self-realization.
This self-attention to the ‘I’-thought is that it merely gently invokes the awareness .
Once awareness of the ‘I’-feeling has been established, no more effort is required. From now onwards, it is a matter of Being rather than doing.
Simply Stated….

Do not meditate —be!
Do not think that you are – be!
Don’t think about being – you are!

* In self-enquiry, it is not really using the mind to kill the mind but seeking the source of the mind and in this process finding the non-existence of the mind .

Tripura rahasya


sri tripura rahasya

  (Story narrated by Dattatreya to Parashuram….Hemalekha tells Hemachuda )….

* Who is your mother?

* Who is your friend?

*Who is her husband?

*Who are her sons?

….My mother is Transcendence — pure Consciousness;

My friend is intellect (discerning faculty);

Ignorance is Madam Dark, the undesirable friend of intellect…..The caprices of ignorance are too well known to need elucidation, she can delude anyone, making a rope seem to be a serpent and striking terror in the onlooker.

Her son is the greatest of illusions — the mind;

His wife is thought or conception or imagination;

Her sons are five in number, namely, hearing, taste, sight, touch and

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smell, whose mansions are the respective senses. What the mind was said to steal from them is enjoyment of sensual objects, which leaves an impress on the mind to develop later into the proclivities of the mind. Sharing stolen objects with his wife is the manifestation of proclivities in dreams.

Dream is the daughter-in-law of Delusion (i.e., ignorance).

Madam Vorax is desire; her sons are anger and greed;

Their city is “TRIPURA RAHASYA” ; the body.

  • What is said to be the most potent talisman ?

 …It is Realisation of the Self.

Mind’s friend guarding the city is the vital principle which keeps moving as the life-breath.

The different cities peopled by them are hells passed in the eternal passage of the soul.

The consummation of the discerning faculty is samadhi.

Admission into my Mother’s chamber is final emancipation.

……….Such is in brief the tale of our Life …… Think well and be absolved.

tripura rahasya

. . .Good god y’all

Good god y’all….

good god yallAre we really God? ! ?

* Then Why human are so corrupt, violent and confused?

…Obvious, not exactly, we are jiva, an energy of God. Being an energy of God, we are called as God by some. Just like fire and a spark of fire are essentially the same, so also God(Brahman) and human(Jiva) are essentially the same. But, just like fire is huge than a spark of fire and has more heat/ energy, so likewise there arises differences between jiva and God. Hence, it is not absolutely correct. Apart from jiva shakti, there is a kind of energy of God, maya shakti (illusory potency)…i.e. prakruti that represents three modes of material nature known as

  • satva(goodness),
  • rajas(passion),
  • tamas(ignorance).

God is mayadhish (the Lord of maya) and jivas mayadhin (under the influence of maya).

Adi Shankaracharya:

brahma satyam jagan mithya…..Brahman alone is real, the universe is illusory

  • jivo brahmaiva napara….The Jiva is none other than Brahman. 
    Thus the Self is Brahman. So does this mean. . . . .

‘we’ are ‘God’?   NO, We are not GOD.

This means the notion of ‘we’ is false, or imaginary. Thus ‘God’ IS and There is nothing else’ to be called ‘we’. The perception of an individual ‘Jiva’ is itself imaginary, therefore God alone exists and all else is illiusory. This declaration ‘I am GOd’ by Advaitins is not an egotistic assertion of equating the Jiva with Brahman, but rather it is the destruction of all ego, by the removal of Jiva and replacing it with Brahman.
Shivohum Mantra….
Mano buddhya-hankara chittani naham
Na cha shrotra jihve, na cha ghrana netre
Na cha vyoma bhumirna tejo na vayuhu
Chidananda rupah shivoham shivoham
*I am not the mind, intellect, thought, ego, or some form of the supreme being; I neither have ears, nor tongue and I neither have nose (nostrils) nor eyes; I am not the sky, earth, light or the wind; I am the fortunate, joyful, supreme being who is the very emblem of truth, knowledge and eternal bliss. I am consciousness and bliss. I am Shiva, I am Shiva.


Not GOD,  just a SPARK of the WHOLE…
*** In a nutshell, ‘we’ are not ‘God’, ‘God’ is ‘God’. There is no one else.


* Spiritual FREEDOM

The vulnerability of the mind is its capacity to extend reality, or “objectness”– on the physical reality, undoubtedly, solution becomes a problem when the sense of reality runs amok.
The mind is in a vulnerable position. It projects its hopes and fears as real and external, in the form of non-physical entities, yet projected as objectively real.
The absolute freedom in spiritualism is, above all, liberation from the body-mind and the compulsions of organic existence. The dilemma is realization of being potentially free, off a physical universe. The tyranny of the body-mind is experienced as the incessant flow of thoughts. The inner world, is not still. Only The subject is interior to all experience and to all behavior as well. It is witness and a chooser. To identify with the experience is to identify with the response, and to be free from one is to be free from the other. ‘ I am free ‘ to contemplate my thoughts, feelings, body’s pain…so to say, experience and its associated behavior are the same.
To assign a value and meaning to events, is a product of natural selection. Our minds are dualistic because, otherwise there is no evolution.
The human mind is open, working within its own limits.
Freedom, is freedom from “reality”. The desire for inner, spiritual, freedom is rather human experience, an inner view. Firstly, a line of defense by affirming a self that is apart in its quest to survive. Going deeper, it is not only freedom from the dictates of the world, but also the mind. Spiritual freedom is freedom from identity itself…the subject is no object. And the subject, to be free, cannot be identified with any object– neither the body nor the mind nor any of its contents.
But, My body is actually a physical object in the world….an object with which this consciousness(brain) is connected?
The body– is visual and somatic experience– stands as object to consciousness which is subject. Therefore this body is not who “I” am,
Similarly, “my” thoughts and emotions cannot be “I”, the subject.
Though they are not objects in the world, they are objects of consciousness.
The self is taken to be the subjective realm in contrast to the world of external objects.

*The “I” does not exist as any sort of thing, in the world nor in the subjective realm as an object of experience.
* It is merely a point of view.
Spiritual liberation is freedom from the ego-from identification with the body-mind and its needs.

* Do I believe this reality, surrender to the unknown, receive what is happening, and be curious?
The basic longing of the subjectively conscious mind is transcendence…the longing for peace It is to be free even from the desire for peace, ultimately even from the desire for the freedom of desirelessness.
* Simply are free–
Spiritual freedom is not freedom from pain/suffering, does not guarantee happiness, but is freedom’ SELF ‘ that craves happiness and abhors suffering.
It is having to do anything(nothing) about, then even death can have no sting.

…To Be Spiritual?

“its so hard to meet a spiritual person”,“ He, a great guy, but he is just not that spiritual.”

I ego

….. just pure spirituality……???????

Spirituality is an alleged immaterial reality; path enabling persons to discover the soul(essence of  being). Connection to true and divine nature, surrendering completely to the present moment and just being…is spirituality.


Test your *spirituality* quotient….

am living my soul’s purpose, true heart’s aligned with ‘who I am’.

believe in a higher power connecting and uniting all nature and living beings.

engage in spiritual practices to strengthen connection to soul, Divine Source, and nature.

feel inter- connected to all living things, beings and that we are one.

forgive, accept, move on and allow things to flow…no resentment.

am a mysterious creation beyond mental comprehension and respect that divinity

every moment is a gift and blessing and am grateful for it.

death is normal, a part of living, that happens…nothing to fear, resist or be anxious about it.

* True to most of these, YES it is Probably an awareness of spiritual nature.

Being Connected To Spirituality…..

…A spiritual perspective brings more compassion and empathy for every living being….surrender to the higher force and allow things to flow, because of the trust, that everything is always unfolding for highest good.

Spiritual practices, meditation, prayer, yoga and contemplation develop inner life and connects to the knowledge/wisdom. It is experienced as a source of inspiration, an orientation in life.

Spiritually inclined appears as ?

Embodiment of a calm presence most of the time,

ever connected to an immaterial reality,

beyond physical realm,

true in heart, is honest and authentic, lives life’s purpose and

feels very passionate and joyful for the most part in all aspects of life, knows all things will pass, that nature is to die, be born…

…thus appreciating the ‘Self’, ‘every moment as a sacred gift from the divine source’.


Each soul is potentially divine. The goal is to manifest this divinity by controlling nature, external and internal. Do this either by work, or worship, or psychic control, or philosophy – by one, or more, or all of these – and be free.”

Swami Vivekananda

Ultimate,it is; TRUTH ! …..

” The Eternal Teaching.”

Happiness is your nature.

It is not wrong to desire it.

What is wrong is seeking it

outside when it is inside.

 Your own Self-Realization

is the greatest service you can

render the world.

 “You and I are the same.

What I have done is surely

possible for all.

You are the Self

now and then can never be

anything else.

Throw your worries to the wind,

turn within and find Peace.

      Ramana Maharshi

* Remain quiet, O mind, you will become Brahman.


A frog, Wise, he thought of himself, was in a suitable hiding place, when a snake wriggled in search of it but could not see. The frog, ecstatic, started singing…..

‘Knowing this many years

Enemy snake has no ears

Alas! It has poor vision

Make easy for my mission

Merrily merrily, I can sing

Without any harmful thing’

…Snakes have trouble seeing things that are not moving. But its other senses such as smell, heat etc are strong, having inner ear structures to receive the airborne sound waves.

…Yes of course , by croaking, the frog invited the snake and … Oh !

Due to his half baked knowledge, the frog lost its life.

“By fault of their own mouth, parrots, mynahs get caught. Storks, however are not caught —


* WE, Too, talk more and expose our weaknesses thinking that the opponent is not intelligent.

* Mere mauna in speech is no good; mauna of the mind is real mauna, state in which the mind is merged into its source with no more separate existence. Turning within, remaining in silence ,truth is realized.

The best means of communication is silence beyond the influence of body or mind.

* The silence, that remains in divine depth forms the core of all activities. Work should be undertaken, pursued ultimately to the work-less state of divine silence and endless peace. 

* Being silent induces silence in others too. There is to quiet contemplation, wherever/whatever BE.


power of silence
The SILENT…..Mind

So then ……


just be










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The Solution is right here, …CONTEMPLATE….

“Go on constantly performing action, but keep renouncing the fruits of it. On the one hand, no matter what action we do, we should first renounce the fruit…on the other that some actions must perforce be renounced, yet others are worth performing.

??? How are these two statements to be reconciled?”

The answer interprets clearly the direction in which life should proceed..secret of the renunciation of fruit.

In ‘s a n n y a a s a’ (renunciation) action is renounced i.e. the form of action itself…

But in ‘t y a a g a’ (sacrifice), ation is not renounced, but the fruit of it…

* “If there is defect in all actions, then why should we not give them up all?”

The concept of giving up all actions is very fascinating. But how is one to give up these countless actions?

Renouncing the good along with evil, not only will the good, due to its force, not perish, but evil will certainly increase.

(drive away the cat, a nuisance, the nuisance of the mice increases, destroy the snakes, harmful, other creatures multiply, destroy crops, thousands of people may die.) Therefore, renunciation must be accompanied with discrimination.

* How then to renounce them?

All the s a a t t v i k actions must be done, but its fruits thrown off. Some actions must be utterly rooted out, while of others only the fruit should be plucked and thrown away.(stain on the body, is washed off, but if the skin itself is dark , no use of giving a white- wash…Let the dark color remain…in no way it is inauspicious.)

…Energies must not be resisted by swimming against the current, but try to cross over with the help of actions flowing with the current. Thereby, little by little, actions ceases by itself..i.e. without renunciation of action, activity will fall off.

(A policeman shouts at the top of his voice, “SILENCE!” to end the noise-intense action, Another person merely lifts his finger and people become quiet. A third person has but to come there, and stillness descends…One exerted, performed an action, the action of the second was a gentle gesture; the action of the third was subtle.)

* Action will not leave, but activity will disappear. Activity becomes progressively less; An inward purity grows, the effort in the action becomes less. From effort to gentleness, from gentleness to subtlety, and from subtlety to nothingness.  Action is most desired by the Doer….

As Panini, in Grammar, states

“k a r t u b i  i p s i t a t a m a m  k a r m a”

in a Sentence, “that, the Subject – k a r t a,(the doer)… most desires to encompass the Object – the k a r m a , (the action).”

*** It is to go on working without thinking of the fruit. Then little by little, the state of actioNless-ness is attained.

? Hare krishna…..


?….Enchanting !!!?

Kastuurii-Tilakam Lalaatta-Pattale Vakssah-Sthale Kaustubham
Naasa-Agre Nava-Mauktikam Karatale Vennum Kare Kangkannam |
Sarva-Angge Haricandanam Sulalitam Kanntthe Ca Muktaavalim
Gopa-Strii Parivessttito Vijayate Gopaala Cuuddaamannih ||

..MAdhura-bhakti (Devotion through Love, pure Love).

*The fervent devotion to Krishna of milkmaids (Gopikas) of Brindavan, particularly of RadhA

 RadhA, the beloved of Krishna; ॐ  हरिः ॐ….

?spoke no word except prayer.,

?moved no step except towards Krishna,

?saw and heard only Krishna,

?spoke only of Him, to Him, for Him. Amazing !

* Vedanta states, a Brahma-jnAni has no karma, as they are fried seed that shall not sprout!
……The divine play so created by Him, His mAyA. “yogamAyAshrita”.
On that moonlit night, His melodious note on His flute, played in the woodlands adjoining the Yamuna, went all the way to the ears of the gopis and enraptured them. It pleasantly distracted every one and everything from normal activity and enchanted them to revel in ecstasy. Even shrubs and trees, flowers and leaves, birds and animals ‘stood enchanted’ with that rapturous divine musical rendering…
…No sooner the Gopis heard the music of His flute, captivated by the symphony of joy came from all sides….Some milking their cows, serving food to their husbands, doing Shringaar, cleaning their houses, — but all of them dropped their work just where it was and ran towards Krishna. The minds of the Gopis lured away by the music, they forgot themselves. Some of the gopis, remained home with eyes closed, meditating upon Him in pure love. For these gopis the intolerable separation from their beloved caused an intense agony that burned away all impious karma.
* By meditating upon Him they realized His embrace, and the ecstasy, then felt exhausted their material piety. Although Lord Krishna is the Supreme Soul, these girls simply thought of Him as their lover and associated with Him in that intimate mood. Thus their karmic bondage was nullified and they abandoned, as it were, their gross material bodies.
‘RAsa-panchAdhyAyi’. describe the Raas LeelA of Krishna with the Gopis of Brindavan.
The famous story of Krishna’s theft of the clothes of the Gopis while they were bathing in the river. (Bhagavatam, Ch.22). It is spoken of as immoral, insulting the modesty of women.

Read along the Description,  so beautifully explained by     

Dr. Annie Beasant;

‘The Gopis were Rishis, and the Lord Supreme as a babe is teaching them a lesson. But there is more than that. There is a profound occult lesson behind the story. When the Soul is approaching the Supreme Lord at one great stage of initiation, it has to pass through a great ordeal. Stripped of everything on which it has hitherto relied, stripped of everything that is not its inner self, deprived of all external aid, of all external protection, of all external covering, the soul itself, in its own inherent life, must stand naked and alone, with nothing to rely on save the life of the Self within it. If it flinches before the ordeal, if it clings to anything to which it has hitherto looked for help, if in the supreme hour, it cries out for friend or help, or even the Guru himself, the soul fails in that ordeal. Naked and alone it must go forth, with absolutely none to aid it save the divinity within itself. And it is that nakedness of the soul as it approaches the supreme goal, is told in the story’.
….Absolute TRUTH…..



? Thoughts ? …. Thinking

? ?Mmmmm…. is the most essential task. It depends on ‘what/how one is thinking’.

Positive thinking is always good brings in good thoughts

Nnno! Negativ?e ?, stop  ✋. 

 “Keep your thoughts positive because your thoughts become your words. Keep your words positive because your words become your behavior. Keep your behavior positive because your behavior becomes your habits. Keep your habits positive because your habits become your values. Keep your values positive because your values become your destiny”  

Mahatma Gandhi

Thinking something beyond a certain point, is over thinking!
… People see thinking as being an end in itself – we think…. that’s what ‘we humans do’.
It truly is unavoidable. .
– To think is to exist –
“I think. Therefore, I am.” . Descartes


? Now, here’s the catch….

… these thoughts often trigger emotions(???????), and the mind gets stuck in short loops, making circles around problems.

* Ever wondered why people say that ignorance is bliss??
…. Because if you can’t think, there is no problems attached, and no worry – it’s the thinking that hurts…..

There is always something mindful of or that the mind is or sometimes not……

* What is mindfulness?
The entire experience is filtered through the lens of thought, which is a type of experience, a pale reflection of the experience gained through various senses.
mindfulness really is… just mind being aware of mind — watching where mind goes in the present moment.
… . Every thought comes and goes of itself.

… Is mindfulness necessary?
well, It’s just like typing this message… Not being mindful of a single key press, as typing, is been done without looking, seeing at the keyboard, not at all mindful but only ever mindful of typing when need to type on a new keyboard and re-learn the spacing of the keys.
?Being mindful means paying attention and concentrating on the here and now.
? It’s not about doing. It’s about being.
Were YOU aware while reading this, (how many inhalations or exhalations) ?
…. You were breathing, probably not being mindful of your breathing.
* May not have been mindful of the key typing, but mindful of the sentence… Means most definitely  here and now in the moment ‘happening’ .
* Is that not mindfulness?
…. the confusion here is in the misunderstanding between thinking about something, and being mindful or aware of something. It is definitely thinking about something without being mindful.
…. Contemplate….
? thinking about what was being typed, the message to send
? but wasn’t being mindful of what was typed.
? Mindfulness stays in the present moment, where as thinking drifts between past and future.
? While (I am) typing,  (I am) thinking about the next word, not being mindful of the current word.
 Mindfulness is a state where ‘you are’ present in ‘your’ current activity. It’s having control of your mind and preventing it from wandering around without direction. It’s keeping your focus on the moment at hand.
“Mindlessness” is being busy with yourself with some free time; instead of choosing to engage in some social and/or mental activity, or meditate in a mindful way, .
So what is mindfulness anyway? It’s not the specific things that happen during meditation practice.. It’s better if the concept of “you” does not figure strongly in this process. It is something that happens during the ‘gap’, the transfer from one focus of attention to another: a momentary open state….
???? The truth is…. understanding it…
…. Nothing at all. .?


? ‘sat-chit aananda swaruupam’ ?

By …..
‘yato vaacho nivartante apraapya manasaa saH’ –

‘I am  there is no jnaanis/ ajnaanis’

? Jiva’s ! WE ARE ; ?

Who then is a jiva?
 ♦The all pervading consciousness gets 'as though' reflected in the 'pool' of the mind - called chidaabhaasa and this reflected image gains the sentiency or 'life' by the very presence of the all pervading consciousness.
 ♦Identification of the same all pervading consciousness with the local reflection is the ahankaara/ ego. Hence ahankaara being a reflection like image in the mirror - has the properties of the original as existence-consciousness and the properties of the reflecting medium, the purity or impurity of the mind - the shining or dullness of the mirror is also seen in the reflected image.
 ♦The one Who realizes that 'I am the original' ;it is the ahankaara that realizes - Since it itself involves a mixture of the two I. e.
 ?sat-chit-ananda of aham which is changeless, eternal
 ? impurities of the idam/ the BMI(body, mind, intellect)  pool which continuously change.
 ?Without BMI there is no ahankaara.
 ?Without ahankaara - what is there is only pure aatma, needs no realization.
 Realization is through ahankaara ? - by using viveka...
 ♦it involves analysis of one's own nature ;'who am I', inquiry, involving reflected light of consciousness
 ♦aditya; (the properties of idam * BMI) and by discrimination that I am not this(neti neti) changing thing.
 ♦The ahankaara has to realize its true nature is the changeless, aatma
 ♦while anaatma is changing prakRiti which is maayaa(mityaa) for interaction with the maayaa(plurality) .
 ?Ahankaara - the ego has to realize this, using Viveka .Thus realization involves ahankaara analyzing the ahankaara - that is self-analysis to discover its real part and unreal part and real part is the true part of itself and unreal part is the part that is mithyaa. .
 ?Who realizes? -
 ?ahankaara needs realization.
 ?Why? – as there is identification with anaatma( samsaara). There is again the reflection of the aatma in the anaatma (BMI). Without BMI there is no reflection. It is thus A combination of aatma and anaatma involved in the jiiva formation.

* Actor, playing the role. Complete knowledge is ‘I’ am the actor and not the ‘role’.
* The true nature is pure sat chit ananda swaruupam- which is neither doer nor enjoyer.
* Contemplate
it is the projection of the total mind. -Iswara brings both jnaani/ ajnaanis together for the teaching to take place.
-When the ajnaani has the maturity of the mind and is longing for a teacher for evolution; the Lord himself facilitates the meeting of the two.
….The mind becomes still only when one accepts the fact, consciousness is the true self, and rejects ‘I’ as self mentally. .
* This is possible only through constant mental effort through reflection (formless witness).
What then… How?
* It izzzz to……. ‘not to think’ .
The fuel of the ego is thought, so to experience ego-lessness, work on meditation practices, release thought.
The simplest way to release thought is through concentration practices. As concentration is high enough, thoughts become quite subtle and seem to bubble away on their own… Leading to a state of being Aware of Awareness itself. If you work to cultivate awareness of awareness as often as possible, some profound transformation will occur for you.
It is to notice any time experience occurring between thoughts. In this space between thoughts, there is ‘no ego’… ego dies, is reborn constantly.
The ego is a survival mechanism seeking safety and security, and relentlessly defends itself.
* What the ego is most afraid of is its own death. It seeks immortality and causes it to put up extremely strong fears and other defenses to protect itself, when one go after it wanting to ‘kill it’ .

* The ego is a very complex collection of thoughts, beliefs, reactions, conclusions, definitions, and judgments. Because it is so complex it is best to approach each aspect of its resistance individually and apply surrender and release it.
*To eradicate the ego best approach is with a compassionate attitude of wanting to heal and awaken to a greater realization of peace and truth, And through surrendering it grows weaker and weaker over time.
*Be without breath??

Practice right ✅✅✅breathing.
Well, there is intimate Relationship of breath with physical health, mental and emotional health
Mysterious powers are associated with the breath…
pranayama…Prana is the vital force that creates various currents of energy in the body that control many of the unconscious functions that allow the maintenance of the physical body. It regulates the circulation of blood, digests food, affects moods, levels of stress…
By guidance and right breathing, one can slow down the incessant chatter of the mind with its ceaseless array of thoughts. Over a period of time, one becomes aware of many details, memories of certain events that have happened, the physical sensations of the body and a deeper connection with self.
… mysterious events happen.. .
The dissolution of negative and limiting thoughts and feelings that are held in the subconscious begins to surface; patterns/emotional scars of past traumas are released. As the toxic emotions are expelled from the system, the perception begins to transform.
One begins to become aware of one’s total presence…triggered into being fully alert, alive, aware of the body, feelings and senses, levels of emotion and feelings that no longer are locked in or repressed, and now, thereby demanding a release.
And the release happens! …Yes, Naturally and deeply, on the physical and cellular level.
Deep relaxation and peace is experienced. The calm and serenity can be felt . .
Go ?n, Practice Being e-go-less?

no mind

Luuuuuuuuuuuuv ?


Ω Spiritually Handling Insults

Turn the spotlight inward….
* Forgive until, Forgiven *

  • When Words Make You Speechless. It is Taking the Sting out…

Insulting Words ???

  • Ruminate in a healthy way….introspection is a valuable device for growth.
  • Instead of suppressing such incidents, let it surface.
  • Observe them, without getting stuck.
  • Whenever insults are thrown, (verbal attacks) it is ‘energy’ pushed.
  • It is not only to deflect the insult but to keep one’s own energy higher
  • Develop a Thicker Skin.. whatever has happened, minds still creating!

….There is NO ‘OFF’ switch to thoughts/feelings….
* So, if Handled quicker, the better.

  • DON’T TAKE THE INSULT PERSONALLY…do not let opinions ruin the You.
  • Words are energy and expresses itself.


True forgiveness is energy transformation.

Peter asked Jesus how many times one should be forgiven.

” 70 *  7 ” Jesus Replies…..

70 x 7.
* 7 represents physical completion – perfection on the physical level.
(forgive until, forgiven – until it no longer produces any feeling inside of you.)


ieeeeeee-Motions! ?

Are  you happy, sad, angry, witty…?? !! ??

……………. Emotions = Feelings

Emotions describe physiological states generated unconsciously; They are autonomous bodily responses to certain circumstances.

Feelings are subjective experiences n external/internal eventsof emotions and are driven by conscious thoughts and reflections.

So, one can have emotions without having feelings, however, one cannot simply have feelings without having emotions.

“emotion” ; rasa refers to different sentiments invoked….

vedanā (feeling)

bhāva (feeling)

rāga (love, attraction),

dvesa (hatred, aversion),

harsa (joy),

bhaya (fear)

and śoka (sorrow).

It is the mental phenomenon of vijñāna or jñāna which is translated as “cognition”. There is no single brain region where all of our positive or negative emotions are processed; obviously it is involved in processing both positive and negative emotions. Emotions are generated by synchronization of neural networks throughout the human brain, involving visual and auditory areas in occipital and temporal regions that process incoming information.

-joyful stimuli, closely interact with the medial orbitofrontal cortex.
-The nucleus accumbens is active when feeling desire.
-Negative emotions such as stress, fear and disgust are generally associated with much deeper and older brain structures.
-Emotions are unconscious and do not automatically result in feelings but they definitely steer actions. It supports decision making, motivates appropriate action.
* Is it essential ?
Emotions helps take action, to survive, strike and avoid danger, to make decisions, to understand others. Moreover, they help other people to understand us.
Philosophers regard emotions as an obstacle to rational thought as they can interfere with rational thought….
the attainment of liberation, is about freeing the mind from feelings and emotions as it creates an attachment to the world. .
* Individual emotions, attachment and aversion are result of ignorance (mithyājñāna) and they give rise to actions that lead to the feeling of pleasure or pain. Strictly speaking, a desire is not an emotion BUT has same negative effect because it results in attachment to the object of desire. Pain and pleasure are qualities of the soul but they need to be cognized by the self in order to be experienced. The opposite of the negatives are knowledge of truth (tattvajñāna), right knowledge (samyaṅmati), truthful cognition (āryaprajñā) and right apprehension (sambodha).
        Ω   Contemplate….
Both pleasure and pain are two factors that are responsible for the notion of “I” that prevents attaining final liberation. Therefore, the pursuit of pleasure is futile and ought to be abandoned in favour of final liberation.
…..The Vedānta states;
Brahma-sūtras, Śaṃkara that the self (ātman) exists because its existence is the only way to account for the idea of a subject of experience. The self has certain mental qualities, which are termed manas (mind), buddhi (intellect), vijñāna (cognition) or citta (consciousness), depending on what mental function is ascribed to them. Different mental functions are doubt, resolution, egoism or recollection [BSBh 2.4.6] that have several modifications – desire, imagination, doubt, faith, want of faith, memory, forgetfulness, shame, reflection and fear ;as well as love, aversion, pleasure and pain .
… “sensations are identical with certain brain processes” i. e. “awarenesses” gunas.
purusa is pure consciousness characterized by inaction (akartabhāva) and pure presence (sāksitva) with no relation to prakriti, which comprises the material world, including mental processes. Prakriti exists for purusa and the world exists!
* All afflictions (kleśa) are due to false knowledge (avidyā), egoism (asmita), anger (raga), hatred (dvesha), and clinging to one’s own individually i.e fear of death which can be destroyed by right knowledge.
These exist in different states –
Prasupta(dormant state unaware of)
Udara(manifestation of klesha)
Vichchhina( consecutive emotion)
Tanu(exercising control on emotions)
Niruddha(complete control)
Dagdhabija(burnt seed, nothing can sprout). Thus by controlling desires, the CONTROLLING itself becomes a Samskara.
Pranaam Samskara is formed out of spiritual experience.
Vritti Nirodha achieved by Japa, Prayer, Spiritual practices (Abhyasa)
Samskara Nirodha, thus can be achieved only by discernment and dispassion.
* Read…. Interesting
‘Dushta bharya shatam mitram bhrityashchottaradayakah, sasarpe cha grihe vaso mrityureva na sanshaayah’
…The wife/husband is wicked, friends are cheats, servants are most disobedient and the house infested with serpents.
… What a comparison!
-Wife/Husband, the MIND….we are wedded to, it’s wicked thoughts
-Emotions are Friends; desires providing temporary happiness.
-Sense Organs, the Servants; unruly.
And Lo!      * the Serpent; The EGO…
…The House that We live…? ? ?

? India… ✌??

Ah! . . . . . INDIA

“India,  is the cradle of the human race, the birthplace of human speech, the mother of history, the grandmother of legend, and the great grand mother of tradition. Our most valuable and most artistic materials in the history of man are treasured up in India only!”  – Mark Twain

?  Jai Bharati

* India is a vast peninsula. India is a plural society. It is repository of multiplicity of cultures. Indian civilization, stretching over five thousand years, provides the most distinctive feature in the coexistence of unity in diversity.
India is said to be a synthesis of diverse social and cultural elements. A grand synthesis of cultures, religions and language of the people belonging to different castes and communities has upheld its unity and cohesiveness despite foreign invasions, the Mughal/ British rule.
Hinduism, Jainism, Buddhism, Islam, Sikhism and Christianity are the major religions.  Besides twenty two Constitutionally recognized languages, there are several hundreds of dialects. There is diversity not only in regard to racial compositions, religious and linguistic distinctions but also in patterns of living, life styles, occupational pursuits, inheritance and succession of law and practices and rites related to birth, marriage, death etc. India presents endless varieties of physical features and cultural patterns. It is the land of many languages it is only in India people professes all the major religions of the world. The vast population is composed of people having diverse creeds, customs… .

Diversity of Physical Features:
The unique feature about India is the extreme largest mountains covered with snow throughout the year. The Himalayas or the adobe of snow is the source of the mighty rivers like Indus. Ganga and Yamuna. These perennial rivers irrigate extensive areas in the North to sustain the huge population of the country. At the same time Northern India contains and zones and the desert of Rajasthan where nothing grows accept a few shrubs.

Racial Diversity:
people with set of distinctive physical features, skin, colour, type of nose, form of hair etc.. Shows racial traits.The Indian sub-continent received a large number of migratory races mostly from the Western and the Eastern directions. Majority of the people of India are descendants of immigrants from across the Himalayas. Their dispersal into sub-continent has resulted in the consequent regional concentration of a variety of ethnic elements. India is an ethnological museum.

Linguistic Diversity:
The census of 1961 listed as many as 1,652 languages and dialects. In ancient times, it was Sanskrit, in medieval age it was Arabic or Persian and in modern times there are Hindi and English as official languages.

Religious Diversity:
India is not religiously a homogeneous State even through nearly 80 per cent of the population profess Hinduism. India is a land of multiple religions. There are followers of various faiths, Hinduism, Islam, Christianity, Sikhism, Buddhism, Jainism Zoroastrianism; Hinduism being dominant religion of India.

 * Imagine the extent of caste diversity in India. Other settlement pattern – tribal, rural, urban; marriage and kinship patterns also do exist.


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Kartikeya……. MURUGA

“The fiery Mass That stood as Brahman That hasth no beginning Assuming a form from formless, From several unto One, Thus rose a Tirumuruga With six merciful faces and twelve eyes, For the universe to get rescued.”

-Kandar Puranam by Kacciyappa Sivachariyar

Lord Muruga (Tamizh Kadavul)…. is considered essentially as the Tamil God, repository of Jñana (Knowledge), the fountain-head of Tamil literature — prose (iyal), verse (isai) and theatre (natakam). “ Muruku “ in Tamil, denotes divine-ness, handsomeness, youthfulness, happiness, fragrance and sweetness. The Lord is the very manifestation of handsomeness, robust youthfulness, masculinity, fragrance and unmatched valour.

Great thinkers, sages, poets…Nakkeerar, Poyya Mozhi, Auvvaiyar, Kacciyappa Sivachariyar, Kumara Gurupara and Arunagirinatha were all close to Muruga’s heart, who composed priceless, soul-stirring devotional gems in Tamil.

(Kaliyuga Varada)Murugan…Beautiful God,

Mention has to be made of the Pious Avvaiyar, who replied in eloquent Tamil, in poetic form all the questions, that Muruga asked her in person….Avvaiyar’s, life history, the great poetess and a true devotee of Lord Murugan, the Beautiful God is associated with interesting incidents/events.

…..Lord Murugan incarnate. Lord Murugan explained that He wanted to enjoy the Tamil eloquence of Avvaiyar and He had been playing around to hear the sweet Tamil from her. She was happy and worshipped Him. He asked her a number of Questions that were answered with tact, as beautiful poems..Muruga was pleased by Avvaiyar’s eloquence and poetry,it made him happy and He blessed her for her knowledge and literary eloquence.

…one such Question asked by Lord Murugan was about the rarest thing.

Avvaiyar sang….

(if You ask me what is the rarest thing, my Lord with the spear (Vel)

Being born as a human is rare

Even if born a human, it is rarer

To be born without being dumb, deaf, humpback, blind

Even if born without disabilities, it is rarer

To have knowledge and education

Even if one has good knowledge and education, it is rarer

To have benevolence and ethics

Without those benevolence and ethics

Heaven would not open its gates to give to people)

Who….is the Lord?

Shanmukha(Muruga) is the son of Lord Siva, younger brother of Lord Ganesha and nephew of Lord Narayana. In the Bhagavad Gita, Lord Krishna declares that among all commanders, He is Skanda. In Muruga (Himself), are contained the eternal functions….

— creation (sristi),

— protection (sthithi) and

— destruction (samhara) as evidenced by the three first letters in His name:

MU — Mukundan (Vishnu),

RU — Rudra (Siva) and

KA — Kamalan (Brahma).

The integral elements of Muruga’s personality are spear (vel) in His hand, peacock as His mount and cock adorning His banner.

– Vel signifies jñanasakti (power of wisdom); this was given to Muruga by His Divine Mother. Parvati wishing Him victory over asuras (titans) led by the tyrannous Surapadma. The glittering spear of Muruga is venerated by devotees as Sakti Vel or Veera Vel signifying its extraordinary power and strength.

– Cock and peacock represent nada and bindu. The peacock displays the divine shape of Omkara when it spreads its magnificent plumes into a full-blown circular form, while the cock proclaims loudly the Pranava sound OM. Muruga shines as the very essence of the Vedas and mantras.

….the Lord is born….


The epic Skanda Purana, one of the eighteen puranas created by Veda Vyasa, vividly narrates the circumstances which led to the divine ‘appearance’ of Muruga, His glory and heroic achievements. He ‘rose’ to protect gods who were subject to extreme tormentation and cruelty by demon Surapadma. Surapadma, who had the temerity to confront Muruga despite being forewarned, became prey to His powerful Vel (spear) after a stiff fight. Muruga acted as Supreme Commander (Deva Senapati) and freed the gods from their captivity. The ever-compassionate Lord converted the two portions of His slain enemy as an integral part of Himself — one becoming Peacock, His mount and the other the Cock adorning His banner.

Siva willed to bring forth as a powerful divine personality, an element of Himself, but yet distinct from Him, Who would have unparalleled bravery. The extremely powerful spark which emanated from His third eye was carried by the Fire God (Agni) and was deposited in Saravana (‘stand of reeds’) Lake; there arose six cute tiny tots who were looked after by six Krittika maidens; the six forms later united to become a single Six-Faced Child with resplendent beauty. Added to Siva’s five faces Sadhyojata, Vamadeva, Aghora, Tatpurusa and Ishana was Adhomurka; thus He became Shanmukha. He is known as Saravanabhava as He emerged out of Saravana Lake, and Karttikeya since six Krittika maidens took the six babies in their arms and showered affection on them.

Muruga’s supermacy…..

Muruga wished to teach a lesson to the Creator(Brahma) for his imprudence, as he had be-littled Muruga and ignored Him. He asked the four-faced Creator the meaning of the Pranava. When he could not explain satisfactorily, Muruga taunted Brahma and not content with that imprisoned him too. He concluded that Brahma was not fit to perform the assigned job. He then assumed the role of the Creator! Muruga freed Brahma from prison when Siva, Vishnu and Indra prayed at His lotus Feet and requested for the release of the Creator.

Muruga turned a guru or teacher when He explained the essence of Pranava to His Father who received the upadesa in all humility as a disciple. He thus came to be known as Swaminatha.

Another interesting anecdote links Muruga’s taking a full round of the universe mounted on His mighty peacock. the legend has it that sage Narada once visited Kailasa, the abode of Siva, and presented Him with a divine pomegranate fruit. As is usually the case with fathers, Siva wanted to give it to His children Ganesa and Muruga rather than consuming it Himself. In this process, He hatched a plot as a prelude to an eventful drama. He would not allow the fruit to be shared by two brothers. Instead, He announced that the fruit would be given to either of the two who returned first after taking a round of the universe. No sooner had Siva said this than young Muruga started off riding on the back of His peacock. His elder brother Ganesa acted in a different manner. To Him, His eternal Parents Siva and Parvati represented the world and circumambulating them would be equivalent to circling the world. With this well-reasoned thought fixed in His mind, He took a round of His Parents and instantly annexed the prized fruit. Muruga, on return from His whirlwind trip around the universe, learnt that His elder brother had already won the competition. A Beautiful Story !!!

A disappointed Muruga left Kailasa and proceeded straight to Palani Hill in South India. The name Palani is in fact the derivative of Pazahm Nee (Thou art the Fruit of Jñana) as addressed by His Parents, Siva And Mother Shakthi, who rushed to Palani to soothe the enraged Muruga.

Muruga’s Consorts are Valli and Devayanai. They represent Saktii. They were in reality Sundaravalli and Amudavalli, who were born out of the tears of joy of Narayana when He incarnated as Trivikrama. Both the celestials damsels did intense penance with the object of attaining the exalted status as Muruga’s consorts. Pleased with their prayers, Muruga appeared before them and ordained that Amudavalli would be born in Devaloka as Indra’s daughter, while Sundaravalli would take birth on the earth in a hunter tribe. The Lord promised to marry bothi.


The marriage of Muruga and Devayanai took place at Tirupparankundram attendant with full Vedic rites. Devayanai was in fact gifted to Muruga by Devendra in grateful acknowledgment of heroism and valour displayed by Muruga as the Supreme Commander of divine forces.

The Lord woo’s Valli into marrying Him…

King Nambi Rajah of Chittoor, the head of the hunter tribe, had seven sons and he was aspiring to have a daughter He was deeply devoted to Muruga. The sage Sivamuni, who was doing tapasya in the forest, chanced to see a female deer and his mere sight resulted in the animal becoming pregnant. The animal delivered a beautiful baby girl and left the place. King Nambi, who had gone to the forest with his sons to hunt, saw the bewitching babe and brought it home and began to foster the child as his own daughter. As the girl was found among valli creepers, she was named Valli, who ceaselessly nurtured the thought of Muruga even from her tender age and was determined to have Him as her Husband and none else. Muruga’s wedding with Valli is replete with many interesting interludes. Muruga chose to engage in a few frolics before accepting Valli as His Consort. (an Old man troubling valli, a Wild Eelephant, muruga requests his brother, ganapathy to create fear in the minds of valli, who runs to protect herself into the open arms of the Lord, and so on…).By differnt leela’s, Muruga proposed to wed her.

There are six prominent abodes of Muruga, these are known as Aaru Padai Veedugal :

Tirupparankundram, Tiruchendur, Tiruvavinankudi (Palani), Tiruverakam, Kundrutorādal (Tiruttani and several other hills) and Pazhamutircolai.
....In this Kali Yuga, chanting of Muruga's Name acts as a panacea to all sufferings. The Popular “ SKANDA SASHTI KAVACHAM “ is an armour, protection against all odds, sung by the Famous ‘Bombay Sisters’

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