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I S H VARA G I TA
Delineation of Atma Tatwa Swarupa (Guhya Jnaana)
Suta Maha Muni quoted Veda Vyasa to the Rishis at Naimisha Forest that
Brahmavaadisor those who cogitated about Brahma Gyanaor the Knowledge of
Brahma like Sanat Kumara,Sanaka, Sanandana, Angira, Bhrigu, Kanaada, Kapila, Vaama
Deva, Shukra and Vasishtha prayed to Narayana Maharshi at Badarikaashrama and the
latter appeared along with Nara Maharshi. The Brahmavaadis requested Narayana
Maharshi to answer certain queries which had not been replied satisfactorily in their
comprehension such as to what was the raison dtreor the cause of Creation; which was
the Shakti that scripted, sustained and decimated it; what precisely that Atma or Soul
meant and what indeed was the Paramartha or the Final Goal all about! On hearing this,
Maharshi Narayana discarded the Form of a Tapaswi and assumed the distinct Swarupa
of Vishnu with Four Hands and Ornamentation of Shankha-Chakra-Gadaa-Saaranga
besides Srivatsa accompanied by Devi Lakshmi. Simultaneously, Maha Deva too
appeared at the behest of Vishnu as both of them were seated comfortably and when
Vaasudeva posed the same questions that the Maharshis gave, Maheswara provided
replies while cautioning confidentialty of the explanations:
Atmaa yah Kevalah Swasthaha Shaantah Sukshmah Sanaatanah,
Asti Sarvaantaraha Saakshaa- cchinmaatrastamasah Parah/
Sontaryaami sa Purushaha sa Praanah sa Maheswaraha,
Sa Kaalogni-stadavyaktam sa Ye Vedamiti Shrutih/
Asmaad Vijaayatey Vishwamaschaiva pravileeyatey,
Sa maayi Maayaya baddhah karoti Vividhaastanuh/
(Vedas affirmed that Atmaor The Soul which was Unique or Singular, Vigorous,
Wholesome, Tranquil, Tiny, Ancient, Intrinsic and beyond Tamo Guna was the Purusha,
the Praana or Life and Maheshwara himself as also Agni, Kaala and the Unknown! This
Samasara or the Universe was created by Parameshwara who also absorbed it into him;
the Maha Maya which surrounded lesser layers of Maya created various Beings; indeed,
the Pure Atma was not subject to changes nor features; it neither allowed transformation
nor was prone to motivation).
Na chaapyam samsarati na cha Samsaarayet Prabhuh,
Naayam Prithi na Salilam na Tejah Pavano Nabhah/
Na Praano na Mano Vyaktam Na shabdah sparsha yevacha,
Na Rupa rasaghandhaascha naaham Kartaa na Vaagapi/
Na Paani paadow no paayurna chopastham Dwijottamaah,
Na Kartaacha na Bhoktaa vaa nacha Prakritin Purushou,
Na Maayaa naiva cha Praanashchaitanyam Paramaarthathah/
(The Supreme Atma was neither Earth, nor Water, Tejas / Radiance, Wind nor Sky. It
was neither Life, nor Mind, nor the Unknown, nor Shabda /Sound-Rasa/ Taste-Gandha
/Smell; it was not the feeling of the Self nor of the Voice. One coud not identify the Soul
as hands, feet, nor the Marmaavayaas; neither the Kartaa the Performer nor Bhokta- the
one who experienced the performance; The Atma was not Prakriti and Purusha; not the
Maya /Illusion and Life; in fact the Universe and Paramatma are clearly separated
entities!
Yathaa Prakaasha tamasoh sambandho nopapadyatey,
Tadvaikyam na sambanthah Prapancha Paramaatmanoh/
Chaayaa tapou yathaa lokey Paraspara vilakshanou,
Tadah tasya Bhaven muktirjanmaantara shatairapi/
Pashyanti Mumanayo yuktaah swaatmaanam Paramaardhatah,
Vikaara heenam Nirduhkha maanaanda -atmaanavyayam/
Aham Kartaa Sukhi Duhkhi Krusha Sthuleti yaa matih,
Saa chaahankaara krutwaadaatmanya ropyatey Janaih/
( Just as darkness and light were clearly distinctive, Samsara and Paramatma had no
relevance of each other. Purusha and Prapancha too were quite different like sunshine and
shadow. If Atma were unclean, diseased and full of malices by nature, then it could never
have been purified even after thousands of lives and Yogis or Sages could never have
visioned a spotless, blissful, indestructible and eternal Soul otherwise!) Paramatma
therefore emphasised thus:
Aham Kartaa Sukhi Duhkhi Krushah Sthuleti yaa matih,
Saa chaahankaara kartutwaa daatma -atmanyaa ropyatey janaih/
Vadanti Veda Vidwaamsaha saakshinaam Prakruteyh Param,
Bhoktaara -maksharam Shuddham Sarvatra Samavasthitam/
Tasmaadajnaana mulo hi Samsaarah Sarva dehinaam,
Ajnaanaadyanyathaa Jnaanam taccha Prakriti sangatam/
( Human Beings tend to attribute their feelings as per their own mind-set and
Ahamkaara/self- pride as though they were the Kartas or the responsible persons for their
happiness, unhappiness, thinness or stoutness and so on; accordingly they reflect their
emotions and sentiments to their inner consciousness and Atma (Soul). But those who
were enlightened and learned with the knowledge of Vedas and Scriptures would indeed
realise that there was a force beyond them and their nature and that indeed was the
Eternal and All-Pervasive Para Tatwa; ignorance of that Reality which was far different
from the illusion was the High Divider.)
Nityoditah Swayam Jyotih Sarvagah Purushah Parah,
Ahamkaaravivekena Kartaahamiti manyatey/
Pashyanti Rishayovyaktam Nityam Sadasaad makam,
Pradhaanam Prakritim buddhwaa kaaranam Brahma vaadinah/
Tenaayam samgatohyatmaa Kutasthopi Niranjanah,
Swaatmaanamaksharam Brahma naavabudhyet Tatwath/
Anaatmanyaatma vijnaanam tasmaad duhkham tathetaram,
Raagadweshaadayo doshaah Sarvey bhraanti nibandha naah/
Karmanyasya bhaved dosah Punyaapunyamiti stitih,
Tadhshaa Deva Sarveshaam Sarva Deva samudbhavah/
(Due to ones own ego and ignorance, human beings tended to confuse themselves as
Parama Purusha -the Self-Illuminated one- and declared that whatever was achieved or
not was due to their own effort or lack of it. Brahmavaadi Rishis would clearly
distinguish the Supreme, the Prakriti, and the Cause as also the Truth and Fallacy and
thus seek Saakshaatkaaraor Ready Realisation. The dormant, invisible and unfelt Truth
would indeed co-exist with the illusions of life vis--vis the Eternal which got
camouflaged! In the Anaatma Tatwa or of the Non-Soul, even Atma Vijnana too woud
get polluted due to bhranti or illusions as likings and dislikings were produced leading
to Depravities or Moralities. This was the reason why Paapa-Punyaas got generated and
different kinds of human beings came into existence.)
Nityah Sarvatragohyaatmaa Kutastho Dosha Varhitah,
Eka sa bhidyatey Shaktyaa Maayaya na swabhavatah/
Tasmaadadvaitamevaahur Munayah Paramaartaah,
Bhedo Vykaswabhaavena saa cha Maayaatmasamshrayaa/
Yathaa hi dhumasamparkaannaakaasho maliney bhavet,
Antahkaarana jairbhaavairaatmaa tadatra lipyatey/
Yathaa swaprabhayaa bhaati Kevalah Spatikomalah,
Upaadhiheeno Vimalaastathaivaatmaa Prakaashatey/
Jnaana swarupameyvaahur jagatetad Vichakshanaah,
Artha swarupamevaajnaah pashyantanye kudrushtayah/
( That was also the reason why the Unique Partamatma was displayed in variegated types
of Beings due to Maya Shakti or the Power of Illusion. Munis therefore believed firmly
that Atma by itself was Advaita or Singular but due to interaction with Maya looked as
several entities, just as hot sunshine would pollute the Sky and hence the Purity of Atma
was affected) .
Yadaa Sarvani Bhutaani Swaatmanyevabhi pashyati,
Sarva Bhuteshu chaatmaanaam Brahmaa sampadyatey tadaa/
Yadaa Sarvaani Bhutaani samaadhistho na pashyati,
Ekibhutah parenaasou tyadaa bhavanti kevalah/
Yadaa Sarvey pramuchyatey Kaamaa yesya hrudi sthitaah,
Tadaasaavamrutibhutah kshemam gacchati Panditah/
Yadaa Bhuta prudhakbhaavamekastha manupashyati,
Tata eva cha vistaaram Brahmaa sampadyatey tadaa/
Yadaa pashyati chaatmaanam kevalam Paramaarthatah,
Mayaa maatram Jagat krutstnam tadaa Bhavai Nivrutah/
(When Yogis could view all the Beings as existed in their own selves, that would become
the achievement of Brahma Bhava. When Yogis reached a Samadhi Position or an
Elevated Status of Enlightenment perceiving that all Beings in the World were just the
same then they would have reached Atma Darshana or the Vision of the Soul and Brahma
Bhava or the feeling of Oneness. Yogis woud then have no further desires and reach a
stage of Fulfillment; then they feel equality of all Beings and sincerely reach a sensation
of Oneness or Brahma Prapti. When Yogis vision Paramaartha and the Uniqueness of
the Supreme then Maya or Illusion would have been destroyed and the entire Universe
would look as a Single Entity.)
Yadaa Janma jaraa duhkhavyaadheenaa meka bheshajam,
Kevalam Brahma Vijnaanam Jaayatosow tadaa Shivah/
Yathaa Nadee nadaa lokey Saarenaikataam yayuh,
Tadaatmaakharenaasou nishkalenai -kataam vrajet/
( When Yogis realise that birth, old-age, misery and disease would happen due to
Karma or previous actions and of the awareness of that Brahma Gyan, then Shiva Rupa
would have been realised. Just as Rivers and Rivulets would reach the Ocean finally, the
individual Jeevatmaas would get submerged into Paramatma.)
Tasmad Vigjnanamevaasti na Prapancho na Samsrutih,
Agjnaanenaavrutam Loko Vigjnaanam tena muhyati/
Tad jnaanam Nirmalam Sukshmam Nirvikalpam yadavyayam,
Agjnaana mitarat Sarvam Vgjnaanamiti mey matam/
Etad vah Paramam Sankhyam bhaashitam Jnaana muttamam,
Sarva Vedaanta saaram hi yogatastraikachittataa/
Yogaat sanjyayatey Jnaanam Jnaanaad yogah pravartatey,
Yogi Jnaanaabhi yuktasya naavaapyam Vidyatey kwachit/
Yadeva Yogino yaanti Saankhyaistadadhigamyatey,
Evam Saankhyam cha yoga cha pashyati sa tatwavit/
(Hence, Vigjnaanaa was ever-existent and not Samsara; Vigjnaana / Knowledge was
surrounded by Agjnaana/ignorance. In other words, what ever was Nirmala, Sukshma and
Avyaya was Jnaana and the rest was worthy of discarding. Sankhya Yoga was that Jnaana
only and was the Essence of Vedas. That was what worth concentrating about.)
Having explained the above, Parameswara told the Brahmavadi Maharshis further as
follows:
Esha Atmaahamavyakto Maayaavi Parameshwarah,
Keertitah Sarva Vedeshu Sarvaatmaa Sarvato mukhah/
Sarva Kaamah Sarva rasah Sarvagandhojaraamarah,
Sarvatah paanipaadohamantaryaami Sanaatanah/
Apaani paado javano graheetaa hridi samsthitah,
Achakshurapi pasyaami tathaa karnah shrunomyaham/
Vedaaham Sarvamevedam na maam janaati kaschana,
Praahumarhaantam Purusham maamekam Tatwa darshanah/
Pashyanti Rishayo hetumaatopanah Sukshma darshanah,
Nirgunaamala rupasya attaddaishwaryamuttamam/
Yatra Devaa vijaananti mohiyaa mama Maayayaa,
Vakshye samaahitaa yuyam Shrunudhwam Brahma vaadinah/
Naaham prashastaa Sarvasya Maayaatitah swabhavatah,
Preranaami yathaapeedam kaaranam Sooraye Viduh/
Yasmey guhyatamam deham sarvagam Tatwadarshanah,
You are the Anaadi or without a beginning; the Fund of Illumination; Brahma;
Vishwarupa; Parameshthi; and Varishtha. Maharshis do experience pointers and hints of
your glorious splendour and perform hard endeavour to enter near your orbit. We seek
refuge into you Rudra the Srashta- Sharanya and Samhaara.You are commended as
Adviteeya, Kavi, Eka Rudra, Praana, Brihat, Hara, Agni, Esheara, Indra, rityu, Anila,
Chekitana, Dhata, Aditya, and Aneka rupa.You are Aninaashi or Perpetual; Parmaashraya
or the Greatest Sanctuary; You are Avyaya, Shaswata, Dharma Raksha, Sanatana,
Purushottama; Vishnu and Chaturmukha Brahma; Vishwa Naabhi, Prakriti, Pratishtha,
Sarweswara and Parameshwara! You are addressed as Purana Purusha, Aditya Varna,
Tamogunatita, Chinmatra, Avykta, Achintya Rupa, Aakaasha, Brahma, Shunya, Prakriti
and Nirguna. It is due to you Mahadeva that the Universe gets illuminated and all the
Tatwas are displayed. Our humble salutations to you Parama Yogeshwara, Brahma Murti,
Ananta Shakti Rudra, Ashraya Swarupa, Bhutaadhipati, Mahesha! Even a thought about
you would uproot the seed of Karma and the cycle of Janma- Mrityu. The two regulatory
deeds of controlling Mind and Thought as also physical restrictions would indeed take
one to step fast to Maheshwara. Our greetings to you Bhava, Bhavodbhava, Kaala, Sarva,
Jatadhari, Agni Rupan Shiva, and Shiva the most Auspicious!!) As the Maharshis
eulogised to Shiva, the latter displayed his Viraat Swarupa along with the Full Form of
Four Arms with Shankha- Chakra-Gada-Saranga and his typical and alluring smile!
Unfolding of Ishwara Vibhutis (faculties) and concepts of Pashu-Paasha-Pashupati
Parameshwara addressed Maharshis and explained about his own Vibhutis as follows:
Paraat Parataram Brahma shasvatam nishkalam dhruvam,
Nityaanandam Nirvikalpam taddhaama Paramam mama/
(My Supreme Destination is far beyond Paraatpara, Brahma, Everlasting, Spotless,
Steady, Blissful and Nirvikalpa / State of Oblivion): He is the Swayambhu Brahma
among Brahmajnaanis; Avyaya Deva Hari among Mayavis; Parvati among yoginis;
Vishnu among Dwadasa Adityaas; Paavaka among Ashta Vasus; Shankara among
Ekaadasha Rudras; Garuda among birds; Iravata among elephants; Parashurama among
Shastradhaaris or weapon holders; Vasishtha among Rishis; Prahlada among Sura
dweshis or the Detestors of Devas; Vyaasa among Munis; Vinayaka among Shiva
Ganaas; Veerabhadra among the Valiant; Sumeru among Mountains; Chandrama among
Nakshatraas; Vajraayudha among diamonds; Satyanarayana among Vratas; Anantadeva
among serpents; Kartikeya among Senaanis or Chiefs of Soldiers; Grihastaashrama
among the Ashramas; Maheshwara among Ishwaraas; Maha Kalpa among Kalpaas; Satya
Yuga among Yugas; Kubera among Yakshaas; Veeraka among Ganeshwaraas; Daksha
among Prajaapatis; Nirruti among Rakshasaas; Vayu Deva among the Balavaans and
Pushkara among Dwipaas. Shiva furter states: I am a lion among animals; Dhanush
among Yantraas; Sama Veda among Vedas; Shata Rudreeya among Yajurmantras; Savitri
among the Japa Mantras; Pranava among the confidential Mantras; Purusha Sukta
among the Veda Suktas; am the Jyeshtha Saama among Saama Mantras; Swayambhu
Manu among those who know the meanings of all Vedas; Brahmaavarta among various
Deshas; Amimukta among Kshetras; Atma Vidya among the Vidyas; Ishrara Jnaana
among Jnanas; Aakaashaamong Pancha Bhutas; and Mrityu/ Yama among Satwaas
Parama Shiva then annotated the words of Pashu-Paasha-Pashupati as follows:
The Ashtanga Yoga Sadhana has the following Eight-Steps viz. Yama-Niyama-AasanaPraanayaama-Pratyaahara- Dharana-Dhyaana-Samaadhi. Briefly stated, Yama is meant
by Ahimsa, Satya, Asteya (non-stealing), Brahmacharya or celibacy and Aparigraha (nonpossession) and Yama purifies the heart and mind. Ahimsa is denoted by creating no
problem at all by way of Mind, Conversation or Deed. Similarly, Satya or Truth should be
such that it should not hurt any body and Asteya, Bramacharya and Aparigraha too should
be such that ones inner-conscience is clear in an objective manner. Niyama refers to
Tapa, Swaadhyaaya, Santosha, Shoucha and Ishwara Puja. Tapa is meditation cum
Upavaasas or fasting and observance of Vratas like Kruccha Chandrayana. Swadhyaaya
or self-practice of recitation of Vedaanta Shastras, Shata Rudreeya and Pranava etc.
providing Satwika-Vriddhi; Swaadhyaaya is of three types viz. Vaachika or Oral that
could be heard by self and others, Upaamshu or which could be heard by the self and
Manasika or what is recited mentally. Santosha means contentment and inner happiness
or of non-complaining nature. Shoucha includes Baahyaantara-Shuchi or physical and
mental cleanliness and Ishwara Puja denotes Stuti by way of Manas or Mind, Vaani or
recitation and Karma or deed perfoming Puja of Shodasopachaaras or the Sixteen kinds
of Services like Dhyaana- Avaahana-Pushpa-Gandha-Naivedyas. Aasana is the
prescribed way of comfortable Seating. Padmaasana is considered to be the best and that
means keeping both feet lifted and placed on the opposite thighs. Pranaayama denotes
regulation of the Prana or the Life-Air of a Being (actually Aayama means nirodhana or
stoppage). Recitation of Pranava Mantra viz. AUM by twelve times is called Dwadasha
Matra; alternatively recitation of Gaytri Mantra viz. Om-Bhu-Bhuvah-Swah-MahahJanah-Tapah-Satyam three times is Tri Gayatri. Pranayama is denoted by Dwadasha
Pranava or Tri Gayatri. A complete Pranayama consists of three operations viz. Rechaka
or exhalation, Puraka is inhalation and retaining the air is kumbhaka. Pratyahara
involves managing the senses and going beyond them by conquering them instead of
avoiding and suppressing them (taking cognizance of them but ignoring or sifting them)
and that is a perfect starting point of commencing the stage of Dharana or practice of
concentration; in fact the last three aspects of Ashtanga or the Eight-Limbed Yoga viz.
Dharana, Dhyaana and Samadhi are the most crucial ones. Dharana is the skill of
controlling the senses, rejecting the unimportant mental features and pushing the Self
inward on the way of Dhyaana. Imagining an Ashtadala Kamala or an Eight-leafed
Lotus, one must concentrate on the Hiranmaya Kosha (Sheath) in which the Vishudda
Parama Jyoti exists and nothing else would matter:
Yetad guhyatamam dhyaamam dhyaanantaramathocchatey,
Chintayitwaa tu Purvoktam Hritaye Padmamuttamam/
Atmaanamatha kartaaram tatraanala samatvisham,
Madhye vahnishikhaakaaram Purusham Panchavimshikam/
Chintayet Paramaatmaanam tanmadhye Gaganam Param,
Omkaara bodhitam tatwam shaswatam Shivamachyutam/
( Indeed this is a guarded meditation: by envisaging a famed Lotus inside ones own heart
which should be prayed to as there is a splendrous Agni-like Profile with twenty five
Tatwas enclosing Paramatma who is Unknown, absorbing Prakriti, filled with Omkara,
Niranjana, Nitya, Maheswara). Maha Deva himself suggests the Pashupati Yoga Yoga
which is the Essence of Vedas and is accessible to those who firmly believe in
Brahmacharya, Ahimsa, Kshama or fortitude, Shoucha, Tapa, Dama, Santosha, Satya and
Asthikata or Unswerved Faith in the Supreme as these are the pre -requisites of the
Pashupata Vrata.[Refer to Essence of Linga Purana as translated and edited by the same
Author for the details of the Vrata.]
Parama Shiva says:
Veeta raaga bhaya krodhaa manmayaa maamupaashritaah,
Bahavenena yogena putaa madbhaavamaagataah/
Ye yathaa maam praadyantey taamstayaiva bhajaamyahjam,
Jnaana yogena maam tasmaad yajeta Parameshwaram/
Athavaa Bjhakti yogena Vairaagyena parena tu,
Chetasaa bodha yuktena pujayenmaamsadaa shuchih/
(Those who shun desire, fear and anger do approach me by performing the Pashupati
Vrata and had all been blessed; they could adopt the medium of Jnaana Yoga or Bhakti
Yoga but I relieve them of Samsara Bandhanas for good). He further affirms:
Adveshata Sarva bhutaanaam maitrah Karuna yevacha,
Nirmomaa nirahankaaro yo madbhaktah sa mey Priyah/
Santhushtah Satatam Yogi yatatatmaa drudha nischayah,
Mayyarpitamano buddhiryo madhaktah sa mey priyah/
Yasmaannuddejito loko Lokaannujjeto cha yah,
Harshaamarsha bhayodvegairmukto yah sa hi mey priyah/
Anapekshah Shuchirdaksha udaaseeno gatvyathah,
Sarvaarambha parityaagi Bhaktimaan yah sda mey priyah/
( Those Bhaktaas who treat every Being without malice, hatred, and self-pride; but with
friendliness, kindness and affection are dear to me; those who are contented, selfcontrolled, strong willed, ever-engaged in Yoga and totally dedicated to me are dear to
me; those who neither get excited nor prone to exciting others, but are fearless, placid and
composed are dear to me; those who never crave for worldly desires, but are ready to
sacrifice, are impartial, are ready to face challenges of the right kind and are not nonstarters due to hesitation are indeed near and dear to me.) Having given his preferences,
Maha Deva underscores that his bhaktas should perform Shiva-Linga Puja always and
any where that is clean and pro-active, but with extreme devotion and dedication- be it in
water, inside Agni, addressed to Surya or Sky and even in ones own heart! What is of
signifiance is that any Puja to Shiva performed in faith, concentration and total bhakti and
that shall be rewarded without doubt.
Re-emphasis on the Oneness of Shiva-Narayana: In the context of the above, Maha
Deva emphasised again as in earlier pages about the identity of himself and Vishnu Deva;
this was necessary since a seperate Ishwara Gitain the current Kurma Purana sought to
clarify that its contents were in no way contradictory ; even in the description of Shiva
Tandava described above, Vishnu too was stated to have joined the Celestial Dance!
Maha Deva thus confirmed as follows:
Ayam Narayano yohameeshwaro naatra samshayah,
Naantaram ye prapashyanti teshaam Devamidam param/
Mamaushaa Paramaa Murtirnaaraayana samaahvayaa,
Sarva Bhutaatmabhutasthaa Shantaa chaakshara sangjnitaa/
Ye twanyathaa prapashyanti lokey bheda drusho janaah,
Na tey maam samprapashyanti jayentey cha punah punah/
Yetwimam Vishnu mavyaktam maam vaa Devam Maheswaram,