Friday, October 4, 2013

kenopanishat - kahNda 2 - upanishad sAra

द्वितीयःखण्डः
SECTION TWO

यदि मन्यसे सुवेदेति दभ्रमेवापि
नूनं त्वं वेत्थ ब्रह्मणो रूपं
यदस्य त्वं यदस्य च देवेषु अथ नु
मीमांस्यमेव ते मन्ये विदितम्॥
yadi manyase suvedeti dabhramevApi
noonaM tvaM vettha brahmaNo roopaM |
yadasya tvaM yadasya cha deveShu atha nu
meemAMsyamEva te manye viditam ||

yadi manyasE – in case you think (consider), suvEda iti – “I have understood well”, asya brahMaNaH – of this brahma, yat roopam – that roopam which, tvaM vettha – that you have known, devEShu – among the devAs, asya – of that, yat [roopam] – of which form, tvaM – you [vEttha] that you know, noonam – certainly, dabhram eva api – certainly insignificant (deficient, little, scarcely), atha nu – therefore, te – your, meemAMsyam eva – needs to be examined (reflected upon, investigated, discussed), manyE viditaM – you have understood, I suppose

[Gurus says] In case you consider “I know well” about this form of ‘brahma’, and the form you have known in these devAs (celestial beings, gods), [what] you know is certainly insignificant, therefore it needs to be further investigated (contemplated) by you.
[The disciple]: I think “I know”

[This is after the disciple has spent some time contemplating on the subject matter. In the next verse the disciple continues describing what he knows]

नाहं मन्ये सुवेदेति नो न वेदेति वेद च।
यो नस्तद्वेद तद्वेद नो न वेदेति वेद च॥
nAhaM manye suvedeti nO na vedeti veda cha |
yo nastadveda tadveda no na vedeti veda cha ||

na ahaM suveda iti manye – I do not consider that I am “well versed”, cha no - and also not, na veda iti – that “I do not know”, veda – I know. yo - who, nah -among us, veda tad – considers that, tad veda [iti] – “I know that”, cha no – and also not, na veda iti – that “I do not know”, veda – knows.

I do not think I know it well, nor do I consider I do not know that. The one, among us, who knows “I know” and also that “I do not know” actually knows.

This does sound complex, convoluted and confusing, however here is the crux of it: This highlights the fact that the matters of adhyAtma (science of the inner self) are complex in the beginning for a shishya. But, there is much more than this. This also emphasizes the humility of the disciple; the disciple does not claim that he knows well, however is confident that he is not ignorant. The moment one assumes that he knows immediately falls down because of his ego. It is also important to know that you are in the path of knowing, so that you continue in your pursuit. Second dimension here is, there are two “beings” within, one knows and the other knows not. The aatmA and paramAtma within know but the human mind does not. So, both “knowing” and “not knowing” are part of the same being.


यस्यामतं तस्य मतं मतं यस्य न वेद सः।
अविज्ञातं विजानतां विज्ञातमविजानताम् ॥
yasyAmatam tasya mataM mataM yasya na deva saH |
avijnAtaM vijAnatAM vijnAtamavijAnatAm ||

yasya amatam – of one who is in disagreement (who in inconclusive about brahma; who does not think he knows), tasya  matam – he is aware (knows), yasya mataM – of the one who is in agreement (who has concluded about brahma; who feels he knows), saH na veda – he does not know, vijAnatAm – of those who know, avijnAtam – it remains unknown, avijAnatAM – of those who do not know (who consider they do not know), vijAtam – it is known  

Of the one who thinks he does not know (one who has not concluded / open), it is known to him. Of the one who thinks he knows (who has concluded / closed), it is unknown to him. For those who [think they] know, it remains unknown. For those who [think they] do not know, it is known.

प्रतिबोधविदितं मतममृतत्त्वं हि विन्दते।
आत्मना विन्दते वीर्यं  विद्यया विन्दतेऽमृतम् ॥
pratibodhaviditaM matamamRutattvaM hi vindati |
aatmanA viMdate veeryaM vidyayA vindate-amRutam ||

pratibodha – [when it, the brahma] in awakening (enlightenment, refinement, instructing), viditam – understood (known), matam – awareness, vindati – produces (accomplishes, acquires, results in), amRutatvam – immortality (deathlessness). aatmanA – by one’s own self (soul), veeryaM – potency (virility, energy, efficacy, splendor),  vindati – discovers, vidyayA – through [spiritual] knowledge, amRutam – nectar (ambrosia, heavens), vindate - gets

The awareness borne out of inner awakening (refinement) yields immortality (one becomes spiritually aware). He discovers his potency, through knowledge he attains the “heavens” (immortal state).
                   
इहचेदवेदीदथ सत्यमस्ति
न चेदिहावेदीन्महती विनष्टिः।
भूतेषु भूतेषु विचित्य धीराः
प्रेत्यास्माल्लोकादमृता भवन्ति॥
iha chedavedeedatha satyamasti
na chdihAvedeenmahatee vinaShTiH |
bhootEShu bhootEShu vichitya dheerAH
pretyAsmAllokAdamRutA bhavanti ||

iha – here, avedit chet – in case one realizes, atha – then, satyaM – truth, asti – there is, iha – here, na avEdit chet – in case one does not realize, mahatee – significant (great), vinaShTiH – loss (destruction, ruin), dheerAH – the intelligent (steadfast) ones, bhooteShu bhooteShu – in all the beings (in beings after beings), vichitya – upon discovering (discern, searching, realizing the ‘brahma’ within), asmAt lokAt – from this world, prEtya – after leaving (after death), amRutAH bhavanti – become immortal


Here, in this world, in case one realizes it, then truth there is [it is evident]; in case one does not realize this, then there is great loss. The intelligent and steadfast discover (discern) it in all the beings, and upon departing from this world become immortal.

Part 3 Contd....

Thursday, October 3, 2013

kenOpaniShat - upanishad vANi

"kenopanishad" as it popularly known as is from the thalvaraka branch of sAmavEda, and thus is also referred to as thalavakarOpanishad. It has got its name "kEna upanishad" probably because it starts with "keneshitham", with a few more "kEna"s following it. According to scholars, this is a significant upanishad because it attracted two bhAShyAs from Sri Shankara - pada-bhAShya and vAkya-bhAShya.

This upanishad has four "khaNDa"s (sections or chapters), and deals with the nature of Brahman.

The upanishad itself starts with an invocation of peace:
आप्यायन्तु ममाङ्गानि वाक् प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि। सर्वं ब्रह्मौपनिषदम्। माहं ब्रह्म निराकुर्याम्। मा मा ब्रह्म निराकरोत्।अनिराकरमस्तु। अनिराकरणं मेऽस्तु। तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु।  ओं शान्तिः शान्तिः शान्तिः॥

aapyAyantu mamAmgAni vAk prANashcakShuH srOtramatho balamindriyANi cha sarvANi | sarvaM brahmaopaniShadam | mAhaM brahma nirAkuryAm | mA mA brahma nirAkarOt | anirAkaraNamastu | anikAraNaM me-astu | tadAtmani nirate ya apaniShtsu dharmaste mayi santu te mayi santu | Aum shAnti shAnti shAntiH |

mama - mine, aMgAni - limbs of the body, athO - and, vAk - speech, prANa - life breathe (health), chakshuH - sight (eyes), shrOtram - ears (listening faculty), balaM - strength (stamina), cha - and, sarvANi - everything, indriyANi - senses, aapyAyaMtu - be abound (grown, satisfied), sarvaM - everything, upaniShadaM - in the upaniShat, brahma - brahma (spirit, supreme soul), ahaM - me, brahma - spirit, mA nirAkuryAM - may it not be rejected (abrogated), brahma - may the brahma, mA - me (mAm), mA nirAkuryAt - may it not reject,  anirAkaraNaM - non-rejecting (non-deniable), astu - may it be, me anirAkaraM astu - may it not be denied by me, upaniShatsu - in the upanishads, yE dharmAH - the "duties that are prescribed" (righteousness that exists), te - those, tadAtmani - in the aatmA (in the self), santu nirate mayi - let it be there in my devoted self, te mayi santu - let them reside in me. 

May all my limbs, life breathe (health), eye sight, listening faculty, stamina, and the senses be abound (experience plentiful; may they prosper). Everything in the upaniShads is brahma alone. May I not reject brahma. May the brahma not reject me. Let there be nothing called "rejectable". Let there not be something rejectable to me. Ley the righteousness prescribed in the upanishads reside in me. Let them reside in me. Aum! Let there be peace. Let there be peace. Let there be peace. 

प्रथमः खण्डः Section One

केनेषितं पतति प्रेषितं मनः
केन प्राणः प्रथमः प्रैति युक्तः।
केनेषितां वाचमिमां वदन्ति
चक्षुः श्रोत्रं क उ देवो युनक्ति ॥
(1) 
keneShitam patati preShitam manaH
kena prANaH prathamaH paiti yuktaH |
keneShitAM vAchamimAM vadanti 
chakshuH shrotram ka u devo yunakti ||

kena - by who, iShitam - desired (driven, impelled, urged, excited, animated), preShitam - impelled (ordered by, directed, controlled, commanded, flung), manaH - the mind, patati - drops (falls down, alights, flows, moves, descends), kena - by who, yuktaH - impelled by, prathamaH - first (particularly, earliest, for the first time, at once, initially), prANah - the prANah (life breathe, vital force), paiti - gets in motion, kena iShitam - by who's desire, imAm - this, vAcham - speech, vadanti - do they speak, kaH u - which particular, dEvaH - deity, chakshuH - eyes (sight), shrotram - listening, yunakti - equipped (set to work). 

By who's desire is the mind impelled into action? enjoined by who do the first vital force first proceed to function? At who's behest is the speech set to work? Which particular deity (force, energy) equips the eyes and the ears to function?

Here are the basic questions on the most important elements of existence that most of us have taken for granted. What is it that makes all these things possible? Is it merely an accident or is there a cause behind all that we can analyze. 

श्रोत्रस्य श्रोत्रं मनसो मनो य 
द्वाचो ह वाचं स उ प्राणस्य प्राणः। 
चक्षुषश्चक्षुरतिमुच्य धीराः 
 प्रेत्यास्माल्लोकादमृता भवन्ति॥
(2)
shrotrasya shrotram manaso mano yad
vAcho ha vAchaM sa u prANasya prANaH |
chakShushchashuratimuchya dheerAH 
pretyAsmAllokAdamRutA bhavanti ||

yat - that which, srotrasya - of the act of listening faculty, shrotram - the ears, manasaH - of the intellectual faculty, manaH - the mind, vAchaH ha - of the speech faculty, vAcham - the speech, saH u - that certainly, prANasya - of the life breathe, prANaH - life, chakShushaH - the faculty of seeing, chakshuH - the eyes, atimuchya - having given up, dheerAH - the intelligent (resolute, persistent, thoughtful, steadfast, well versed) ones, asmAt lOkAt - from this world, prEtya - having gone (departed, died, after death), amRutAH bhavanti - become eternal (immortal)

It is that which is the ears the ears, mind of the mind, speech indeed of the speech, the eye of the eye; [it is that which due to which] having abandoned (detached) [from these] one becomes eternally established upon departing [this material body]

There is "something" due to which one breathes and the senses function, and upon departing one becomes 'senseless'. The body and the senses are "dependent" on that "independent" aspect that is beyond these senses and the sense objects. It is that "something" in which one is eternally established upon departing from this dependent material body of senses. 

न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनः |
न विद्मो न जानीमो यथैतदनुशिष्यात् ||
(3)
na tatra chakshurgacChati na vAggacChati no manaH |
na vidmo na jAneemo yathaitadnushiShyAt ||

na - no, tatra - there, chakshuH - the eyes, gacChati - goes (reaches, perceives); na vAk - not the speech, gacChati - goes, na manaH - not even the mind, na vidmaH - we do not know (we lack the intelligence / knowledge), yathA - just as, etat - this one, anushiShyAt - to instruct, na jAneemaH - we do not know

There  (where the spirit is) the eye does not reach, the speech does not reach, the mind also cannot reach. We do not have the knowledge (intelligence), we do not know to teach this.

The 'brahman' (soul) is within all but it is beyond the senses; the eternal state is beyond the ordinary senses. Our senses have limitations; they can only reach as much. Even the intelligence that we are so proud of is also incapable of perceiving that state. Even when one knows the truth it is beyond one to teach it because it is nothing something that can be taught but experienced. 

अन्यदेव तद्विदितादथो अविदितादपि।
इति  श्रुश्रुम पूर्वेषां ये नस्तद्व्याचचक्षिरे॥
(4)
anyadEva tadviditAdatho aviditAdapi |
iti shushruma poorveShAM ye nastadvyAchachakshire ||

 tat - that, viditAt - that which we know, anyat eva - certainly something else, atho - and, aviditAt - that which we do not know, api - also, ye - who, naH - to us, tat - that, vyAchachakshire -  described (explained, taught), purvEShAM - of the ancients (aachAryAs), iti - like this, shushruma - we have heard

That (brahman) is certainly above all that we know, and also different from all that we do not know. Thus have we heard from the aachAryAs of the past who have explained it for us. 

All that we know is a product of our senses. Even the mind perceives that is within the reach of the senses; mostly so. Even all that we do not know is often that we can know through the senses or the mind, but as said in the previous verse, this knowledge is beyond the mind also. And all that we know is often material and it is beyond the material perceptions created by the mental faculty. 

यद्वाचानभ्युदितं येन वागभ्युद्यते।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ 
(5)
yadvAchAnabhyuditaM yena vAgbhyudyate |
tadEva brahma tvaM viddhi nedaM yadidamupAsate ||

yad - that which, vAchA - through speech, anabhyuditaM - not expressed, yena - by which, vAk - speech abhyudyate - is expressed (manifested), tad eva - only that (or that is exactly), brahma - is brahma, tvam - you, viddhi - realize, yat - that which, idaM - this, upAsate - worships, idaM na - not this one

That which cannot be expressed through speech, and [on the contrary] by which speech is expressed, you realize that alone is known as Brahman, not this that people worship.

यन्मनसा न मनुते येनाहुर्मनो मतम्।   
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥
(6)
yanmanasA na manute yenAhurmano matam |
tadEva brahma tvaM viddhi nedaM yadidamupAsate || 
yat - that which, manasA - by the mind, na manute - cannot be comprehended (understood, perceived), yena -by which, manaH -the mind, mataM - comprehends, tvam viddhi - you realize, tad eva brahma - that alone is brahma, na idam - not this yad - that which, idam - this, upAsate -worships

That which cannot comprehended by the mind, and [on the contrary] by which the mind comprehends, you realize that alone as Brahman, not this which people worship.

यच्चक्षुषा न पश्यति एन चक्षूंषि पश्यति ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥
(7)
yacchakshuShA na pashyati ena chakShoomShi pashyati |
tadEva brahma tvaṁ viddhi nedaM yadidamupAsate ||
yat - that which, chakshuShA  - by the eyes, na pashyati - cannot see, yena -by which, chakshoomShi -the eyes, yashyati - sees, tvam viddhi - you realize, tad eva brahma - that alone is brahma, na idam - not this yad - that which, idam - this, upAsate -worships

That which cannot be seen by the eyes, and [on the contrary] by which the eyes are seen, you realize that alone as Brahman, not this which people worship.

यच्छोत्रेण न शृणोति एन श्रोत्रंमिदं श्रुतम् ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥
(8)
yacChotrENa na shruNoti ena shrotraMidaM shrutam |
tadEva brahma tvaṁ viddhi nedaM yadidamupAsate ||
yat - that which, shrotreNa - by the ears, na shRuNOti - cannot hear, yena -by which, shrotram -the ears, shrutam - are heard, tvam viddhi - you realize, tad eva brahma - that alone is brahma, na idam - not this yad - that which, idam - this, upAsate -worships

That which cannot be heard by the ears, and [on the contrary] by which the ears are heard, you realize that alone as Brahman, not this which people worship.

यत् प्राणेन न प्राणिति येन प्राणः प्रणीयते ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥
yat prANena prANiti ena prANAH praNeeyate |
tadEva brahma tvaṁ viddhi nedaM yadidamupAsate ||

yat - that which, prANena - by the vital air (life breathe), na prANiti  - is not inhaled (lived), yena -by which, prANaH - the life breathe, praNeeyate - is led or brought into existence (lived), tvam viddhi - you realize, tad eva brahma - that alone is brahma, na idam - not this yad - that which, idam - this, upAsate -worships

That which cannot be inhaled by the life breathe, and [on the contrary] by which the life breathe is sent forth, you realize that alone as Brahman, not this which people worship.

Part 2 ... To be Continued ..

Tuesday, October 1, 2013

itaneega vAsudevanu

"eethaniga vasudevanu" an amazing composition from Sri KanakadAsa. This is a beautiful translation from Rajeev Ramachandra on FB Kannadiga forum. 


It is well know that Kanakadas compositions are always a little tricky to decode, as the meanings are hidden within complex riddles. Such compositions are called shardoola vikreeditha in Sanskrit..
This composition expounds the various facets of Lord Krishna, Adi Keshava, KanadAsA's aaraadhya daiva.

Eetha-neega Vasudevano e samstha lokadodeya ... Now, this is vAsudEva, the Lord of this entire universe ...

dAsagolidu tEranEri tEji piDidu nadisidatA
Daasa (Arjuna)nige volidu; tErannu yEri (rathavanna hathi); tEji (Horse) piDidu (taking control of); nadisidata (he navigated it)

The Lord melting to His servant, mounts the chariot, takes the rein, and navigates through the battlefield. The Lord submits Himself to those who submit to Him and navigate them through the difficult times. 

In the following verse Krishna’s deeds in Mahabharata are identified, but by connecting various relationships of Mahabharata characters…

First Paragraph:
dhanujeyALda annana ayyana, pithana mundhe, Kouravendrana  anujeyalidavan shirva katharisuthaa, anujeyalidavana benki muttadanthe kaaydaa ... rukmana anujeyaalidavana murthee yannu nodiro. eethaneega vaasudevano.---

Dha - Rakshasha, Anuje - Sister ('anu' means together, 'Ja' means born); Dhanuje - Rakshasi; in reference to Mahabharatha, Dhanuje is Hidambe; aaLda - rules or husband of; dhanujeyaalidavanu - husband of Hidambe, which is Bheema ; aNNana - Bheem's elder brother - Yudhishtira.. ; ayyana - father; Yudhishtira's father - Yama ; pitana - his father, i.e. Yama's father - Surya (SUN),

So, dhanujeyALidannana ayyana pitana means SUN :)
Kouravendrana - Duryodhana; anuje  - Sister - sister of Duryodhana -Dhushyale; [Dhushyaleyanu] aalidavanu - her husband i.e. Jayadratha; shirava kathirusutha - severing the head; anujeyalidavana - Krishna's sister is subhadre, and her husband is Arjuna; benki muttandane kaaydaa - Krishna protected Arjuna from falling into the fire.

Krishna ensured that Jayadratha's head was severed before the Sun was set. Had the Sun set without severing Jayadratha's head, Arjuna had vowed to enter into fire to avenge the death of Abhimanyu.

rukmana anuje - Rukma's sisteter, Rukmini; aaLidavana - Rukmini’s Husband, Krishna; moorti - form; annu nodiro - please see

So, the line "dhanujeyALida annana ayyana, pithana mundhe Kouravendrana  anujeyalidavan shirva katharisuthaa, anujeyalidavana benki muttadanthe kaaydaa ... rukmana anujeyaalidavana murthee yannu nodiro"simply means - look at the glorious form of Sri Krishna. 

Second Paragraph:krooranAda phaNipabANa taraNijanu nireekshisalu, veeraneccha yasuge bappudannu eekshisee, dhaariNiya padadalauki charaNa bhajaka narana kaaydu, bhArakartanAda dEva eeta nODiro 

krooranada - the cruel; phanipha - snake, bANa - arrow; phaNipabANa  means - the "snake arrow" or "sarpAstra" ; tarunija - taruNa is Surya (Sun), born from Sun is KarNa, so taruNija is KarNa; Nireekshisalu - anticipating or waiting for the right time; veeraneccha yasuge - when sarpasthra was thrown at Arjuna with a lot of power and strength by Karna; bappudannu - eekshisi - seeing the oncoming (sarpAstra); dharuNiya padadaLouki - by pressing the Earth / ground (Krishna depressed the earth and the entire chariot went couple of inches down. The sarpastra missed the neck and hit the crown of Arjuna and thus saved his life); charana - feet (of Lord Krishna); bhajaka - one who worships, i.e. Arjuna; narana kAyda - one who protected the human; Krishna protected Arjuna from KarNA's sarpAstra; bhArakarthanAda deva eetha nOdiro - see the Lord who is the cause behind everything; one who part and parcel of shrusti (creation), sthithi (position, fixedness, sustenance, ordinance, inertia, constancy, state, shape), laya (dissolution, rhythm)


Paragraph 3
vyomakeshanippa deseya aa mahAmahimeyuLLa, 
sAmajavanu yEri baruva shaktiya eekshisi,
prEmadiMda uravanoTTi, diMgarigana kAyda, 
sArvabhauma vaDAdAdikEshavanna nODiro.

Vyomakesha -
Vyoma - aakAsha (eternal sky), Kesha - hair; one who's hair is the sky or who's hair is spread across the skies, and who holds Ganga in his jhaTa, i.e. Shiva; aa deseya - in that direction - Shiva resides in the North-East, i.e. eeshAnya, where the kailasa parvatha is; mahAmahimeyuLLa sAmaja - the elephant of significance; this is related to narakAsura's son Bhagadattha who had an elephant called "suprateeka" - or alternatively "mahAmahime";  he was the king of Pragjotishapura, which was on the North-East side; 
vannu eri - [Bhagadatta] seated on [the elephant "suprateeka"]; shaktiya - shakti astra (nArAyaNAstra); Bhagadatta threw the vaishNavAstra; eekshisi - upon seeing this; prEmadiMda - with love, uravanoTTi - He presented His own chest; and saved Arjuna from the lethal weapon of Bhagadatta;  diMgarigana kAyda - protected His devotee or "servant"; sArvabhauma varAdAdikEshavanna nODiro - look at the magnificent emperor of the whole Universe, the all granting Lord Adi Keshava.

These are the popular stanzas used in the movie KanakadAsa, beautifully sung by PB Srinivas.