Ishavasya Upanishad (4)

अनेजदेकं मनसो जवीयो नैनद्देवा आप्नुवन्पूर्वमर्षत् ।तद्धावतोऽन्यानत्येति तिष्ठत्तस्मिन्नपो मातरिश्वा दधाति ॥४॥

[That non—dual Atman, though never stirring, is swifter than the mind. The senses cannot reach It, for It moves ever in front. Though standing still, It overtakes others who are running. Because of Atman, Vayu, the World Soul apportions the activities of all.] 

(The one self never moves,yet is too swift for the mind which moves more than the speed of air, even more speedy than the light.
The senses cannot reach it,yet lt is ever beyond their grasp.remaining still, it outstrips all activity,yet in it rests the breath of all that moves.it moves, yet moves not. We are the vessel - the pot - and the pot moves in the illusion that the conciousness is moving with it . How the space which is in and out of the pot could be moved !!

Aadi Sankaracarya says Brahman is 'Satyam-Gnanam-Anantham'
"Satyam Gyanamanantam Brahma"

(1) Satyam : that which does not change the nature that is ascertained to be its own is 'satya' ..So, the word, ‘satyam’ distinguishes Brahman from mutable things. 
(2) The word, ‘jnana’ means consciousness.it itself negates the idea of the agent of knowing.If It is the agent of knowing, It becomes changeful and so cannot be 'satya'.
(3) That indeed is 'Anantha' (infinite) which is not limited by anything. ’The Infinite is that where one does not know anything else’.
If It has such distinctive attributes as becoming the agent of knowing, It cannot logically be pure existence. 

Everything is 'Concequent occurrence' in a cosmical setup.This system, which is physio-socio-cosmological, can be understood only on the acceptance of a living principle pervading all things, a life that is indwelling the parts, which look like physical entities. We human do hav the highest amount or unit of prana among all the organism and do hav the possibility to increase the life energy upto its double. When we feel joy,even his joy of the feeling that one is alive does not come from any part of the physiological system. This is an instance of the presence of an unknown content operating beneath and behind visible particulars, which are otherwise physical in their nature. Joy is , in one-conciousness , we call it Brahman ♡ )

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Bramh ko humlog janneki seema me bandh nahi sakte. Hamari ye sharir, ye mann, bhavnayen, buddhi brahm ko bayan nahi kar sakta. Drig-drishya viveke, panchkosha viveka, har shastra us anantha satya ke bareme hai jo gnan ki shrot hai per gyan nahi. Isilie shankaracharya brahma ke bareme tin sabdh diye jo judkar suddh-bodhse unka abhasmatra paya ja sakta hai. ''Satya-gyana evam ananta" jo satya hai wohi gnan hain or wohi anant.

Yadi gyani hi 'woh' hote - to gyan ki prakriya ki paridhi me aate per woh us daireme nahi aate. Or ananta bhi wohi jinme dusra koi dusra kuch nahi janta. Finite ki koibhi mandand se infinity ka parimaap kaise ho sakta hai !! Or Jo srist hi nahi hue - anadi hai - unko nast bhi nahi kia ja sakta. To unka seemakal bhi nahi. Unhe kaise kaal *samay* ke daireme rakhenge ?

Jaise kalash ko idhar udhar kar sakte hain, per usme or uske bahrme jo khaali jagah hai woh to chalkebhi nahi chalta. To ye illusion matra hai ke main kalsa ko uske andar ki space samet chalfir raha hai. Woisehi ye bhram hi hai ke hamare sharir chetne ko khudme lekr chetnasamet chal rahe hain. Sirf sharir chalti hai - chetna sthir hai.

Ye anand ki aadhar hamare manastattvik adhar nahi. Hum jeevet hai ye chotisi anand ka ehsaas bhi chetna me hai. Manastattvik gyan anand nahi. Anand kuch aaisa hai jo hum samaj nahi sakte. Anand us ek-chetna, suddh vivek me se aati hai. Hamare buddhi se paare ki chetna se. Us chaitanya se khudko jodtehi hum bhi us chaitanya ki poornima me poornata me samil ho jaate hain.

Samaj nahi sakte bata nahi sakte buddhi se pakr nahi sakte firbhi Brahman humse alag kahan !!

!! Namo brahmaane !!

Isavasya - (Karma) - Ghrina, kaam,krodh, lobh- hame bandhta hai,, Prem hame aazad karta hai

Khudko pehchano. Aapne kendra ke ore aao.
Jabtaq insaan kendrit nahi hota, mann bahr ke taraf daudta rehta hai. Ye mannka daudna jo hame daudati hai wohi swarthi- karma ja utsya hain.
Hum khud premswaroop hain to kahan daudna ? Aankhen bandh karke shant baithnese hi hame us shrot ki us dhara ki pehchan hone lagti hai jo hame uske utsya taq le jaata hai.
Hamari khud se, atma se ye pehchan hamare karm ko nihswarth banata hai. Dusre ke hithme kia hua kam. Ek brihad parivar jisse hamare shastra 'vasudaiva kutumvakam' kaha hai us sampoorn jagat ko hum khudme samil kar lete hai. Atmabhav se kia hua har karm seva hi kehlata hai. Hum jab us brihad parivar ke lie - viswa parivar ke lie sochne lagte hain, karm karne lagte hai to hamari mann failta hai. Chetna judne lagti hai..... jaise parnanu jodkar anu bann jana or or sthirta nischalta ke tarf badhna - ye saari prakriya chetna me hoti rehti hai. Kisiko bahrse pata bhi nahi chalta per woh anand woh urja ki sarvoccha seema taq hum pahuch paate hain. Jeevan yehi hai.

Swarth hame bandh sakta hai - jahan swarth nahi , wahan konsi bandhan ??
BhagvadGita, Astavakra Gita, Upanishad hame karma se mukti taq pahuchneki vaani sunate hain. Hamare chhote se chhote karm se hum dusre ki mann ki sthiti ko upar uttha sakte hain.

Buddhi- yog ke jariye , us madhyam se kaam karna. Samajhkar - Jaankar , ye kehte hain Bhagvad Gita sloka me bhi....

Hunlog itna to samjte hain 'nature ke saath co-operate karnese nature bhi hamare saath co-operate karne lagti hain.' Saare shristi hi jab conciousness se chalti hai to hame bhi us one-conciousness , one organization ke sahyog me khudko le aana chahie. Tab woh supreme energy hamse kaam kara lenge, hame khudse chesta nahi karna padega.

Yehi 1,2 or 3 ye tino verse ke saar hai. Ek parivaar me jaise alag alag logoka alag alag bhumikayen rehti hai - or kuch niyam-kuch kaidese poore parivar me taalmil banaye hue sab aapne aapne karm /duties poore karte hain. Bilkul woisehi is universe ye nature ko hum alagsa ek bankar nahi chala sakte. Woh hamare baat manege nahi -  ek unit ke rupme hame hamari action hamare participation ke jariye us viswachaitanya me judna hoga.

Hatred, jealousy, comparison, complaint , blame ye saare mannme chalnewali prakriya hame woh samagra-chetana se durr kar deti hai. Hame firse karma-cycle (karmabhog) se bandh deta hai.

Suddh buddhi ke aadharper kie gaye karm ke madhyam se hum chetna ki poornata ke tarf aate hai.

Selfish karm hame andhkaar lok ke taraf dhakelta hai yadi humlog hamare true nature , hamare atma ko jannese khudko rokte hain to.....

Kal agla verse ko janeki koshish karenge :-)

Ishavasya Upanishad (3 )

असुर्या नाम ते लोका अन्धेन तमसाऽऽवृताः ।ताँस्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जनाः ॥३॥

*Verily, those worlds of the asuras are enveloped in blind darkness; and there to they all repair after death who are slayers of Atman *

Here in the third stotra states about the unillumined worlds clouded by the blinding darkness of ignorance.
Slayers of atman means ?
Those who have destroyed their self. Who perform works, without having arrived at a knowledge of the true Self. Upanishad clearly indicates they go after death to those worlds of demons.

In our previous posts we were talking about evolution and karma theory and how noone can exists without action. 

Know that Work is a spiritual longing. It originates in the deepest recesses of being, whether it is a happy or unhappy service. The impulsion to act persists due to the finite existence, again, this finite existence is due to our prarabdha karma . When our body moves in a given direction - we call it work,,The mind moves in a given direction - we call it thought, The feelings move in a given direction-we call it desire. 
All these move towards a wholeness of experience, to become one. Towards brahman.

There are hundreds of explanations available but the gist is
We have to blend *avidya* and *vidya* together for the sake of freedom and immortality, says the Upanishad. 

"The bondage to which we are subjected by action, day in and day out, will make us disgusted with everything, and we will be automatically freed from the impulse to act. The world (maya) itself will liberate us from its clutches when we have paid our debts to it."

Paying our debts and performing action we may transcend our karmic cycle.  It is ignorance of not performing our duties and searching for God sitting somewhere in the sky. And it is utter ignorance to get stuck in our action n worldly desire alone.

Ishavasya Upanishad (2)

कुर्वन्नेवेह कर्माणि जिजीविषेच्छतँ समाः ।एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे ॥२॥

[ If a man wishes to live a hundred years on this earth, he should live performing action. Continuing to act in the world,one may aspire to be one hundred.
Thus, and only thus, can a man be free from the binding influence of action. ]

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So, we get that the sloka speaks about action (karmakanda). Questions may come in mind As it is said that the knower of brahman got liberated through GYANAMARGA (Gnanakaand) Then what is karmamarga and how this is important ? What is jeevanmukti ? Who are jeevanmuktas ? While one knows *Brahma satya jagad mithya * aspiring to be the knower of Brahm -how it is important fr a seeker to act ?? And most importantly "who acts as a divine- instrument an how do they perform according to divine's plan ??

Life is identified with action, while God is identified with omnipresence. Here we shall see what is connection between omnipresence and action....

Swami krishnananda has beautifully given the explanation : "the impulsion to act arises not from any psychological centre. It is not 'my mind' or 'your mind' that is just thinking in terms of a project or an action. Its basis is somewhere else. The foundation of the very impulsion to act, is not in the instrument of action. It transcends the instrument. "

As an example, if we hold an axe in our hand it doesnot cut a tree. It is the mind who gets an impulse to cut the tree cut hence the body as the agent of action via mind is cutting the tree by the axe.The mind and the body of the human individual, for instance, may be said to be the instruments of action. But instruments themselves cannot be causes. The causes are interior, precedent to the agent of action as well as the instrument, and when the small mind find its connection to the bigger mind who is one with the higher conciousness - then the action is auto impulsive and is according to the bigger mind.

BhagavadGita also says that no one can exist being inactive . But its meaning is not that easy to understand. Why is it difficult to be inactive? There comes the 'karma' theory and the theory of 'evolution' .
The shastras n the words delivered by the ancient rishis there are so much connected. We may find the essence of one into another. This is the beauty of our Sanatana-Gnana. They all hav spoken in one tune. From the ONE big-mind.

The impulsion to act arises through the instrumentality of a human individuality, which again has a remote aim in front of it . There is an incessant transformation taking place in the constitution of every little being, even the inanimate matter is included. "The constitution of the present form of the individuality is inadequate and would not suffice for the fulfilment of the purpose of evolution."

Performing action in the outer world and seeking what is hidden deep inside.
Gyana gives vairagya - and then whatever action is performed is free frm desire, free frm attachment : if we are not attached even to the fruit - then who shall be there to reap ?? The term 'jeevanmukta' comes this very way.

The first and second verse are deeply connected. 

Life cannot be without action and attainment if moksha (liberation) cannot be only with action (karmayoga) . Without gyanamarga no-one can get there. 

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Fr reference : here
The qualification to be acquired for studying Jnana kanda is described. This is called “sadhana chatushtaya ”
Like the 'choupaya' it too requires four foundation (feet) to stand. Lets see what are they.

(1)ATMA-ANATMA VIVEKA : discrimination between the eternal and the ephemeral.  

(2) VAIRAGYA :
Non-attachment to enjoyment of objects both here and hereafter. 

(3) SIX FOLD DISCIPLINE : Under this comes  - 

(i)Sama -control of or mastery over the mind.
(ii) Dama - control of the external sense organs  
(iii) Uparati - strict adherence to one’s duties and obligations, called dharma.
(iv)Titiksha -  endurance of heat and cold, pleasure and pain, tolerance of all discomfort .
(v) faith in sastra and guru (teacher) (sraddha)
(vi) focus (citta-aikaagrataa) and calmness of mind (citta naischalyam ) called 

(4)MUMUKSHUTVAM :  

Intense yearning for liberation for liberation (mumukshutvam) .

And this is very important so read this carefully :

**The means for acquiring this 'sampatti' consists of 'karma yoga' and 'upasana' . Though the chances of benefiting from the pursuit of jnana kanda are greater, if one takes to that pursuit after acquiring sadhana catushtaya sampatti, one who has not yet acquired it is not precluded from pursuit of jnana kanda for lack of it. One can practice the elements of sadahana catushtaya samaptti and the pursuit of jnana kanda simultaneously**

In Upanishad it is clearly mentioned that - 

**Karma Is Not Means Of Liberation. Knowledge Of Identity With Brahman Is The Only Means Of liberation.**

Few Upanishad statements that knowledge, not karma, is the means of liberation are as follows : 

(1) Kaivalya Upanishad
“It is through renunciation that a few seekers have attained immortality – not through rituals, not through progeny, not through wealth".(na karmana na prajayaa na dhanena tyaganaike amrutatvamaanasuh).

(2) Mundaka Upanishad  "Indeed those who consider karma to be a means for moksha are fools. They enter old age and death again and again.”

"These ritualists do not know the glory of moksha due to their attachment. Consequently these wretched ones fall down when the Punya is exhausted.” 

(3) Brhadaranyaka Upanishad 
“He, who in this world, without knowing this Immutable, offers oblations in the fire, performs sacrifices and undergoes austerities even for many thousand years, finds all such acts but perishable; he, O Gargi, who departs from this world without knowing this Immutable, is miserable. But he, O Gargi, who departs from this world after knowing this Immutable, is a knower of Brahman”.

*** “Whoever in like manner knows It as, ‘I am Brahman’, he becomes all this. Even the gods cannot prevail against him, for he becomes their self. Whereas he who worships another god thinking, ‘He is one, and I am another does not know. He is like an animal to the gods.”  *****

(4) Kenopanishad  :
“Through knowledge is attained immortality” (vidyayaa vindate amrutam”). 

(5) Brhadaranyaka Upanishad “Brahman has to be recognised by the mind alone. (“manasaa eva anudrashtavyah”.)

(6) Kathopanishad 
“This is to be attained by the mind alone.“ 

(7) Taittiriya Upanishad II.2.1 – “The knower of Brahman attains Brahman” (“Brahmavid apnoti param”)  

(8) Kathopanishad :
“Superior to the Unmanifested (Maya) is the Infinite who is......without worldly attributes, knowing Whom a man becomes freed and attains immortality.”
(“....Yam jnaatva mucyate jantuh...”). 

(9) Brhadaranyaka Upanishad
“....that very Atma I regard as Brahman. Knowing Brahman, I am immortal.” (“Tam eva manya aatmanam vidwaan brahma amrutah amrutam.)

There are hundreds of stotras in sruti (ved) which describes the single path fr the attainment of 'truth'. We are not going to the detail here fr it would be very lengthy. But 

The gist is : 

(A) Service gives merit which pushes one towards the thirst to know. 

(B)Moksha cannot be attained by Karma or knowledge combined with Karma. 'Jnana' knowledge alone can confer Moksha. Karma purifies the mind and helps the aspirant to attain knowledge. 

(C)Teacher shows the way to prepare ones mind fr the ultimate truth.

(D) It is the mind alone by which one has to know the absolute.  

Aage hindi me isper kuch or charcha karenge :)

Ishavasya Upanishad (1)

The 1st verse
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ॐ ईशा वास्यमिदँ सर्वं यत्किञ्च जगत्यां जगत् । 
तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ॥१॥

At the heart of this phenomenal world,within all its changing forms,dwells the unchanging lord.

so, go beyond the changing,and, enjoying the inner,cease to take for yourself what to others are riches, protect the self by renunciation.

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It is the Consciousness, when perceived, appears as the world.
AGAIN it is Consciousness which perceives Itself.

When there is no doer/perceiver - is that nameless, formless, infinite..... **whatever-that-is** . and is **Isha** . Everything in what we call as ‘world’ is made up of and permeated by  #Consciousness. 
This is what is meant ---> "Ishavasyam idam sarvam"

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Then here is the second line of the 1st stotra.
What is 'Sanyasa' (renunciation)

The first type is the *relative renunciation* where a karma yogi refrains oneself from wrong action.

The second type is *Vividisha sanyas*. It is for the ones who are committed to knowledge, who renounce 'artha' and 'kama' for the sake of 'moksha' liberation.

Then comes *Isvidvat sannyas* , which is the absolute renunciation.  where ones ego (ahamkar),
'doership' and 'enjoyership' both is resolved into the truth of thyself. this is what ‘tyaktena’ means....
 
Resolution of ahankar is 'bhuj'. enjoyment of fullness, happiness, freedom which is already there.Aadi Shankara says 'may yu protect, 'bhunjita', and not ‘may you enjoy’.
 
The ‘absolute renunciation’ is protection from sansaar ,which is the cause of unhappiness.
Understanding the truth of oneself and the universe being one n non dual - is the protection from sorrow. 

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Isha Upanishad ke pehla stotra Gyanyog ki sarvoccha patth hai. Mahatma gandhi kahen the " saare sashtron yadi jalkar rakh ho jaaye to ye do stotra me unke saar reh jaega.... "

Sab kuch woh ek hain. Unke acchadan me. Jaise hawa ka odni . Jaise khaali jaghe se bana hua ghar.

Osho ki ek baat jo mujhe bahot pasand hai - ghar space se bannta hai...diwar se nahi. Diwar to kamra se kamra ko alag karneke lie !! Per ghar ?? Woh to khaali jageh matra hai jisse hum diwarose dher lie hain. Kitna sunder baat, haina ?? Khaali hote hue bhi poorn.
Anderbhi-bahrbhi...Isa - iswara, brahman. Sarvoccha chetna - chaitanya. One conciousness. Yehi ek suddh-chetna hi ekmatra satya. Samaj se bhi pare ki satya. Advaita-tattva. 

Mithya jagat ka janm bhi isi chetnase aata hai jab hum janneki koshish karte hai. Ye jaise Space ko diwar se gherkar ghar bana lena or diwar hi ghar hai jaan lena !! Jab ye mera ghar tera ghar janna samjna mit jaata hai to diwar bhi nahi rehta.
Sirf shruti (ved) ke gnan se hi ye janneki bhul - ye doership - ye KartaPan ko mita sakte hain. Diwar ki tucchata ki gyan aa sakta hai. Sirf gyan ki tarvaari se hi agyanta ko kat sakte hain....ek rashmi (lightbeam) se andhera katneke jaisa.

Ye jaise matrikrod me sishu ki krida. Ma ke godime aapna hath pyair chala raha hai ,acche aache kapde bhi pehn raha hai, khabhi raha hai , hasbhi raha hai , dekhta bhi hai per karta woh nahi...ma hain. 

Chetna jab us sthar pe laut aati hai to aata hai bliss , aapne aap ho jaati hain samarpan. Sama jabtaq nahi to arpan hogi kahanse ?? Kiska hai ? Kya hai ? Or Kisko denge ?

Ye ek stotra us viswas ki utsya hai - gomukh se ganga ki dhara ke jaisa !!

Namo advaita-tattvaya mukti pradaya...namo Brahmane vyapine nirgunaya !!
* Jo bhi hai * yehi hai....

Sanyas ke jariye khudko protect karo . Atma ko bachao. Kaise ? Sanyas kise kehte hai ? Sirf arth or kaam ko tyag dena ? Humse koi galat karm na ho isse bachna ?? Ye bhi marg hai. Sanyas ko samjneki. Per sanyasi unhe kehte hai jo jante hai woh kaun hai. Jo sama me aa gaye. Main wohi hun ye satya ki anubhav. Ek brahmachari wohi hai. Brahm-sama . Samadhi lagana nahi padta hai. Baithna nahi hota hai. Jidhar bhi drishti jati hai jobhi karte hain- ek me rehte hue . Sansaar ka bhar lenewala. Kahase aaya kabiliyat ? Kartapan nahi rehnese. Yehi sarboccha gyan or jeevan yagna me aham ki ahuti . unme na to kalke lie paschataap rehta hai na anewala kal ke sukh ki aash. Poornata ki uplabdhi aati hi khudko jannese. 

Ishavasya Upanishad

♥ ॐ ♥ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते । 

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥

ॐ शांतिः शांतिः शांतिः ॥

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Om.
That is full ...This is full.
That is the whole....This is the whole...
This fullness/wholeness has been emerged from that fullness/wholeness still wholeness remains...
Again, When this fullness merges in that fullness, all that remains is fullness....

Om. Peace! Peace! Peace!

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♥ Om ♥
!! Han !! hain !! 
!! Sampoorn hain !!
Isavasya ke suruvat hi ye poornata se. Srishti aayi , to Urja ki woh anadi anant shrot se jo paripoorn hain. Hum aayehi us paripoornta se. Aaisi purnata - jise na to sakaratmak kahan ja sakta hai na hi nakaratmak !!
Nakaratmakta ki aabhaas bhi hogi tabhi to kisiko sakaratmak kahenge na !!  Nakaratmakata hain hi kahan ?? !!

Brahmand ke taraf dekho, Srishti ke kan kan yehi poornata vyakt karta hai. Aapne aankhe band karke bhi dekho kitne poorn ho tum. Isi kshan me sampoorn. Bus haiii, jo bhi hai sirf 'haan' hai. Kahin koi 'na' nahi. Uday ke palse lekr aasth ke paltaq suraj bhi pal pal muskurata hua haan haan hi keh rahe ho jaise...
Sagar ki haar lehrki utna bhi jitni khusise - mil janabhi utni khusise bharpur. Kahan hai kami ? Kounsi koneme ?? Dhoonte reh jaoge per kahin koi kami dhoond paenge nahi....Ped me lage phool or fal, udta hua ya baitha hua panchiyaan, patjhaar me raste per gira hua patta taq ko dekho - kitne poorn hai woh saare !!  

Iswar ki poornata sabdhome vyakt karna ya hamare seemeet gyan ki daireme samajna kathin kaam hai. Poornata ki kalpana hum apoornata ki agyanta se pehchanneki koshish matra karte rehte hain. Jaise kalpana me ek golak ya golakar tej ya roshni aata hai - ek sphere , jo sampoorn hai. Ye hai hamare kalpana ki uddan. Itnataq. Kyunke dharna de di gayi or hum kisike die gaye dharna ke aadharpe adhara ko dharneki chesta kar rahe hote hain.

*Poornata se jo bhi aaya woh bhi poorn hai - or woh ya woh sab aneke baadbhi poornata poorn hi reh jaata hai * 

Yebhi badi achraj wali baat haina ? Are samunder se bhi ek lotabhar paani utha le aate hai to total paani se ek lotaa pani kam ho jayega ki nahi !! Ye kaise aajeeb baat fir ?? 

Per kabhi sochkar dekhe ho ? Aap aaye kahase ? Ma ki garv se na ? Woh ma, unke sharir ek dusra sharir ka janm di - ek sampoorn sharir ko firbhi unke sharir ghatkar chhota ho gaya kya ?? Woh bhi poorn hi rahi. To aab us Poornata ki kalpana karneki prayas karo jahanse itne bishal srishti janm lia ho- woh kaisi poornata hogi ?? !! Ek ma ka aachal ki chaav unki presence agar itni badi hoti hain to us vishal ke acchadan  kitne bade honge or kis kadr hote honge ?? 

Fir puch sakte ho - yadi poorn hi hain, to hum me ye kami ka ehsaas kaise or kyun ? Yahataq ki koi gyani, realized mahatma bhi dusre ko sukhi karneki maqsadse, mission se kyun daudte rehte hain ?? Jab sabkuch paripoorn hi hai to kounsi khhamiya ko poori karneke lie ?? Yahataq ki vignan ki atomic structure parmanu me bhi to (+) or (-) ve hoti hai !! Fir vignan or poornata kya alag alag pehlu hai ??
Puch sakte ho aapne to kahan tha is upanishad ko hamare jeevan ki paripoornata se ek karke dikhayenge !! Tau ??
Is prasna ka uttar aage hum sab janneki koshish karenge !!

Om !! Shanti ! Shanti ! Shanti !!

Preface, Isavasya Upanishad

Aajse, har roj subha Isavasya upanishad ka ek ek path ko aapne manan me kholneki koshish kar rahi hun.....

Ye blogs me language hindi,letters roman rahega : takey sab padh paaye. Hindi bhasha to sab bolte samjte hain per bahot log hain jinhe devnagri harf sableel padhna nahi aata. Ye har ek ke lie likh rahi hun jo pichle kuch salonse humse jude hue hain, premse ma didi behn dost bulate hai - or sirf bulate nahi woisa aadar bhi dete hain hain.

Hamne dekha, ek sikshak ki drishtise tatolke dekha - bahotlog ucchalte kud te to bahot hain per ye sanatan gyan ko unlogomese  matra kuch hi ginechune log aapne chintan me la paaye ya unhe mila.

Sawal aa sakta hai iswaqt #isa hi kyun ?? Aajkal sadguru/sadsikshak mil pana badahi muskil, uparse gyan bantke paisa pitna - sanyasi banne bananeki ghong se bhi bade 'lobh'.... koi himmat karke ek sawal isper puchbhi liya kahi- to profit ke hisse me bhagidaari rakhnewale kuch badbole woh voice ko dabaneki koshish karta rehta hai , inbox me khel chalta hai aape gut ke promotion/ dusre gutke demotion ka . Website me kuch rahe na rahe ek donation ka box jarur rehta hai. Sharda kand jaisa woh paise kis magarmacch ke pet me jaake ghus raha hai iswar ko hi maloom !! 

To ye prativad jaruri hai. Webcast/CD /VCD me is sanatan gyan ko world market me bechkar profit kamaneki jawab jaruri hai. Yahataq ki webcast package- early bird offer - main bolunga tum suno or well in advance booking karakar early bird bannke paise bachao !! Kya hum gurugharane itne lobhi bann gaye !! Asavyata se nahi - savyata se sammukh samar daarkari hai.Islie ispal #Isavasya.

Poorna to woh hai jo bant ta hai. Jis bharpur patra se uchalkar girta rahta hai - kyunke nahi bantega aadhik ho jaega - to sabko lene do ....woh hoti hai poornata. Humne kuch vyakti ka astavakra gita tak padhkar dekha , ghuma firake har ek chapter me 'hamare sanshtha me aao or pranayam dhyan lagao ' ka msg hai. Itne jehrile chetna - ke ye taq likkha hua hai " bahot sanstha ke log kehta hai, haaske nachke gaake kya milega !! " kon kya kehta hai yehi sab dekhne dikhane ladhaneke lie duniame aaye ho ?? Guru ho na ?? De diya woh tinsau rupyaki astavakra gita aagla din kisiko.

Isavasya ek eisi shantimantra se shuru hui jo purnata ka baat pahuchata hai. Patna ke Ramkrishna mission se ekbaar swami vivekananda ki ek 'vedmantra' cassette lekr aayi thi durgapooja me - unke aapne voice me vedmantra - tab mere sanskrit ucchran saaf nahi tha, chhotasa arjun ke chhotisi ma thi. Per sayed woh cassette or woh gambhir awaaj me aaisi jaadu thi ke ved me dhire dhire mere ruchi hone laga. Kuchbhi nahi janti thi kahan jayun kiske paas sikhun .....
naukri, gharke kaam , chhota baccha, anjana sahr, pati or sasural ke ye sabme abhiruchi ya protsahan nahi rehna - hazaro golmal ke andarbhi jo tha woh ye hain ke main paripoorn thi. Hosla purn tha - abhi nahi to kya ? Hoga jarur. Mainbhi kisidin aaise uddyakt kaanth me vedstotra uccharan kar padhungi. Bina samajkar nahi - samjte samjhaate , khud sikhte or sikhate hue....

Bhagvan kahi dur aasmannme baithe hue hai ye jaise ek kalpana matra hai - bhagvan mere tere har ek ke dilme ; woisahi poornata koi aleek chiz ya 'Oooo sooo much full complete, WOW !! ' ye sab kehne sunneki chiz nahi hai. 
Hum jaise hai- jis palme jis paristhiti me hai - mannme muskurate hue us paristhiti ko swikarkar apurnata kaam ko duniame aapne karm se complete karneki kshamata ya holsa ki paripoornata ko hi sampoorn kehte hai.

Ankh kholkar dekho. Charo tarf haar disha me. Saji hui sunder bagicha nahi bannke phool ko bhi. Tumhare gharke golden retriver nahi sirf -stray dogs ko bhi. Hamara koshish hoti hai sunder mukhoteme khudko parosna. Mitao us mukhote ko , woh chikni-chubri sabdhonko. Jo tum ho, jaise ho ,woise jisdin samne aate ho - tabhi logoke nazarme aap khudko dekh paoge. Warna adhyatma, shanti, ye sab baton ka baat hokr reh jaega. 

yadi sahi gyan aa jaata, *practical world jisse hum sab roj jeete ya jhelte hai* or *jisse hum gyan samjte hai* - unme bibhed mit chuka hota itne dinome. Nahi hua - matlab kuch missing link hai, kuch golmal hum sabme haii....

To upanishad kathin hoga. Per sablil hogi. Sahaj. Mere tumhare upanishad. Hamare jindegi jaise hai, phool ke bhaati usiko woisehi prabhuke charanme saja denewali upanishad. Kahan ganth hai us jagehko samjkar kholneki aarzi mannme lekr poorn hosla or asthaa ki rupwali ye upanishad. 

Main main bannke - tum tum bannkehi - 'Hum' banneki upanishad.

(35)* Kobitay Chandogya Upanishad * (Part 4,Ch -16,17)

॥ चतुर्थोऽध्यायः ॥
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॥ षोडशः खण्डः॥  
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एष ह वै यज्ञो योऽयं पवते एष ह यन्निदँ सर्वं पुनाति । यदेष यन्निदँ सर्वं पुनाति तस्मादेष एव यज्ञस्तस्य मनश्च वाक्च वर्तनी ॥ १ ॥
तयोरन्यतरां मनसा सँस्करोति ब्रह्मा वाचा होताध्वर्युरुद्गातान्यतराँस यत्रौपाकृते प्रातरनुवाके पुरा परिधानीयाया ब्रह्मा व्यवदति ॥ २ ॥
अन्यतरामेव वर्तनीँ सँस्करोति हीयतेऽन्यतरा स यथैकपाद्व्रजन्रथो वैकेन चक्रेण वर्तमानो रिष्यत्येवमस्य यज्ञोरिष्यति यज्ञँ रिष्यन्तं यजमानोऽनुरिष्यति स इष्ट्वा पापीयान्भवति ॥ ३ ॥
अथ यत्रोपाकृते प्रातरनुवाके न पुरा परिधानीयाया ब्रह्मा व्यवदत्युभे एव वर्तनी सँस्कुर्वन्ति न हीयतेऽन्यतरा ॥ ४ ॥
स यथोभयपाद्व्रजन्रथो वोभाभ्यां चक्राभ्यां वर्तमानः प्रतितिष्ठत्येवमस्य यज्ञः प्रतितिष्ठति यज्ञं प्रतितिष्ठन्तं यजमानोऽनुप्रतितिष्ठति स इष्ट्वा श्रेयान्भवति ॥ ५ ॥ 

॥ चतुर्थोऽध्यायः ॥
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॥सप्तदशः खण्डः॥   
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प्रजापतिर्लोकानभ्यतपत्तेषां तप्यमानानाँरसान्प्रावृहदग्निं पृथिव्या वायुमन्तरिक्षातादित्यं दिवः ॥ १ ॥ 
स एतास्तिस्रो देवता अभ्यतपत्तासां तप्यमानानाँरसान्प्रावृहदग्नेर्ऋचो वायोर्यजूँषि सामान्यादित्यात् ॥२॥ 
स एतां त्रयीं विद्यामभ्यतपत्तस्यास्तप्यमानाया रसान्प्रावृहद्भूरित्यृग्भ्यो भुवरिति यजुर्भ्यः स्वरिति सामभ्यः ॥ ३ ॥
तद्यदृक्तो रिष्येद्भूः स्वाहेति गार्हपत्ये जुहुयादृचामेव तद्रसेनर्चां वीर्येणर्चां यज्ञस्य विरिष्टँ सन्दधाति ॥ ४ ॥
स यदि यजुष्टो रिष्येद्भुवः स्वाहेति दक्षिणाग्नौ जुहुयाद्यजुषामेव तद्रसेन यजुषां वीर्येण यजुषां यज्ञस्य विरिष्टँ सन्दधाति ॥ ५ ॥
अथ यदि सामतो रिष्येत्स्वः स्वाहेत्याहवनीये जुहुयात्साम्नामेव तद्रसेन साम्नां वीर्येण साम्नां यज्ञस्य विरिष्टं सन्दधाति ॥ ६ ॥
तद्यथा लवणेन सुवर्णँ सन्दध्यात्सुवर्णेन रजतँ रजतेन त्रपु त्रपुणा सीसँ सीसेन लोहं लोहेन दारु दारु चर्मणा ॥ ७ ॥
एवमेषां लोकानामासां देवतानामस्यास्त्रय्या विद्याया वीर्येण यज्ञस्य विरिष्टँ सन्दधाति भेषजकृतो ह वा एष यज्ञो यत्रैवंविद्ब्रह्मा भवति ॥ ८ ॥
एष ह वा उदक्प्रवणो यज्ञो यत्रैवंविद्ब्रह्मा भवत्येवंविदँ ह वा एषा ब्रह्माणमनुगाथा यतो यत आवर्तते तत्तद्गच्छति ॥ ९ ॥
मानवो ब्रह्मैवैक ऋत्विक्कुरूनश्वाभिरक्षत्येवंविद्ध वै ब्रह्मा यज्ञं यजमानँ सर्वाँश्चर्त्विजोऽभिरक्षति तस्मादेवंविदमेव ब्रह्माणं कुर्वीत नानेवंविदं नानेवंविदम् ॥ १० ॥

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Prior reading this chapters, as it is important to understand the four priests and their function in a yagna or sacrifice, let us read this first :
Vedic yajnas are typically performed by four Vedic Priests, (*) the hota/hotri (*) the adhvaryu, (*) the udgata/udgatri and (*) the brahman. 

In the Brihadaranyaka Upanishad, in a dialouge between 'Asvala' and 'Yajnavalkya' the rituals associated with each of the four priests are detailed...

The functions associated with the priests are: 
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(*) The Hotar, (or the hotri priest), recites invocations and litanies drawn from the Rigveda.He is also supposed to contemplate on and identify with the deity of speech - Fire or Agni.

(*) The adhvaryu is the priest's assistant and is in charge of the physical details of the ritual like measuring the ground, building the altar etc. mentioned in the Yajurveda. The adhvaryu offers three kinds of oblations, those that blaze up, those that make great noise and those that sink. The adhvaryu is supposed to contemplate on and identify with the deity of the eye - Sun or Surya.

(*) The udgatri is the chanter of hymns set to melodies (saman) drawn from the Samaveda. The udgatar, like the Hotar, chants the introductory, yajna and eulogistic verses.

{ These three types of hymns are identified with the three kinds of vital breath Prana, Apana and Vyana in the body and the udgatar himself contemplates on the vital breath.}

(*) The brahman is the superintendent of the entire performance, and is responsible for correcting mistakes by means of supplementary verses invoking the 'visvedevas' (pantheon of celestials or devas).

{In the Brihadaranyaka, the pantheon of visvedevas are held to be a creation of an infinite mind assuming infinite forms. Therefore, the only god that protects the yajna and with which the brahman has to identify himself with is the deity of the mind - Moon orChandra. }  

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|| চতুর্থ অধ্যায় ||   
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|| ষোড়শ খণ্ড || 
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যা সঙ্গে চলে - তারেই যজ্ঞ কয় ,
বায়ু যজ্ঞ ,কারণ বায়ুই সাথে সাথে বয় ... 

বয়ে চলার সাথে সাথে সবে পবিত্র করে,
তাই যজ্ঞ কহি এঁরে - যাহা সর্ব্বতরে !! 

যজ্ঞ যার দুপথ - এক বাক আরেক 'মন' ,,
নিজ মনের দ্বারা শুদ্ধ এরে করেন পুরোহিত ' ব্রাহ্মন'...

'বাক' নিজ বাক্যে শুদ্ধ করেন যিনি 'হোত্রী' ,
সাথে আরও  দুই পুরোহিত  'অধ্বার্যু' , 'উদ্গাত্রী'.... 

ব্রহ্ম-পুরুত 'প্রাতরানুভাক' শুরু হবার পর ,
ভুলবশত যদি কিছু কহেন 'পরিধানিয়ের আগে ....
তবে কেবল শুদ্ধ হবে তাঁহার দ্বারা যজ্ঞ- 'বাক'
মানস ভাগটি তাঁর ভুলে অপূর্ণ রবে সেই যাগে.....

একপায়ে চলা মানুষ বা  একচাকার গাড়ি
যেমনি অপূর্ণ- তেমন যজ্ঞ অপূর্ণ এই দোষে তাঁরি !! 

যজ্ঞ অপূর্ণ রহিলে ক্ষতিগ্রস্থ যে যজমান ,
তাঁর নিজেরো ক্ষতি যিনি করেন এমন যজ্ঞখান ...

প্রাতরানুবাক শুরু হলে আর পরিধানিয়ের আগে ,
ব্রাহ্মন যদি মৌন রেখে কহেন বাক্য তবে -

শুদ্ধ হবে তাঁহার দ্বারা দুই-ই  'মন' আর 'বাক ' ,
তাঁর গুনেতে যজ্ঞ সুচারুরূপে সম্পন্ন হবে !! 

দুপায়ে চলা মানুষ বা  দুইচাকার  গাড়ি ,
যেমন পূর্ণ , যজ্ঞ -ও পূর্ণ গুণে যে তাঁহারই  !! 

যজ্ঞ সম্পন্ন হলে সম্পন্ন  হন যে যজমান ,
তিনি নিজেও পরিপূর্ণ যিনি করেন যজ্ঞখান ...

Part 4
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Chapter 16
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(The Silence of the Brahma Priest )

Verily, he who moves along (i.e. the air) is the sacrifice; for he, moving along, purifies everything. And because, moving along, he purifies everything, he is the sacrifice. Of that sacrifice, the mind and speech are the two ways.

The Brahma priest purifies one of these two ways (i.e. the mind) by his mind. The other (i.e. speech) is purified through words by the hotri priest, the adhvaryu priest and the udgatri priest.If the Brahma priest, after the Prataranuvaka hymn has begun and before the recitation of the Paridhaniya hymn, breaks his silence and speaks, he purifies only one of the ways (i.e. speech), but the other (i.e. the mind) is injured. As a man walking on one leg, or a carriage going on one wheel, is injured, likewise the sacrifice is injured. Following the injury to the sacrifice, the sacrificer too is injured. By performing the defective sacrifice he becomes more sinful.

But if the Brahma priest, after the Prataranuvaka hymn has begun and before the recitation of the Paridhaniya, does not break his silence and speak, he purifies both the ways and neither of them is injured.As a man walking on two legs or a carriage going on two wheels goes on without obstacle, likewise the sacrifice goes on without obstacle. Following the success of the sacrifice, the sacrificer too fares well. Having performed the sacrifice he becomes better.....  

|| চতুর্থ অধ্যায় ||
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|| সপ্তদশ খণ্ড ||
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প্রজাপতি ছিলেন সর্বলোকপরি গভীর চিন্তনে ,
সার আনিলেন মননে তাঁর কঠিন নিষ্পেষণে ||

মর্ত্য হতে অগ্নি , বায়ু অন্তরীক্ষ হতে ,
আর আনিলেন আদিত্যেরে স্বর্গলোক হতে || 

ত্রিদেবপরি মননে তিনি পাইলেন তাঁদের সার ,
অগ্নি হতে 'ঋক' , বায়ু হতে 'যজুর' - আর...

আনিলেন আদিত্য হতে বেদ আরেক 'সাম' ...
তাঁর গভীর চিন্তন এপরি চলে অবিরাম .....

চিন্তনে ত্রি-বেদ হতে আনেন তাদের সার ,
ঋক হতে পাইলেন 'ভূ:' ,যজুর হতে 'ভূব:' - আর ....

পাইলেন 'স্ব:' সাম বেদ হতে - এবার নিয়ম আছে কিছু -
যজ্ঞকালে দোষ যদি হয় /ঋকস্তোত্রে উঁচুনিচু ...

গার্হপত্য অগ্নিতে দিয়া আহুতি তাহলে ,,
দোষ কাটিবে অর্ঘ্যকালে " ভূ: স্বাহা: " কহিলে !! 

ঋকস্তোত্রের দোষ ঋক - নির্যাস বল গুণে ....
আপনি কাটিয়া শুদ্ধ হয় সে তেমনে !!

যজুরস্তোত্রে হয় যদি ভুল বা দোষ কোনো- যজ্ঞকালে ,
দখিনা অগ্নিতে দিয়া অর্ঘ্য তাহলে ,,

" ভুব: স্বাহা: " কহিলে ফের সে যজ্ঞ শুদ্ধ হয় ,,
যজুরস্তোত্র আপন নির্যাস বলে তাহার দোষ কাটায় ||

সামস্তোত্রে হয় যদি ভুল বা দোষ কোনো- যজ্ঞকালে ,
আহ্বানীয় অগ্নিতে দিয়া অর্ঘ্য তাহলে ,,

" স্ব: স্বাহা: " কহিলে ফের সে যজ্ঞ শুদ্ধ হয় ,,
সাম- স্তোত্র আপন নির্যাস বলে তাহার দোষ কাটায় ||

যেমনে সোহাগা দিয়া সোনা হয় জোড়া ,
রুপো জুড়তে সোনা - টিন রুপোতে যায় জোড়া...

দস্তার উপর যেমন আবার টিনের রাং চড়ে ,
লোহা দস্তায়, কাঠ লোহা  বা চামড়া দিয়ে জোড়ে...

তেমনে দোষ হলে কোনো , যজ্ঞ-এর সময় ,,
ত্রি-লোক , দেব আর বেদের বলে আপনি পুরায় ....

শুদ্ধ করেন সেই যজ্ঞ এমন ব্রাহ্মনে -
যিনি নিজে পরিপূর্ণ এই শুদ্ধির জ্ঞানে .....

সেই যজ্ঞ আনত হয় উত্তরদিশা পরে ,
যাহাতে এমত ব্রাহ্মন পুরোহিতরূপ ধরে .....

তাঁহাদের নামে আছে গাওয়া এরূপ গাথা ,
যেথায় ভুল তখনি তিনি রহেন আসি তথা !! 

স্বয়ং ব্রহ্মা নিরবে সেথায় রক্ষা করেন যজ্ঞকারীগণে,
ঘোটকী যেমনে রক্ষা করে যুদ্ধে যোদ্ধাগণে....

জ্ঞানী ব্রাহ্মনই লইতে পারেন 'যজ্ঞ- পুরোহিত-যজমান'এর রক্ষাভার ,
এ জ্ঞানে অজ্ঞানীরে কোরোনা কভু যজ্ঞ- কর্ণধার ......

Part 4
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Chapter 17
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( Penances for Mistakes in the Sacrifice )

Prajapati brooded over the worlds; from them, thus brooded over, he squeezed the essences: agni (fire) from the earth, vayu (air) from the mid-region and aditya (the sun) from heaven.

He brooded over these three deities; from them, thus brooded over, he squeezed the essences. The Rik-verses from fire, the Yajus-verses from the air and the Saman-verses from the sun.
Again He brooded over the threefold knowledge (i.e. the three Vedas); from them, thus brooded over, he squeezed the essences: Bhuh from the Rik-verses, Bhuvah from the Yajus-verses and Svah from the Saman-verses.

If the sacrifice is injured with regard to the Rik-verses, one should then offer a libation in the Garhapatya Fire saying: "Bhuh Svaha!" Thus is healed the injury with regard to the Rik-verses by means of the essence and the power of the Rik-verses themselves.

If the sacrifice is injured (gets dosha ) with regard to the Yajus-verses, one should then offer a libation in the Southern (Dakshina) Fire, saying, "Bhuvah Svaha !" Thus is healed the injury with regard to the Yajus-verses by means of the essence and the power of the Yajus-verses themselves.

If the sacrifice is injured with regard to the Saman-verses, one should then offer a libation in the Ahavaniya Fire, saying "Svah Svaha!" Thus is healed the injury with regard to the Saman-verses by means of the essence and the power of the Saman-verses themselves.

As one binds gold by means of borax and silver by means of gold and tin by means of silver and lead by means of tin and iron by means of lead and wood by means of iron or leather,Likewise one heals any injury done to the sacrifice with the power of these worlds, these gods and these three Vedas. That sacrifice is well healed in which there is a Brahma priest who knows this.                                        
That sacrifice is inclined to the north in which there is a Brahma priest who knows this. And with regard to such a Brahma priest, there is the following gatha: "Wherever it is injured, thither he (the Brahma priest) goes." The silent Brahma alone, as one or the priests, protects the sacrificer, as a mare protects a warrior. Because the Brahma priest who knows this protects the sacrifice, the sacrificer and all the priests, one should therefore make a person who knows this the Brahma priest and not one who knows it not, yes , not one who knows it not.

(34) *Kobitay Chandogya Upanishad * (Part 4, Ch 15)

॥ चतुर्थोऽध्यायः ॥
---------------
॥ पञ्चदशः खण्डः ॥
----------------
य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तद्यद्यप्यस्मिन्सर्पिर्वोदकं वा सिञ्चति वर्त्मनी एव गच्छति ॥ १ ॥
एतँ संयद्वाम इत्याचक्षत एतँ हि सर्वाणि वामान्यभिसंयन्ति सर्वाण्येनं वामान्यभिसंयन्ति य एवं वेद ॥ २ ॥
एष उ एव वामनीरेष हि सर्वाणि वामानि नयति सर्वाणि वामानि नयति य एवं वेद ॥ ३ ॥
एष उ एव भामनीरेष हि सर्वेषु लोकेषु भाति सर्वेषु लोकेषु भाति य एवं वेद ॥ ४ ॥
अथ यदु चैवास्मिञ्छव्यं कुर्वन्ति यदि च नार्चिषमेवाभिसम्भवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासाँस्तान्मासेभ्यः संवत्सरँ संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं तत् पुरुषोऽमानवः ॥ ५ ॥                          स एनान्ब्रह्म गमयत्येष देवपथो ब्रह्मपथ एतेन प्रतिपद्यमाना इमं मानवमावर्तं नावर्तन्ते नावर्तन्ते ॥ ६ ॥

|| চতুর্থ অধ্যায় || 
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|| পঞ্চদশ খণ্ড ||
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চক্ষুতে যাঁরে দেখি তিনি যে আত্মা,, 
তিনি নিডর , তিনি অমর , তিনিই যে ব্রহ্মা ....
গলানো মাখন দিলে চোখে তাই গড়ায়ে যায় পাশে ,
যেমনে দিলে জল গড়াইয়া যায় যে  দুইপাশে || 

দ্রষ্টাগণ দিয়াছেন 'সম্যাত্ভামা' নাম তায় ,,
যত শুভ -কৃপা -আশীষ আসি তাঁহাতে  মিলায় ||
যেজন এ জ্ঞানের জ্ঞানী হইবে যখনি ,,
আশীর্বাদবর্ষণ হইতে থাকে তাহাপরে তখনি ||

তিনি -ই 'বামনী' আশীষ বহি আনেন সবার পরে ,
এ জানিলে আশীষ-বাহক হইবে সর্ব্বতরে ||

আবার তিনি - ই 'ভামনি' সর্ব্বলোকে দীপ্তিময় ,,
ইহা জানিয়া সকলে সেরূপ হইবে আভাময় || 

এ মানবের মৃত্যুতে যদি নাও হয় শেষকৃত্ত ,
তবু তিনি আলোকে মিলান - হইয়া জীবনহতে নিবৃত্ত ||
আলোক হতে দিবা ,দিবা হতে চন্দ্রের আলোকিত অর্দ্ধ....
সেথা হতে সূর্যের উত্তরায়নের বত্সরার্দ্ধ .....
তত্পরে সম্বত্সর , সূর্যে সম্বত্সর পরে ,
সেথা হতে  চন্দ্রে আসি.... বিদ্যুতে তত্পরে ....
সেথা মেলেন একজন - মানব নন যিনি ,
ব্রহ্মবধি পথ চিনাইয়া লইয়া যে যান তিনি......

এ পথ দেবগনের - এরেই কহে দেবায়ন ||
সে পথে গমিলে তবেই মেলেন যে 'ব্রাহ্মন' ||
এ পথ চলিলে জন্ম হয়না পুনর্বার ,
মানবাবর্তে কভু তিনি ফেরেন নাকো আর .....

Part 4
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Chapter 15
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(Instruction by the Teacher)

He said, "The person that is seen in the eye - that is the *Self* . This is the immortal, the fearless... this is **Brahman**.  That is why, if one drops melted butter or water in the eye, it flows away on both sides.

The seers call him 'Samyadvama' , for all blessings /vama go towards him / samyanti . All blessings go towards him who knows this.

He is also 'Vamani ' , for he carries to living beings (nayati) all blessings (vama). He who knows this carries all blessings.

He is also called 'Bhamani' , for he shines (bhati) in all the worlds. He who knows this shines in all the worlds.

Now, whether or not they perform the funeral rites for such a person, he goes to light, from light to day, from day to the bright half of the moon, from the bright half of the moon to the six months during which the sun goes to the north, from those months to the year, from the year to the sun, from the sun to the moon, from the moon to lightning. There a person who is not a human being meets him and leads him to Brahman. 

This is the Path of the Gods (Devayana), the path leading to Brahman. Those who travel by it do not return to the whirl of humanity, yes !! they do not return!! ."
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Beautiful isn't it ?? :-)
Next blogpost will carry the concluding two chapters of Part 4.

(33) *Kobitay Chandogya Upanishad * (Part 4, Chapter 14,15)

॥ चतुर्थोऽध्यायः ॥
--------------- 
॥ चतुर्दशः खण्डः ॥
----------------

ते होचुरुपकोसलैषा सोम्य तेऽस्मद्विद्यात्मविद्या चाचार्यस्तु ते गतिं वक्तेत्याजगाम हास्याचार्यस्तमाचार्योऽभ्युवादोपकोसल३ इति ॥ १ ॥

भगव इति ह प्रतिशुश्राव ब्रह्मविद इव सोम्य ते मुखं भाति को नु त्वानुशशासेति को नु मानुशिष्याद्भो इतीहापेव निह्नुत इमे नूनमीदृशा अन्यादृशा इतीहाग्नीनभ्यूदे किं नु सोम्य किल तेऽवोचन्निति ॥ २ ॥

इदमिति ह प्रतिजज्ञे लोकान्वाव किल सोम्य तेऽवोचन्नहं तु ते तद्वक्ष्यामि यथा पुष्करपलाश आपो न श्लिष्यन्त एवमेवंविदि पापं कर्म न श्लिष्यत इति ब्रवीतु मे भगवानिति तस्मै होवाच ॥ ३ ॥ 

|| চতুর্থ অধ্যায় || 
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|| চতুর্দশ খণ্ড ||
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সকল অগ্নি মিলিয়া কহিল এবার তারে ,,
"যা যা জানাইবার ছিল জানাইআছি তোমারে
গুরু এবার জানাইবেন তাঁর নিজের মত করি " ,,
আসিয়া গুরু এবার দিলেন ডাক- তাহার নাম ধরি ||

"বলুন প্রভু " - উপকোসলা দেয় সাড়া গুরুর ডাকে ....
"কে দিল ব্রহ্মজ্ঞান তোমায় ? " ,গুরু জিজ্ঞাসিল তাকে ||
"ব্রহ্মজ্ঞান পাইলে যেমত মুখায়বব চমকায়,
মুখপরি দেখি সেরূপ আভা যে ঝলকায়....." !!
"কে শিখাইতে পারে? !! " দিয়া এমত উত্তর ,
অগ্নিগনে দেখাইয়া উপকোসলা কহিল এরপর .... 
দেখুন আপনি প্রভু তাকিয়ে এঁদের রূপ ,,
পূর্বে হতে অন্তর ,পরে হয়েছেন অন্যরূপ !!
"কি শিখাইল " গুরুবরের এই প্রশ্নপরি ,
তাঁদের সকল বাক্য দেয় গুরুরে বাখান করি ....
শুনিয়া কহিলেন গুরু "দিয়াছে লোকের জ্ঞান ,,
এবার আমি তোমারে দিব সেই ব্রহ্মজ্ঞান" ||
যেমনে পদ্মপাতার উপর নীর রহিতে নারে -
এ জ্ঞান পাইলে পাপ কাহারেও স্পর্শ নাহি করে !! 
উপকোসলা কহে নিজগুরুরে তখন ,
"কৃপা করি করুন দান সে বিদ্যা এখন" ......

Part 4
-------
Chapter 14
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( Dialogue between the Teacher and the Pupil )

Then they (all the fires) said, "Upakosala, dear friend, thus we taught you the knowledge of ourselves and the knowledge of the Self. But the teacher will teach you the way."
The teacher returned and said to him: "Upakosala!"

He replied: "Revered Sir!" "Dear friend, your face shines like that of one who knows Brahman. Who has taught you?" "Who should teach me, Sir?" He concealed the fact, as it were and said pointing to the fires, "For this reason they are of this form now, though they were of a different form before."
"Dear friend, what did they teach you?"
"This," Upakosala replied and repeated some of what the fires had told him.
The teacher said: "They told you, dear friend, only about the worlds, but I shall tell you about Brahman. As water does not cling to the lotus leaf, so no evil clings to one who knows this."Upakosala said to him: "Revered Sir, please tell me."
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(32) *Kobitay Chandogya Upanishad* (Part-4, Ch 11-13)

॥ चतुर्थोऽध्यायः ॥ 
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॥ एकादशः खण्डः ॥
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अथ हैनं गार्हपत्योऽनुशशास पृथिव्यग्निरन्नमादित्य इति य एष आदित्ये पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥ १ ॥
स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिँश्च लोकेऽमुष्मिँश्च य एतमेवं विद्वानुपास्ते ॥ २ ॥

॥ द्वादशः खण्डः ॥
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अथ हैनमन्वाहार्यपचनोऽनुशशासापो दिशो नक्षत्राणि चन्द्रमा इति य एष चन्द्रमसि पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥ १ ॥
स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकीभवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिँश्च लोकेऽमुष्मिँश्च य एतमेवं विद्वानुपास्ते ॥ २ ॥

॥ त्रयोदशः खण्डः ॥
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अथ हैनमाहवनीयोऽनुशशास प्राण आकाशो द्यौर्विद्युदिति य एष विद्युति पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥ १ ॥
स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकीभवति सर्वमयुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिँश्च लोकेऽमुष्मिँश्च य एतमेवं विद्वानुपास्ते ॥ २ ॥

|| চতুর্থ অধ্যায় ||  
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||  একাদশ খন্ড ||
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গার্হপস্থ্য অগ্নি তারে জানালেন এবার ,
" ধরিত্রী,অগ্নি,অন্ন,সূর্য - জেনো রূপ আমার !!
সূর্যমধ্যে যারে দেখো সেই আমি নিশ্চয় ,
এ অগ্নিতে ধরিয়া ধ্যান পাপকর্ম - মুক্তি হয় ||

সে যোগ্যতায় হন তিনি এ লোকের অধিকারী ,
অক্ষয় পরমায়ু আর তেজ হয় তাহারি ||
বিনষ্ট না কভু হয় তার বংশধরগণ ,
দুইলোকে সেই ধ্যানী সমান সুখে রন.... !!

|| চতুর্থ অধ্যায় ||
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|| দ্বাদশ খন্ড ||
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অন্বাহার্য অগ্নি কহেন জল, ভাগ,তারা আর
চন্দ্র, চারি রূপ - এ লোক যে আমার ....
চাঁদের মধ্যে যাঁরে দেখো আমি সে নিশ্চয় ,
ইহাতে ধ্যান ধরিলে অন্বাহার্য-অগ্নিলোক তাঁহার হয় ||
পরমায়ু আর দীপ্তিতে তিনি হন যে অক্ষয় ,
এ অগ্নিতে ধরিয়া ধ্যান পাপকর্ম - মুক্তি হয় ||
বংশধারা বয়ে চলে তার হয়না কভু ক্ষয় ||
ইহলোক আর পরলোকে আমি হই তাঁর সহায় ||

|| চতুর্থ অধ্যায় || 
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|| ত্রয়োদশ খন্ড ||
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আহ্বানীয় অগ্নি তারে শিখাইলেন এবার ,
প্রাণ, আকাশ, স্বর্গ, বিদ্যুত -এই  চারি  রূপ আমার ||
দেখো যারে বিদ্যুত-ঝলকে সেই আমি-ই নিশ্চয় ,
ইহাতে ধ্যান ধরিলে আহ্বানীয় -অগ্নিলোক তাঁহার হয় ||
পরমায়ু আর দীপ্তিতে তিনি হন যে অক্ষয় ,
এ অগ্নিতে ধরিয়া ধ্যান তাঁর পাপকর্ম - মুক্তি হয় ||
বংশধারা বয়ে চলে তা হয়না কভু ক্ষয়....
ইহলোক আর পরলোকে আমি হই তাঁর সহায় ||

|| Part 4 ||
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Chapter XI 
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(Instruction by the Household Fire )

Next the Garhapatya Fire taught him: "The earth, fire, food and the sun are my forms. The person that is seen in the sun-I am he, I am he indeed.

He who, knowing this, meditates on the fire frees himself from sinful actions, obtains the World of the Garhapatya Fire, reaches his full age and lives brightly. His descendants do not perish. We support him in this world and in the other who, knowing this, meditates on the fire.  

Chapter 12
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(Instruction by the Southern Fire )

Then the Anvaharya (Southern) Fire taught him: "Water, the quarters, the stars and the moon are my forms. The person that is seen in the moon-I am he, I am he indeed.

He who, knowing this, meditates on the fire frees himself from sinful actions, obtains the World of the Anvaharya Fire, reaches his full age and lives brightly. His descendants do not perish. We support him in this world and in the other who, knowing this, meditates on the fire.

Chapter 13
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( Instruction by the Ahavaniya Fire)

Then the Ahavaniya Fire taught him: "The prana, the akaha, heaven and lightning are my forms. The person that is seen in lightning-I am he, I am he indeed.

He who, knowing this, meditates on the fire frees himself from sinful actions, obtains the World of the Ahvaniya Fire, reaches his full age and lives brightly. His descendants do not perish. We support him in this world and in the other who, knowing this, meditates on the fire."