PURUSHARTHA

POST # 3

Lecture series: Introduction to vedAnta

TOPIC # 1 - PURUSHARTHA

Acharya: Pujya Swami Paramarthananda ji

Compiled by: Aprameyaha ji

___________________________________________________________

1. Purushārtha – Insight into Human Pursuits

The word Purushārtha means Human Goals. Purusha refers to a human being (male / female). Hence the word Purushārtha can be translated to Manushyārtha. And the word Artha in Sanskrit has several meanings e.g.

‘meaning’, ‘wealth’. In this context it refers to a Goal, destination.

Arthyate Sarvaihi Manushyaihi Prārthyate Iti Artha

That which is sought after by every human being. Therefore any human goal is called Artha.

Hence Purushārtha primarily means Human Goals. The word Purushārtha by itself is used in other secondary meanings also in the Shāstram Shāstrams - Free-Will, Choice, Effort or Endeavour [Prayatna]. By using the word

Purushārtha we convey an important idea that these are goals sought after only by human beings, not animals or plants. And because of the availability of Purushārtha, the human beings become different from other animals or plants. And because of the Purushārtha, the human beings are considered superior to all the other living beings.

And how come human beings alone have these Purushārtha ? What faculty of human beings makes him endowed with this unique opportunity to have Purushārtha ? The Shāstrams themselves declare, human beings are no doubt very similar to animals and plants in several respects. There are lots of common features [Sadharmyam], but there is one unique feature that makes the human being superior. This is presented by the Shloka

Āhāra Nidrā Bhaya Maithunam Cha

Sāmanyametad Pashubhir Narānām

Bhuddhir Hi Tesham Adhiko Visheshaha

Buddhya Vihīnaha Pashubhir Samānaha

Human beings and other beings are similar in several respects :-

· all seek food,

· taking rest or sleeping,

· fear of the external world : sense of insecurity and therefore trying to protect self

· propagation of one’s own species

· The differentiating factor is intellect, faculty of thinking, judging, reasoning, projecting the future, farsightedness, planning for future and working for the betterment of the future – the rational faculty.

Since Buddhihi alone makes a human being superior or different from animals, without this faculty of intellect (if you do not have or do not use) the human beings are as good as animals only. And therefore Buddhihi is unique. Because of this extra faculty only, we are extremely self-conscious also, capable of self-judgement, capable of comparing ourselves with other human beings of the same species. The animals are not capable of this. Once a complex is developed, there is a thinking of improving oneself in the future and therefore planning for the future

becomes a natural consequence of Buddhihi faculty. Hence, self-consciousness, self complex development, self judgement, and therefore projection of the future hoping that one will be better off. And for the improvement of the future, one starts planning. The plans is cut into several levels of immediate goals and long term goals.

Only humans are capable of having this tendency. All the animals and plants have an instinctive lifestyle. Their entire life is governed by instincts whereas human beings are governed not only by instincts but predominantly

by the capacity to choose their future. And because of this choice, the human being entertain a lot of goals and these are called Purushārtha.

The next question is how many such goals are possible ? Any number of such goals are possible, but they can be classified into four categories – Chaturvidha Purushārtha. Any goal to be accomplished will come under one of

these four only. The four goals are

· Artha,

· Dharma

· Kāma

· Moksha

1.1. ARTHA PURUSHARTHA

This starts early in life. In this context, it refers to security. Anything that is procured for the sake of security comes under Artha. By security, only sheer physical survival is being referred to. Right from birth one instinctive and natural urge every living being, including human being, has is the urge to survive. And anything that is procured for the security of the self, those objects which contribute to the security, physical survival will come under Artha. This helps in removing the sense of insecurity. Broadly these are

· Food

· Clothing : this includes clothes for self, helmets for security, seat belts for security, breathing filters.

· Shelter

· Health : fighting all forms of diseases

Anything that is procured to take care of all these four to safeguard the survival comes under Artha Goals. In the beginning, it refers to the security of the self at present. Then it refers to security of the future. This is because in old age, one cannot work or earn and the level of security is not there. In the olden days children were the security for the old age. Taking insurance against the future has to be taken into consideration. Then comes the next layer of security. Once a few things or people have been possessed for security, the next worry is about their

security i.e. security of security.

Thus for most of our life, we are busy providing for security. Anything that we do provide for our security comes under Artha Purushārtha or Abhaya Praptyartham – freedom from fear.

The animals also want security but they instinctively take care of this. The Lord provides for this by giving them special properties e.g. skin, hunting skills etc.

Once security is taken care of, there is no threat of survival. Once Artha is taken care of, the next step is Kāma Purushārtha

1.2. KAMA PURUSHARTHA

Kāma means all forms all forms of comfort that is not needed for security but when present, can be enjoyed. When present, one is more comfortable or luxurious. All forms of entertainment are Kāma Purushārtha. No

entertainment is needed for survival. Any form of music, dance, drama, TV, travel are examples of Kāma Purushārtha.

This is also sought by animals by instinctively going after comfort. The animals naturally go to shade when under the sun. But in case of human being because of his superior intellect, he plans and entertains himself. Among most of the human being kind, the Artha Purushārtha takes so much time and effort that even passing on to Kāma Purushārtha is difficult.

1.3.DHARMA PURUSHARTHA

Dharma Purushārtha can be defined as an invisible form of wealth. This is generally translated as good-luck or good-fortune. When the word luck or fortune is used, it is not something that is sought, but it seems to contribute to one’s well being. This can be in the form of providing Artha or Kāma. It seems to be an invisible form of wealth contributing to your benefit. Hence in Sanskrit it is called Adrushtam (one that cannot be seen)

and in Tamil Adishtam.

This Dharma can be acquired by appropriate means (which will be discussed later). Since Dharma or good-luck or fortune is something that is achievable by appropriate method, Dharma also becomes a human goal. It can also be translated as Punyam. This Dharma contributes to our well being in two fold ways

One way is, Dharma contributes to our well being in this very life itself, by providing Artha and Kāma. Therefore Dharma is very useful in this life because it contributes to one’s well being in addition to one’s own effort that also contributes to the Artha and Kāma.

Secondly Dharma also contributes to our next birth. This is particularly applicable to the initial stages of life. During births, the initial few years are certainly not under our control. This includes what type of parents, what family I am born into, what environment, type of upbringing. These factors during the initial stages of life, are certainly not under our control. These are supposed to be determined by Dharma. The Dharma that one acquires now, not only helps in this birth but also in the initial few years of one’s next birth. This is by providing good parentage, environment, food, clothing, good values etc. A child’s life is heavily determined by the invisible wealth called Good Luck.

The initial few years of human life is so important that it can even determine the future adult life. Many of the emotional conditions in the adulthood are heavily determined by the childhood. Therefore, adult life is determined by childhood life, childhood life is determined by Dharma Purushārtha of the previous life. Thus Dharma directly influences one’s present life, influences the future childhood life and Dharma indirectly affects one’s future adult life also. Hence Dharma is extremely important. There is an appropriate way of earning [Sampādanam] Dharma.

Hence Artha Kāma Dharma is otherwise called Dharma-Artha-Kāma. Dharma is the subtle powerful one and is enumerated first. These three human goals have many things in common and put together, they are called Preyas. Preyas means Dharma + Artha + Kāma. Also called Bhoga. Anything that is acquired deliberately, legitimately, with planning is called Preyas.

1.4. MOKSHA PURUSHARTHA

This is the fourth human goal. Moksha is also known by the name Mukti or Shreya. Moksha can be translated as freedom. This is an inner freedom, freedom from slavery with regards to Preyas or Dharma-Artha-Kāma.

How is a man a slave to Preyas or anything in this world? Any object or person in this world enslaves us in two ways. · An object can enslave by its very absence. When that particular object or person is not there and one feels an absence, emptiness or worthlessness then that object is capable of enslaving us. Because of this, we are obsessed with that object’s absence. In Sanskrit it is called Shūnyatā Dvārā Abhāvaha Badhnāti.. There is a feeling of missing or lacking or vacuum.

· An object can also enslave by its very presence. Things bind us by their presence by creating burden, strain or tension.

· Some objects create problems by their absence and presence. E.g. money.

This slavery with regards to Preyas or external goals is a bondage. Freedom from this slavery, or Self-mastery. I am no more a Dāsa but am a Swāmi. Sāmitvam means that when things are absent, there is no vacuum and when things are present they are not burdensome. Moksha means comfort with and without Dharma-Artha-Kāma. This inner strength, inner maturity, inner mastery is called Moksha or Shreyas.

The first three (Dharma-Artha-Kāma) are secondary Purushārtha while the last one (Mokha) is primary Purushārtha. In the former (Preyas), slavery continues, while in the latter (Shreyas) alone one is no more a slave of anything.

The above are the Chaturvidha Purushārtha.

Upāsana Yoga

Topic # 06 Upāsana Yoga

Āchārya - Pujya Swāmi Paramārthānanda ji

In the last few sessions, we saw a framework for Vaidikas and then a course of discipline for the accomplishment of all the four human goals – focussing on Moksha as the final goal. This course of discipline can be broadly classified into three, each one being called a Yogaha

Karma Yoga

Upāsana Yoga

Jnāna Yoga

We saw Karma Yoga in the previous Yoga – proper action and proper attitude and the propriety of the action is determined by its capacity for giving inner growth. The propriety of the action is not governed by its capacity for material accomplishment – which were always considered incidental – propriety is measured in terms of its capacity for giving inner growth. And proper attitude we saw because attitude can change the quality of the action and response to the result of the action also. Attitude is as much important as the action itself. This was Karma Yoga and has been elaborately dealt with in the Gītā especially in the third chapter.

We will now go through the Upāsana Yoga and Shankarāchārya sometimes calls it Samādhi Yogaha. The purpose of Upāsana Yoga is a program to make our personality fit for the accomplishment of the Purushārtha – Purushārtha Yogyatā Sampadanārtham. This is to make the personality Purushārtha worthy. This is because the entire life’s journey is nothing but a journey to accomplish the human goals. Upāsana Yoga can be presented as a personality conditioning programme.

In the Kathopanishad, our very personality is compared to a vehicle for reaching the goal. Just as a vehicle should be in fit condition for travelling and successfully reaching the goal, our personality must be in a fit condition. For this purpose, our scriptures divide our personality into different layers for the facility for handling. This is because we are a complex personality and cannot be handled in one go, it has to be subdivided into layers for the facility of handling. And this layer wise division is done in several angles – sometimes as Kosha Panchakam or Sharīra Trayam – when different methods are used. For the convenience of our study, we will divide our personality into three layers which have to be carefully conditions. This is popular in the Shāstrams and hence an important classification.

The first layer of our personality is Kāyikam. This is from the standpoint of the physical body. The second aspect of our personality is Vāchikam because we have a developed organ of speech – this not only displays our personality but also influences our personality.

The third is the Manasa Amshaha – our psychological personality which the subtlest and most important and extremely difficult to handle but this cannot be ignored. Our scriptures take into account all three layers of personality and also prescribe programs for conditioning these layers

6.1. Physical body

The first one is the physical personality of physical body. We all know that the physical body is the most important instrument through which we have to accomplish everything in life, whether it is material pursuit of spiritual pursuit. Therefore scriptures uniformly declare never to neglect the physical body or health. Throughout the scriptures we have prayers e.g. Aroga Drudha Gātra Sampathyartham

Or we say this before consuming medicines,

Sharīre Jarjaribhūte Vyādhigraste Kalevare

Oushadham Jānhavi Toyam Vaidyo Nārāyano Harihi

When the Sharīram (body) is suffering and the body is beset with disease,

The medicine is the sacred water of the Ganga and the doctor is Lord Nārāyanā

It is not only in the materialistic portion of the Vedas, even in the spiritual portion in the Vedāntik Shānti Pāthās , many prayers are for fit personalities. Physical fitness and attention towards that is extremely important.

Unfortunately, health is always taken for granted until we get struck with diseases. The law is Preservation of health is far more easier than trying to recover the lost health. Preservation of health is least expensive and least time consuming whereas once the health is lost, trying to get it back is more time consuming and expensive. One who cannot voluntarily give time for health will have to forcibly give time to diseases. Allied with health the scriptures talk about diet and exercises. Health maintenance should not be looked upon as pampering of the body. Pampering of the body arises only when physical is considered as an end in itself or physical health is regarded for unworthy goals. It does not come under pampering but comes under Sādhanāni.

6.2. Verbal Conditioning

The next layer of personality is Vāchika Amshaha. This also is considered extremely important. Shankarāchārya points out in Vivekachūdāmani

Yogasya Prathamam Dvāram Vān Nirodho Parigrahaha Nirāsha Cha Nirīhā Cha

Speech discipline is referred to by Krishna in the seventeenth chapter talks about observation of four parameters

6.2.1.Anudvega Karam

Make sure that your speech does not hurt anyone. Ahimsā at Vāk level is the first stage. All forms of abuse, criticisms, blaming, denigration, arguments are all Himsā. An easy way to determine what is unacceptable is first understand what hurts me due to others’ speech. Once identified, my first aim is to avoid all these items of speech and if unavoidable, then I should know how to do it so that the hurt is minimised or neutralised – just as the doctor anesthetises the person before cutting the person’s body

6.2.2.Satyam

Satyam means truthfulness. This is one of the most important disciplines which is the stepping stone to reach Brahman or God which is none other than Satyam. Only by the speak the truth we can reach the absolute Satyam. Truth in the empirical plane will help win truth in the absolute plane. Empirical truth is a verbal discipline and absolute truth is God. Therefore every Asatyam is taking me away from God.

Asato Mā SatgaMāyā – Oh Lord. Please take me away from Asat. Every lie takes me away from God or truth whether white lies or not. I should sensitise my mind to such an extent that every lie should disturb me and the disturbance should become deep and long-lasting. The pain caused by lie should become so deep that the benefit attained by lying should become insignificant and I effortlessly drop lying. The Pāpam obtained by unavoidable lies can be reduced to an extent by certain Prāyaschittam – voluntary undergoing of pain.

6.2.3.Priyam

This is the third parameter of Vāk Tapas. This means that your speech must be pleasant in terms of decibels. Soft, slow, polite and gentle (Mangala Shabdam) should be used. Give up all the Amangala Shabdāhā.

6.2.4.Hitam

This means whatever is good to the listener also. Find out whether it is good for the listener also. One of the worst forms of Himsā is talking to a person who is not interested in you. This is the worst form of verbal violence. And the bitter fact is generally nobody wants to listen to us !

6.3. Mental Conditioning

The Third Layer is Mānasa Amshaha – the mental conditioning programme. All forms of meditation comes under Mental Conditioning programme, though meditation is not the only method of mental conditioning. Primarily the word Upāsana means Meditation for Mental Conditioning. Since mind cannot be handled without taking care of body and speech, we include body conditioning and speech conditioning as a stepping stone for mental conditioning. This is because mind is a subtle instrument and is not that easy to control the mind. Hence first start with physical and verbal discipline and then come to the mind. Therefore the first two become indirect methods for conditioning the mind later.

That is why any meditation programme will include physical and verbal discipline. In Ashtānga Yoga of Patanjali, even though the purpose is mental conditioning, Patanjali talks about physical and verbal discipline. The sixth chapter of the Gītā is titled Meditation but Krishna talks about Āhāra Niyama. Body and mind are connected as speech and mind are as well. Therefore when one is highly emotional (e.g. anger) it is difficult to talk slowly and softly. All psychosomatic studies reveal that your mental and physical bodies are connected and therefore out approach is through the body and speech, we try to handle the mind. Therefore Upāsana primarily means mental discipline and secondarily means physical and verbal discipline as well.

For the sake of our convenience, we can classify all forms of meditation into four types based on the type of discipline that we want to inculcate in the mind i.e. the aspect of the mind that we want to handle. The four forms are

6.3.1.Relaxation meditation

Any form of meditation where the aim is relaxing the mind in particular and relaxing all the other parts of the body in general. These include physical withdrawal, verbal withdrawal, sensorial withdrawal. This is culminate in the relaxation of the mind. This is particularly important in today’s times because life has become very fast paced and stressful as well. Hence relaxation meditation can be termed de-stressing meditation. Learn to sit for a few minutes every day just relaxing. This is required for the physical and mental health. Any technique or methodology used does not matter – e.g. repeating a mantra, watching your breath or just repeating Shāntihi.

6.3.2.Focussing meditation

This is concentration meditation where I train my mind to develop attention and attention span. The capacity to focus in a field for a length of time whether it is material or spiritual field. This is required for everything – sports, studying, listening to a class. Generally in our scriptures, Mānasa Pūja or mental worship of the Lord is prescribed. Also are included, Mānasa Pārāyanam referring to mentally chanting something or Mānasa Japa referring to mentally chanting one Nāmaha (name) of the Lord. The difference between Pārāyanam and Japa is that Pārāyanam refers to chanting any prayer, in Japa only one name of the Lord is taken.

6.3.3.Expansion meditation

Here I learn to expand my mind to visualise the totality of creation. Only then do we know our relative significance – which is nothing but zero! We have a wrong perspective with regards to our life and situations – i.e. our problems are the most important, without us the world will come to an end. Such a wrong perspective leads to wrong responses. Everything should be put into its place and I will know my place only when I look at myself from the standpoint of totality. It is the meditation of the creation itself, starts, galaxies, sky, solar system and planet and continent and rivers and mountains, birds animals, and human beings. This is called Vishva Rūpa Dhyana, as we look up the creation as the Universal Form of God. So in this form of meditation, we visualise the totality.

6.3.4.Value meditation

This is also called Transformation meditation. Here I have to bring about a total, inner transformation by changing my thought pattern. We generally neglect our thought pattern because it is too subtle and too fleeting and the other people don’t see that. But we should remember, our thought pattern determines our life , our journey and our destiny.

“Watch your thoughts, they become your words,

Watch your words, they become your action,

Watch your actions they become your habit,

Watch your habits they become your character,

Watch your character, it becomes your destiny”

Hence thought is the subtlest Bījam or seed that determines your future.

Yad Bhāvam Tad Bhavati

As you think so you become.

6.3.4.1. Daivī Sampat and Āsurī Sampat

In Shastra, it is known by two technical words – Tat Kratunyāyaha or Bhramara Kītanyāyaha. Never neglect watching or being aware of your though pattern. They determine your future - therefore inner transformation of our thought pattern is necessary. The scriptures also give us what is the thought pattern which will take me towards the Spiritual goal – Daivī Sampat in the 16th chapter of Gītā. The other set of thought patterns is known as Āsurī Sampat which will take me away from the goal.

Āsurī Sampat include jealousy, depression, impatience, irritation – these are nothing but thoughts only. Remember that thoughts are like bricks which determine the shape of the building. If the shape of the building has to be changed, you have to change the brick arrangements. If you have to transform your life, you have to transform your thought pattern. Therefore I just change my thought and visualise myself as a transformed person – I am patient, I am confident to face my life. You repeat the thought that I am diffident and I will only be incapable. Nowadays even diseases can be cured by just willing health. Mind is a powerful instrument with a tremendous Sankalpa Shakti – Resolution Strength. This Value meditation is exploiting or utilising our Sankalpa Shakti. This is the fourth type of meditation.

The above four forms of meditation will condition my mind and make my mind healthy and Purushārtha Worthy.

6.3.5.Team work of Body Speech and Mind

Then comes the final topic. Not only should the personalities be healthy (i.e. the body, speech and mind), not only should they be individually healthy, the most important thing is they should function in integration or coordination. So not only is conditioning important, their integration which is now called Team Work is important as well. Body, speech and mind should not function at cross purposes. In fact everytime we lie, we are breaking the coordination by creating a division between speech and mind. Punctuality is a very important discipline to integrate the personality. It is called Aarjavam - Team work of the personality. Thus individual health and team work or integration have to be taken care of and the scheme presecribed by the Shāstrams is Upāsana Yogaha otherwise called Samādhi Yogaha or Ashtānga Yogaha.

Of course there is no chronology between Karma Yoga and Upāsana Yoga. Maybe at a particular stage you might be focussing more on one or the other. All are equally important. Once we have gone through the first and second discipline, we are ready for the third and most important course of discipline called Jnāna Yogaha which we will see eventually.

Jnāna Yoga

TOPIC # 7 Jnāna Yoga

Āchārya - Pujya Swāmi Paramārthānanda ji

Earlier we saw that the scriptures first present an ideal infrastructure for the fulfilment of the human goals or Purushārthāhā. After presenting the infrastructure the scriptures also present a course of discipline for the accomplishment of these goals. This course of discipline we classified into three – Karma Yoga, Upāsana Yoga and Gnana Yoga. Upāsana Yoga is also known as Samādhi Yoga.

Jnāna Yoga means a course of discipline meant for gaining knowledge. Jnāna Prāptyartham Yogaha. And when you talk about a course of discipline meant for Jnāna or knowledge, the question arises – knowledge of what ? Because knowledge should always have an object and here we point out in the context of Jnāna Yoga, the word Jnāna refers to self- knowledge of Atmna Jnāna i.e. knowledge regarding oneself. And when we sat knowledge regarding oneself, we already have some knowledge – our date of birth, name of parents, height or weights etc. So we do have some knowledge about our superficial

personality.

But what we discuss in Jnāna Yoga is the essential nature of “I”, the basic nature of “I”, the real nature of “I” or the higher nature of “I” – the Parā Prakrutihi. In the scriptures the real “I” is called Ātmā. Hence Jnāna Yoga means Ātmā Jnāna Yogaha – a course of discipline meant for gaining self knowledge. The purpose of gaining this self knowledge, as pointed out by the scriptures, is that self knowledge gives us freedom or Moksha Purushārthaha – the highest goal called Moksha. So Jnāna Yogaha Mokshārtham.

Then comes the natural question – what is meant by Mokshaha. This has been briefly dealt with earlier when talking about Dharma Artha Kāma Moksha Purushārthaha. Moksha is freedom from bondage or dependence. This bondage is caused by the first three Purushārtha namely Dharma Artha Kāmaha. Anything or being in the creation can cause bondage. What type of bondage is this ? Bondage is of two types :-

- When an object is present – The presence of objects cause a bondage called Bhāraha. The stress or strain of handling the object or person. Handling the object or person or relationship itself especially if it is a human relationship, that itself becomes a very big Bhāraha. In fact when many people face problems, it is the stress and strain caused by human relationship.

- When an object is not present – This creates another problem called emptiness or loneliness.

So I am not sure whether I want them or I don’t want them. When I don’t have them I crave to have them and once I have them, I crave for freedom. Either way, I am in a soup. This is called Ubhayataha Pāshā Rajjuhu. And by Moksha we mean, I am free from this problem caused by the world. This means the presence of objects will not cause strain in me if I am a free person and the absence will not create emptiness in me. The presence of people will not create the strain of relating and the absence of people will not create loneliness without companion. So if I can have Dharma Artha Kāma when they are there and I can be happy even if the Dharma Artha Kāma are not there, either way I am fine – this is called Freedom. With objects or people I am fine, even without objects or people I am fine. And this Freedom is the result of self-knowledge. This inner freedom expresses in the form of threefold virtues which are very useful for human life.

7.1. Virtues of Inner freedom

The threefold virtues are presented in a prayer called Serenity prayer. Serenity means balance of mind – Samattvam. In this prayer we address the Lord and ask for these three virtues.

Oh Lord, grant me the serenity to accept what cannot be changed in life,

Oh Lord, grant me the courage to change what can be changed in life,

Oh Lord, grant me the wisdom to know what can and cannot be changed

These are the three virtues – acceptance, courage and discretion. And by acceptance, we do not mean a negative acceptance like “what cannot be cured must be endured” with a sense of being victimised. Acceptance in fact refers to balanced cheerful acceptance which will not lead to bitterness, hatred, sense of victimisation, sense of injustice or produce any negative reaction. This is healthy acceptance. Life will become beautiful when I can healthily accept all the choiceless situations and courageously change what can be transformed and I am able to discern which is which. These are the three virtues that I get through the freedom of self knowledge.

The next question is How can I get self knowledge ? What is the discipline of Jnāna Yoga that I should follow to gain the knowledge of myself ?

We say, any Jnānam can be attained only by one method and that is by using the instrument of knowledge. Any knowledge can be acquired only by using an instrument of knowledge. In Sanskrit an instrument of knowledge is called Pramānam . The one who uses the instrument of knowledge is called Pramātā and the knowledge that is generated i.e. the Jnānam is called Pramā and the object that is known is called Prameyam. This Pramātā uses Pramānam and acquires Pramā with regards to the Prameyam.

Without using an instrument of knowledge we cannot get the knowledge. For example, if I have to get the knowledge of the colour of an object I have no option but to use the instrument called the eyes. If I want to know what is the sound, I have to use the instrument of ears. Without using the eyes, Varna Jnānam cannot take place, without using the ears, Sahbda Jnānam cannot take place etc. Our scriptures have made an elaborate study on the topic of Pramānam and they point out that there are five instruments of knowledge at our disposal.

7.2. Instruments of knowledge

Since these five instruments of knowledge are available to human beings, they are called Paurusheya Pramānāni. These are

7.2.1.Perception

You get the knowledge by using the five fold sense organs – Eyes, Ears, Nose, Tongue and Skin and by perceiving through the five sense organs, we get perceptual knowledge. This is called Pratyaksham

7.2.2.Inference

In Sanskrit this is called Anumānam

7.2.3.Postulate

In Sanskrit this is called Arthapattihi

7.2.4.Comparision

In Sanskrit this is called Upamānam

7.2.5.Non-Cognition

In Sanskrit this is called Anupalabdhihi

These are the Pancha Paurusheya Pramānāni. And for all practical purposes, we can reduce the above five into two – Perception and Inference. Now we have to find, which Pramānam should I use to gain a particular knowledge especially self-knowledge. The Shāstrams point out that the instrument that you make use of will depend on the object that you want to know. It does not depend on your fancy or your will. If I have to know the colour of an object, I have not choice but to use the eyes. Jnānam is acquired by using the appropriate Pramānam.

We want to gain self knowledge and have to find out which instrument or Pramānam to use and when I make an enquiry I enter into a big problem. All the five instruments at my disposal, are extrovert instruments capable of studying only the objective world or external world. None of these instruments is capable of studying the very subject behind these instrument. This is the intrinsic limitation of the Pancha Pramānāni and also science. Science can only the objective universe but cannot study the student. The eyes can perceive everything in the creation but unfortunately the eyes have a peculiar limitation that the eyes cannot see themselves. This is because eyes are extrovert, they can never study themselves. The Law is – Subject is never subject to objectification. Similarly I cannot study myself.

Self knowledge will be elusive for the human being and all material sciences. But there is a way out. If I have to see my own eyes, I have to learn to take the help of another external object or factor – a mirror to see my eyes. I should be humble enough to accept that my eyes cannot directly see themselves and therefore I require the assistance of an external mirror. With the help of the mirror I can see my own eyes. Similarly all the Paurusheya Pramānāni are inadequate to give me self knowledge unless I introduce a sixth Pramānam or sixth factor that will serve as a mirror for gaining self knowledge. I have to accept the necessity of a sixth Pramānam which is not in my hands and this must come from outside. That sixth Pramānam is called Shāstra Pramānam – the scriptural teaching.

7.3. Shāstra Pramānam – Sixth Pramānam

This is also called Shabda Pramānam. And this Shāstram Pramānam is not already with me. It has to be brought from outside like a mirror and therefore it is called Apaurusheya Pramānam. This means not naturally available to human being and it has to be brought from outside. This Shāstra Pramānam has been gifted to use just like God has given mirrors for seeing our own face. If mirrors were not there, eternally our own beauty will not be available for us to see. Thus God has gifted us with Shāstra Pramānam to enjoy our inner beauty. If you refuse to use the mirror, it is only us who is going to be the loser. Using this alone can we get self knowledge.

The next thing we come to know is, even though the mirror is capable of showing us our face, to enjoy it we should know how to use the mirror properly. Anything will help only if we know how to use. In the same way, Shāstram or scriptures can help only if we study the scriptures properly. If you handle the scriptures properly we can see our beauty and get self knowledge.

7.4. Information – Direct Experience dichotomy

And when I try to study the scriptures and use the scriptures myself, I get into another big problem. Because scriptures, unlike other forms of literature, use a peculiar method to impart self knowledge. This is because of the uniqueness of the subject matter, the Self, and the uniqueness of the knowledge, the scriptures make use of a unique method.

Normally books deal with different object, places and people in the creation and therefore my orientation is that I should get the information first , and then later convert that into direct experience by contacting the object. E.g. I read what is Niagara Falls (getting the information first) and when I go there actually only then will I get direct experience out of contact. Therefore our orientation in any study is Information – 

Direct Experience dichotomy.

But when it comes to self knowledge the problem is that we do not have these two stages at all. Because if you are talking about the two stages, the information should be got first, then the direct experience will be got when I come in contact with the self. But unfortunately you will never come in contact with the self because you are the Self. Hence the information – direct experience dichotomy does not exist in self knowledge. But we always incorrectly study the scriptures with this orientation of first book knowledge then direct experience. Hence we never know how to utilise the scriptures properly and therefore we never get the self knowledge if we study the scriptures ourselves.

7.5. Threefold Exercise

If self knowledge is not information or direct experience, then what is self knowledge? Self knowledge is freedom from self ignorance. Therefore scriptural study is different from studying other books and scriptural study requires a difference type of operation or method called Jnāna Yogaha. And this Jnāna Yoga consists of a threefold exercise called Shravanam Mananam and Nididhyāsanam.

7.5.1.Shravanam

Shravanam means exposing myself to the scriptural teaching handled by a competent guide. Because it is unlike the study of another objective literature. If we study the scriptures by ourselves, we end up in information - experience dichotomy. Eternally we would be trapped in search of either information or experience. Therefore if you should not be trapped in this, this teaching should be handled by someone who knows expertly how to handle and remove the orientation of information experience and gives self knowledge removing self ignorance.

Therefore Shravanam is exposing myself to the systematic teaching or handling of the scriptures done by an expert guide and for a length of time – because orientation breaking takes time. The study has to be systematic because it is a gradual build-up from beginning to end. It should be a stray study of unconnected topics. It should be systematic in the sense that between one topic and another, there should be a gradual build-up with a connection. It is like building a house where a number of bricks are arranged in an orderly manner well cemented. Only then it becomes a house that can be occupied. But the same number of bricks dumped in one place cannot become a house and we cannot live in that house. And the bricks will be more of an obstacle than a useful thing. Similarly gathering stray ideas by reading books here and there, without building up gradually and without connecting the topics, then our brain will be full of piled up ideas like the piled up bricks and they will be cluttered in the brain. It will not be of any use and will create more problems than benefits. Similarly Vedāntik study will be beneficial only when there is a systematic study.

The study should be continuous. Even in the case of laying bricks, before the cement hardens we should lay the bricks and then some more cement on it and then more bricks before the cement hardens. The whole process should be continuous without gaps and for a length of time.

This Shravanam has to continue for a length of time during which time no questions are allowed. We have to get the comprehensive teaching from all angles in all aspects in its totality. And this process is called Shravanam. Even if you are not able to accept a part of the teaching or have a doubt regarding a particular aspect of teaching, you are allowed to keep aside those questions and doubts and listen with an open mind. You are free to disagree with the teacher. Be patient. Shravanam requires a lot of patience. Never be judgemental or critical.

7.5.2.Mananam

During Mananam I try to tie all the ideas of Vedanta and make a garland out of the teaching so that every idea fits into the grand building of Vedanta. Every brick has got a role to play in the house. Every window is part of a grand scheme. Similarly every idea of Vedanta should become part of the grand design of Vedāntik teaching – the study of the individual, the study of the total, the study of Aikyam, the study of Sādhana Chatushtaya Sampattihi.

As even I am connecting, I must be able to go back, take all the topics and should know where they all stand. What is the role of Karma Yoga ? What is the role of Upāsana Yoga ? Everything should fall in its place when I look back at it. Doubts will surely arise.

When I look at a topic individually, doubts may not arise. But when I try to connect one topic to another, there may be seeming contradictions or one topic may not find its place properly. After comprehensively listening and being exposed to the teaching for a length of time, I bring out all my questions. Generally the beauty of the teaching is, by the time you complete your teaching systematically, doubts will not be there. Because the scriptures themselves handle the possible questions – hence it is in the form of a dialogue – Guru Shishya Samvādaha. You are given full freedom to your rational mind, logical mind, scientific mind, intellectual acumen to raise any question. The teacher is available to answer or to help the student in removing all kinds of doubts because doubts are obstacles to knowledge.

Vedanta encourages asking any number of questions. Vedanta is knowledge. Vedanta is not a faith or belief. In a system of faith, questions are discouraged as it is considered to be disrespectful to the teacher or teaching. Questions are to be asked until all the questions subside.

How do I know when all the questions are subsided or not ? I must be able to say I am the Parama Ātmā – Aham Brahma Asmi – I am immortal – I am all pervading – I survive the death of the body – the world cannot affect me. Each one of the statements, I must be able to make from the inner most core of my heart. And when I ask my own intellect whether it is convinced, it must say yes.

Hence Mananam removes all obstacles in the intellect and makes the knowledge into doubtless knowledge or conviction. Mananam is the process of conviction – solving the intellectual problems. Doubts belong to the intellect, therefore Mananam is solving the intellectual problem and hence Mananam isn an intellectual process.

Nisamshaya Jnānam with regards to my essential nature my real or higher nature. Shravanam removes ignorance, Mananam removes doubts or intellectual problems.

7.5.3.Nididhyāsanam

Then comes the process of Nididhyāsanam which is the process of internalisation or assimilation of this knowledge and the removal of my habitual behaviour. This also involves solving emotional problems in the light of Jnānam. Ultimately even though Samsara is a problem of ignorance, the ignorance is appearing or expressing in the form of emotional turmoil alone. Basic problem may by Ajnānam but I am facing this problem in the form of Rāga Dvesha Kāma Krodhaha Lobha Moha Mada Mātsarya and Bhayam. Unless the emotional problems are solved, I have not assimilated the knowledge totally.

The present behaviour I have developed very gradually, it is a habit, a conditioning that I have – this I have to de-condition myself. This process is called Nididhyāsanam or assimilation. Only when the habitual behaviour goes away, do I get the full benefit of this knowledge. We have been Samsārī, petty, ignorant, bitter people and that personality has influenced our responses, our goals. Everything has been governed by our idea about ourselves. How you behave depends on how you look at yourself.

Every behaviour depends on your self image. As long as you have a miserable self image, your behaviour will be miserable. And even if the Guru transforms the self image, the old self image continues for a length of time. Hence we need some time during which we should allow the transformation to take place. And that process is called Nididhyāsanam in which I keep in touch with the Shāstram even if the study part is over.. I keep in touch with the Jnānis or wise people, Satsanga or Shāstra Sanga because the association influences my personality. Not only do I keep in touch with Shāstra, I lead an alert life, monitoring my responses and making sure that every response in every situation is governed by the new teaching and not by the old misunderstood personality. And assimilated knowledge alone nourishes me like assimilated food nourishes food. It is not the amount of food that I eat that matters, but the amount of food that I digest alone that matters.

Swami Chinmayānanda put it “You may have gone through ten Upanishads. Wonderful. How many Upanishads have gone through you ?” Hence conversion of intellectual knowledge into emotional strength is called Nididhyāsanam.. This can be done as follows :

All emotional problems will express themselves in two forms : - One is choice-less situations which requires acceptance. We should sufficient emotional strength to accept whatever is choiceless - Other is choice-ful situation which can be changed or improved where the emotional mind should not obstruct my effort to improve the situation.

A weak mind creates problems in two ways :

- When there is a choiceless situation, the weak mind goes on saying “Don’t accept it” – which means I keep mumbling and grumbling all time knowing that this will not change the situation because it is choiceless. Therefore strengthening the emotional mind to accept the choiceless is the purpose of this knowledge.

- If the mind is weak and is worrying over the choiceless, then the problem is that our time is spent in worrying that where we can improve we will not be available for improving the situation. Worrying over the choiceless becomes an obstacle in improving over the choiceful or where the improvement is possible. Hence I should work on the situations that can be improved.

This is called emotional strength. Face the situation. If the situation is a choiceless one, I learn to accept it and forget it and go for the next one. And I try to improve the situation to the extent possible. There also there may be a limitation. Once I reach another choiceless situation, again I understand it and I go for the next. Like the bulldozer I face the day-to-day life with emotional strength. And this emotional strength is possible only when the knowledge is presiding over my day to day life.

Therefore Shravanam and Mananam and Nididhyāsanam is Jnāna Yogaha.. And this Jnāna Yoga will give self knowledge. Self knowledge will give Moksha which means I am free in the presence and absence of things, people, my life and even in death. This is Jnāna Yogaha the subtlest form of Sādhanā.

7.5.4.Role of Āshrama Dharma

You should remember, all the three Yogas, Karma Yoga, Upāsana Yoga and Jnāna Yoga are compulsory for all people and not given as optional Yogas. Every body requires these and the culmination is in self knowledge which give me Moksha. If at all there is a person who comes to Jnāna Yoga without Karma Yoga or Upāsana Yoga, he cannot be successful. And if at all a person skips Karma Yoga or Upāsana Yoga and successfully gains Jnānam, the scriptures say he must have gone through both of these in his past Janma . If you study the Āshrama scheme, you will find that the four Āshramas are designed for the pursuit of these three Yogas only.

Even though these three are not air-tight compartment compartments, there is a domination of a particular Yoga in a particular stage in life.

In BrahmĀchārya Āshrama it is primarily studying the theory – what is life, what is the goal. The other three Āshramas are meant for predominantly practicing the three Yogas.

Grihastha Āshrama is Karma Yoga Pradhānaha; Vānaprastha Āshrama is Upāsana Yoga Pradhāna; Sanyāsa Āshrama is Jnāna Yoga Pradhānaha.

These three different infrastructures are presented for predominantly practicing these three Yogas. Even if you do not go through these four Āshramas physically, you will have to make the appropriate modifications in your lifestyle depending on which Yoga you dominantly practice. And therefore adjust the infrastructure follow the three Yogas, gain knowledge and be free. Being a free person either enjoy Dharma Artha Kāma presence, or enjoy the absence of Dharma Artha Kāma. This is the vision of all the scriptures primary as well as secondary.

శక్తిపీఠాలు

శక్తిపీఠాలు

హిందువులు పార్వతీ దేవిని ఆరాధించే దేవాలయాలలో పురాణ గాధల, ఆచారాల పరంగా ప్రాధాన్యత సంతరించుకొన్న కొన్ని స్థలాలను శక్తి పీఠాలు (Shakthi Peethas) అంటారు. ఈ శక్తి పీఠాలు ఏవి, ఎన్ని అనే విషయంలో విభేదాలున్నాయి. 18 అనీ, 51 అనీ, 52 అనీ, 108 అనీ వేర్వేరు లెక్కలున్నాయి. అయితే 18 ప్రధానమైన శక్తి పీఠాలను అష్టాదశ శక్తి పీఠాలు అంటారు.

ఒకప్పుడు దక్షుడు బృహస్పతియాగం చేసినప్పుడు అందరినీ ఆహ్వానించాడు గాని కూతురినీ, అల్లుడినీ పిలవలేదు, ఎందుకంటే దక్షుని కుమార్తె సతీదేవి (దాక్షాయణి) తండ్రి మాటకు విరుద్ధంగా శివుడిని పెళ్ళాడింది. పుట్టింటివారు ప్రత్యేకంగా పిలవాలేమిటి? అని సతీదేవి, శివుడు వారించినా వినకుండా, ప్రమధగణాలను వెంటబెట్టుకొని యాగానికివెళ్ళింది గాని, అక్కడ అవమానానికి గురయ్యింది. ముఖ్యంగా శివనింద సహించలేక ఆమె యోగాగ్నిలో భస్మమైంది. ఆగ్రహించిన శివుడు తన గణాలతో యాగశాలను ధ్వంసం చేశాడు.

కాని సతీ వియోగదుఃఖం తీరని శివుడు ఆమె మృతశరీరాన్ని అంటిపెట్టుకొని ఉండి తన జగద్రక్షణాకార్యాన్ని మానివేశాడు. దేవతల ప్రార్ధనలు మన్నించి విష్ణువు సుదర్శన చక్రంతో ఆ దేహాన్ని ఖండాలుగా చేసి, శివుడిని కర్తవ్యోన్ముఖుడిని చేశాడు. సతీదేవి శరీరభాగాలు పడిన స్థలాలు శక్తి పీఠాలుగా భక్తులకు, ముఖ్యంగా తంత్రసాధకులకు ఆరాధనా స్థలాలు అయినాయి. ప్రతి శక్తి పీఠంలోను దాక్షాయణీ మాత భైరవుని(శివుని)తోడుగా దర్శనమిస్తుంది.

18 శక్తిపీఠాలు

కొల్హాపూర్ మహాలక్ష్మి
అష్టాదశ శక్తిపీఠాలు ఏవి అనే విషయానికి ప్రామాణికంగా చెప్పబడే ప్రార్ధనా శ్లోకం:
లంకాయాం శంకరీదేవీ, కామాక్షీ కాంచికాపురే
ప్రద్యుమ్నే శృంగళాదేవీ, చాముండీ క్రౌంచపట్టణే
అలంపురే జోగులాంబా, శ్రీశేలే భ్రమరాంబికా
కొల్హాపురే మహాలక్ష్మీ, మాహుర్యే ఏకవీరికా
ఉజ్జయిన్యాం మహాకాళీ, పీఠిక్యాం పురుహూతికా
ఓఢ్యాయాం గిరిజాదేవి, మాణిక్యా దక్షవాటికే
హరిక్షేత్రే కామరూపా, ప్రయాగే మాధవేశ్వరీ
జ్వాలాయాం వైష్ణవీదేవీ, గయా మాంగళ్యగౌరికా
వారాణస్యాం విశాలాక్షీ, కాష్మీరేషు సరస్వతీ
అష్టాదశ సుపీఠాని యోగినామపి దుర్లభమ్
సాయంకాలే పఠేన్నిత్యం, సర్వశతృవినాశనమ్
సర్వరోగహరం దివ్యం సర్వ సంపత్కరం శుభమ్

ఈ శ్లోకంలో ఉన్న వివిధ స్థలాలను గుర్తించడంలో కొన్ని భేదాభిప్రాయాలున్నాయి. ఒక వివరణ ప్రకారం[1] ఈ స్థలాలు ఇలా ఉన్నాయి

శాంకరి - శ్రీలంక - ఈ మందిరం ఎక్కడుందో స్పష్టమైన ఆధారాలు లేవు. కాని ఒక వివరణ ప్రకారం[2] ఇది దేశం తూర్పుతీరంలో ట్రిన్‌కోమలీలో ఉండవచ్చును. 17వ శతాబ్దంలో పోర్చుగీసు వారి ఫిరంగుల వల్ల మందిరం నాశనమయ్యిందంటారు. ప్రస్తుతం ఆ ప్రదేశంలో ఒక స్తంభం మాత్రం ఉంది. దగ్గరలో 'త్రికోణేశహవర స్వామి' అని పిలువబడే శివుని మందిరం ఉంది. ఆ మందిరం ప్రక్కనే ఒక దేవీ మందిరం కూడా ఉంది. ట్రిన్‌కోమలీ నగరంలో కాళీమందిరం ప్రసిద్ధమైనది.

కామాక్షి - కాంచీపురం, తమిళనాడు - మద్రాసు నగరానికి 70 కిలోమీటర్ల దూరంలో ఉంది.

కంచి కామాక్షి
శృంఖల - ప్రద్యుమ్న నగరం, పశ్చిమ బెంగాల్ - ఇది కొలకత్తాకు 80 కిలోమీటర్ల దూరంలో ఉంది. కాని ఇప్పుడు ఏ విధమైన మందిరం గుర్తులూ లేవు. అయితే కొలకత్తాకు 135 కిలోమీటర్ల దూరంలోని గంగాసాగర్ కూడా ఒక శక్తిపీఠంగా పరిగణింపబడుతున్నది.

చాముండి - క్రౌంచ పట్టణము, మైసూరు, కర్ణాటక - అమ్మవారు చాముండేశ్వరీ దేవి.

జోగులాంబ - ఆలంపూర్, ఆంధ్రప్రదేశ్ - కర్నూలు నుండి 27 కిలోమీటర్ల దూరంలో 'తుంగ', 'భద్ర' నదులు తుంగభద్రా నదిగా కలిసే స్థలంలో ఉన్నది.

భ్రమరాంబిక - శ్రీశైలం, ఆంధ్ర ప్రదేశ్ - కృష్ణా నదీ తీరాన అమ్మవారు మల్లిఖార్జున స్వామి సమేతులై ఉంది. శ్రీశైలం 12 జ్యోతిర్లింగాలలో కుడా ఒకటి.

మహాలక్ష్మి - కొల్హాపూర్, మహారాష్ట్ర - ఆలయంలో ప్రధాన దేవత విగ్రహం స్వచ్ఛమైన మణిశిలతో చేయబడింది. అమ్మవారి తలపైన ఐదు తలల శేషుని ఛత్రం ఉంది. ప్రతి సంవత్సరం మూడు మార్లు అమ్మవారి పాదాలపై సూర్యరశ్మి పడుతుంది.

ఏకవీరిక - మాహుర్యం లేదా మహార్, నాందేడ్ జిల్లా, మహారాష్ట్ర - ఇక్కడి అమ్మవారిని 'రేణుకా మాత'గా కొలుస్తారు. షిరిడీ నుండి ఈ మాతను దర్శించుకొనవచ్చును.

మహాకాళి - ఉజ్జయిని, మధ్య ప్రదేశ్ - ఇదే ఒకప్పుడు అవంతీ నగరం అనబడేది. ఇది క్షిప్రా నది తీరాన ఉన్నది. మహాకవి కాళిదాసుకు విద్యను ప్రసాదించిన అమ్మవారు మహాకాళియే.

పురుహూతిక - పీఠిక్య లేదా పిఠాపురం, ఆంధ్ర ప్రదేశ్ - కుకుటేశ్వర స్వామి సమేతయై ఉన్న అమ్మవారు.

గిరిజ - ఓఢ్య, జాజ్‌పూర్ నుండి 20 కిలోమీటర్లు, ఒరిస్సా - వైతరిణీ నది తీరాన ఉన్నది.

మాణిక్యాంబ - దక్షవాటిక లేదా ద్రాక్షారామం, ఆంధ్ర ప్రదేశ్ - కాకినాడనుండి 20 కిలోమీటర్ల దూరంలో.

కామరూప - హరిక్షేత్రం, గౌహతి నుండి 18 కిలోమీటర్లు, అసోం - బ్రహ్మపుత్రా నది తీరంలో. ఇక్కడ ప్రతి సంవత్సరం ఆషాఢమాసంలో అంబవాచి ఉత్సవం జరుగుతుంది.

మాధవేశ్వరి - ప్రయాగ (అలహాబాదు), ఉత్తర ప్రదేశ్, త్రివేణీ సంగమం సమీపంలో - ఈ అమ్మవారిని అలోపీ దేవి అని కూడా అంటారు.

వైష్ణవి - జ్వాలాక్షేత్రం, [3] కాంగ్రా వద్ద, హిమాచల్ ప్రదేశ్ - ఇక్కడ అమ్మవారి విగ్రహం ఉండదు. ఏడు జ్వాలలు పురాతన కాలంనుండి వెలుగుతున్నాయి.

మంగళ గౌరి - గయ, బీహారు - పాట్నా నుండి 74 కిలోమీటర్లు.

విశాలాక్షి - వారాణసి, ఉత్తర ప్రదేశ్.

సరస్వతి - జమ్ము, కాష్మీరు - అమ్మవారిని కీర్ భవాని అని కూడా అంటారు.పాక్ ఆక్రమిత కాశ్మీరు లో ముజఫరాబాద్ కు 150 కి.మీ.ల దూరంలోఉందంటారు.

51 శక్తిపీఠాలు

సంఖ్య, స్థలము, శరీరభాగము / ఆభరణము, శక్తి, భైరవుడు

1. హింగుళ , కరాచీ నుండి 125 కి.మీ., పాకిస్తాన్, బ్రహ్మరంధ్రము(శిరోభాగము), కొత్తారి, భీమలోచనుడు
2. షర్కారె, సుక్కార్ స్టేషనువద్ద, కరాచీ, పాకిస్తాన్, కన్నులు, మహిషమర్దిని, క్రోధీశుడు
3. సుగంధ, షికార్ పూర్, బారిసాల్ నుండి 20 కి.మీ., బంగ్లాదేశ్ - సోంధ్ నది ఒడ్డున, ముక్కు, సునంద, త్ర్యంబకేశ్వరుడు
4. అమరనాధ్, శ్రీనగర్ నుండి 94 కి.మీ, కాష్మీర్, గొంతు, మహామాయ, త్రిసంధ్యేశ్వరుడు
5. జ్వాలాముఖి, కాంగ్రా, పఠాన్ కోట్ వద్ద, నాలుక, సిద్ధిద (అంబిక), ఉత్తమ భైరవుడు
6. జలంధర్ (దేవీ తాలాబ్), ఎడమ స్తనము, త్రిపురమాలిని, భీషణుడు
7. వైద్యనాధం, దేవోగర్, ఝార్ఖండ్, గుండె, జయదుర్గ, వైద్యనాధుడు
8. గుజ్యేశ్వరి మందిరము, పశుతినాధ మందిరం వద్ద, నేపాల్, మోకాళ్ళు, మహాశిర - కపాలి
9. మానస, టిబెట్కు దగ్గర, కైలాసపర్వతసమీపమున మానస సరోవరం లో ఒక శిల, కుడి చేయి, దాక్షాయిని, అమరుడు
10. బిరాజా, ఒరిస్సా, నాభి, విమల, జగన్నాధుడు
11. ముక్తినాధ మందిరం, గండకి నది ఒడ్డున, పోఖ్రా, నేపాల్, నుదురు, గండకీ చండి, చక్రపాణి
12. బహుళ, అజయ నదిఒడ్డున, కేతుగ్రామ్, కటువా దగ్గర, బర్ద్వాన్, పశ్చిమ బెంగాల్, ఎడమ చేయి, బహుళా మాత, భిరుకుడు
13. ఉజ్జయిని, గుస్కురా స్టేషన్, బర్ద్ వాన్, పశ్చిమ బెంగాల్, కుడి మణికట్టు, మంగళ చండిక, కపిలాంబరుడు
14. ఉదయపూర్ వద్ద, త్రిపుర, మతబారి కొడలపైన, రాధాకిషోర్ గ్రామం, కుడి కాలు,  త్రిపురసుందరి, త్రిపురేశుడు
15. ఛొట్టోగ్రామ్, చంద్రనాధ్ కొండలపైన, సీతాకుండ్ స్టేషను వద్ద, చిట్టగాంగ్ జిల్లా, బంగ్లాదేష్, కుడి చేయి, భవాని, చంద్రశేఖరుడు
16. త్రిస్రోత, శల్బారి గ్రామం, జల్పాయ్ గురి జిల్లా, పశ్చిమబెంగాల్, ఎడమ కాలు, భ్రామరి, అంబరుడు
17. కామగిరి, కామాఖ్య, నీలాచలపర్వతాల వద్ద, గువహతి, అస్సాం, యోని, కామాఖ్య, ఉమానందుడు
18. జుగాద్య, ఖీర్ గ్రామ్, బర్ద్వాన్ జిల్లా, పశ్చిమబెంగాల్, కుడి పాదము, జుగాద్య, క్షీర ఖండకుడు
19. కాళిపీఠ్, కాళీఘాట్, కొలకత్తా, కుడి బొటనవేలు, కాళిక, నకులీషుడు
20. ప్రయాగ, త్రివేణీ సంగమము, అలహాబాదు, ఉత్తర ప్రదేశ్, కుడి వేళ్ళు, లలిత, భవుడు
21. జయంతి, కాలాజోర్ బోర్ భోగ్, ఖాసి గ్రామం, జయంతియా పరగణాలు, సిల్హెట్ జిల్లా, బంగ్లాదేశ్, ఎడమ తొడ, జయంతి, క్రమదీశ్వరుడు
22. కిరీత్, కిరీత్ కొండ గ్రామం, లాల్ బాగ్ కోర్ట్ స్టేషన్ వద్ద, ముషీరాబాద్ జిల్లా, పశ్చిమ బెంగాల్, కిరీటము, విమల, సంవర్తుడు
23. వారాణసి (కాశి), గంగానది ఒడ్డున మణికర్ణికా ఘట్టము, ఉత్తరప్రదేశ్, చెవిపోగు, విశాలాక్షి, మణికర్ణి కాలభైరవుడు
24. కన్యాశ్రమము, కన్యాకుమారి, కుమాఱి మందిరం ప్రాంగణంలో భద్రకాళి గుడి, తమిళనాడు, వీపు, శర్వాణి, నిమీశుడు
25. కురుక్షేత్రం, హర్యానా, మడమ ఎముక, సావిత్రి, స్థాణువు
26. మణిబంధ్, పుష్కర్, గాయత్రి కొండల వద్ద, ఆజ్మీర్, రాజస్థాన్, రెండు చేతి కడియాలు, గాయత్రి, సర్వానందుడు
27. శ్రీశైల్, జైన్ పూర్, సిల్నెట్, బంగ్లాదేశ్, మెడ, మహాలక్ష్మి, సంబరానందుడు
28. కంచి, కొపై నది వద్ద, బోల్పూర్ స్టేషన్, బీర్బమ్, పశ్చిమబెంగాల్, ఎముక, దేవగర్భ, రురుడు
29. కల్మాధవ్, శోన్ నది ఒడ్డున కొండ గుహలో, అమరకంటక్, మధ్యప్రదేశ్, ఎడమ పిరుదు, కాళి, అసితాంగుడు
30. షోన్ దేశ్, నర్మదా నది మూలము వద్ద, అమరకంటక్, మధ్యప్రదేశ్, కుడి పిరుదు, నర్మద, భద్రసేనుడు
31. రామగిరి, చిత్రకూటం, ఝాన్సీ, మాణిక్ పూర్ వద్ద, ఉత్తరప్రదేశ్, కుడి స్తనం, శివాణి, చందుడు
32. వృందావనం, భూతేశ్వర మాధవ మందిరం, ఉత్తరప్రదేశ్, కేశాభరణం, ఉమ, భూతేశ్
33.శుచి, శుచితీర్థం శివమందిరం, కన్యాకుమారి వద్ద, తమిళనాడు. పై దవడ పండ్లు, నారాయణి, సంహరుడు
34. పంచసాగరం (స్థలం తెలియదు), క్రింది దవడ పండ్లు, వారాహి, మహారుద్రుడు
35. కార్తోయతాత్, భవానీపూర్ గ్రామం, సెర్పూర్, బగురా జిల్లా, బంగ్లాదేశ్, ఎడమకాలి పట్టీ, అర్పణ, వమనుడు
36. శ్రీ పర్వతం, లడక్ వద్ద, కాష్మీర్ - (శ్రీ శైలం, ఆంధ్రప్రదేశ్ అని కూడా చెబుతారు), కుడికాలి పట్టీ, శ్రీ సుందరి,  సుందరానందుడు
37. విభాష్, తమ్లుక్ వద్ద, తూర్పు మేదినీపూర్ జిల్లా, పశ్చిమ బెంగాల్, ఎడమ కాలి మణికట్టు, కపాలిని (భీమరూప), సర్వానందుడు
38. ప్రభాస్, వీరవల్ స్టేషన్, సోమనాధ్ మందిరం వద్ద, జునాగధ్ జిల్లా, గుజరాత్, ఉదరం, చంద్రభాగ, వక్రతుండుడు
39. భైరవ పర్వతం, శిర్పా నది ఒడ్డున, ఉజ్జయిని, మధ్య ప్రదేశ్, పై పెదవి పైభాగం, అవంతి, లంబ కర్ణుడు
40. జనస్థానం, గోదావరీ లోయ, నాసిక్ వద్ద, మహారాష్ట్ర, చుబుకం, భ్రామరి, వికృతాక్షుడు
41. సర్వశైలం, గోదావరీ తీరం,రాజమండ్రి వద్ద, కోటిలింగేశ్వర మందిరం, ఆంధ్రప్రదేశ్, బుగ్గలు, రాకిణి / విశ్వేశ్వరి, వత్సనాభుడు / దండపాణి
42. బిరత్, భరత్ పూర్ వద్ద, రాజస్థాన్, ఎడమ కాలి వేళ్ళు, అంబిక, అమృతేశ్వరుడు
43. రత్నావళి, రత్నాకర నది ఒడ్డున, ఖనకుల్-కృష్ణనగర్ వద్ద, హూగ్లీ జిల్లా, పశ్చిమ బెంగాల్, కుడి భుజం, కుమారి, శివుడు
44. మిథిల, జనక్ పూర్, భారత్-నేపాల్ సరిహద్దులో, ఎడమ భుజం, ఉమ, మహోదరుడు
45. నల్హతి, కొడపైన, బీర్భమ్ జిల్లా, పశ్చిమ బెంగాల్, కాలి పిక్క ఎముకలు, కాళికాదేవి, యోగేశుడు
46. కర్ణాట్ (స్థలం తెలియదు), చెవులు, జయదుర్గ, అభీరుడు
47. వక్రేశ్వరి, పాపహర నది ఒడ్డున, దుబ్రాజపూర్ స్టేషన్ వద్ద, బీర్ భమ్ జిల్లా, పశ్చిమ బెంగాల్, కనుబొమల మధ్య భాగము, మహిష మర్దిని, వక్రనాధుడు
48. జెస్సోర్ (యశోరి), ఈశ్వరిపుర్ వద్ద, ఖుల్నా జిల్లా, బంగ్లాదేశ్, చేతులు, కాళ్ళు, యశోరేశ్వరి, చందుడు
49. అత్థాస్, లాభపూర్ వద్ద, బీర్ భమ్ జిల్లా, పశ్చిమ బెంగాల్, పెదవులు, ఫుల్లార, విశ్వేశుడు
50. నందిపూర్, సైంతియా రైల్వే స్టేషనులో ఒక మఱ్ఱి చెట్టు క్రింద, బీర్ భమ్ జిల్లా, పశ్చిమ బెంగాల్, మెడలో హారం, నందిని, నందికేశ్వరుడు
51. లంక (ట్రిన్ కోమలి లో, హిందూమహాసాగరం తీరాన ఉన్న ఈ మందిరం శిధిలమైనదనీ, కేవలం ఒక స్తంభం మాత్రమే మిగిలి ఉన్నదనీ ఒక వివరణ), కాలి పట్టీలు, ఇంద్రాక్షి, రాక్షసేశ్వరుడు

ద్వాదశ జ్యోతిర్లింగాలు

ద్వాదశ జ్యోతిర్లింగాలు

శైవులు శివున్ని మూర్తి రూపములో మరియు లింగరూపములోనూ పూజిస్తారు. కానీ లింగ రూపమే అందులో ప్రధానమైనదిగా భావిస్తారు. ప్రతి లింగములో శివుని యొక్క జ్యోతి స్వరూపము వెలుగుతుంటుందని శైవుల నమ్మకం. అయితే వీటిలో ద్వాదశ జ్యోతిర్లింగాలు అని పిలువబడే పన్నెండు లింగాలు అత్యంత ముఖ్యమైనవిగా అనాది నుండి భావించబడుచున్నది. అవి

రామనాథస్వామి లింగము - రామేశ్వరము
మల్లికార్జున లింగము - శ్రీశైలము
భీమశంకర లింగము - భీమా శంకరం
ఘృష్టీశ్వర లింగం - ఘృష్ణేశ్వరం
త్రయంబకేశ్వర లింగం - త్రయంబకేశ్వరం
సోమనాథ లింగము - సోమనాథ్
నాగేశ్వర లింగం - దారుకావనం (ద్వారక)
ఓంకారేశ్వర-అమలేశ్వర లింగములు - ఓంకారక్షేత్రం
మహాకాళ లింగం - ఉజ్జయని
వైధ్యనాథ లింగం - చితా భూమి (దేవఘర్)
విశ్వేశ్వర లింగం - వారణాశి
కేదారేశ్వర - కేదారనాథ్

జ్యోతిర్లింగ స్త్రోత్రము

ఈ జ్యోతిర్లింగ స్త్రోత్రాన్ని నిత్యం పఠించిన వారికి ఏడేడు జన్మలలో చేసిన పాపాలన్నీ హరించుకుపోతాయని భక్తుల నమ్మకము.
సౌరాష్ట్రే సోమనాథం చ, శ్రీశైలే మల్లికార్జునమ్
ఉజ్జయిన్యాం మహాకాళమ్, ఓంకారమమరేశ్వరమ్

ప్రజ్వాల్యాం వైద్యనాథంచ, డాకిన్యాం భీమశంకరమ్
సేతుబంధే తు రామేశం, నాగేశం దారుకావనే

వారాణస్యాం తు విశ్వేశం, త్ర్యంబకం గౌతమీ తటే
హిమాలయే తు కేదారం, ఘృష్ణేశం చ శివాలయే

ఏతాని జ్యోతిర్లింగాని సాయం ప్రాతః పఠేన్నరః
సప్త జన్మకృతం పాపం స్మరణేన వినశ్యతి.

జ్యోతిర్లింగాలు

సోమనాథుడు - - విరవల్ రేవు, ప్రభాస్ పట్టణము, సౌరాష్ట్ర, కథియవార్, గుజరాత్ - దీనిని ప్రభాస క్షేత్రము అంటారు. చంద్రునిచే ఈ లింగము ప్రతిష్టింపబడినదని స్థలపురాణము.

మల్లికార్జునుడు - శ్రీశైలము, కర్నూలు జిల్లా, ఆంధ్రప్రదేశ్ - ఇక్కడ కృష్ణానది పాతాళగంగగా వర్ణింపబడినది. ఈ క్షేత్రము అష్టాదశ శక్తి పీఠములలో ఒక్కటి. ఆది శంకరాచార్యుడు శివానందలహరిని ఇక్కడే వ్రాశాడు. ఇక్కడ అమ్మవారు భ్రమరాంబాదేవి.

మహాకాళుడు - (అవంతి) ఉజ్జయిని, మధ్యప్రదేశ్ - క్షిప్రానది ఒడ్డున ఉన్నది. ఈ నగరములో 7 సాగర తీర్థములు, 28 తీర్థములు, 84 సిద్ధ లింగములు, 30 శివలింగములు, అష్టభైరవులు, ఏకాదశరుద్రులు, వందలాది దేవతా మందిరములు, జలకుండము ఉన్నవి.

ఓంకారేశ్వరుడు, అమలేశ్వరుడు - మామలేశ్వరము, మధ్య ప్రదేశ్ - నర్మద (రేవా) నదీతీరమున వెలసెను. ఇక్కడ ఒకే లింగము రెండు బాగములుగా ఉండి, రెండు పేర్లతో పూజింపబడుతున్నది. అమ్మవారు అన్నపూర్ణ.

వైద్యనాథుడు (అమృతేశ్వరుడు) - పర్లి (కాంతిపూర్), దేవొగడ్ బీహార్ - బ్రహ్మ, వేణు, సరస్వతీ నదుల సమీపములో నున్నది. సహ్యాద్రి కొండల అంచునున్నది. అమృతమధనానంతరము ధన్వంతరిని, అమృతమును ఈ లింగములో దాచిరనీ, స్పృశించిన భక్తులకు అమృతము లభించుననీ నమ్మకము.

భీమశంకరుడు - డాకిని, భువనగిరి జిల్లా, పూనె వద్ద, మహారాష్ట్ర - చంద్రభాగ (భీమ) నది ఒడ్డున, భీమశంకర పర్వతములవద్ద - త్రిపురాపుర సంహారానంతరము మహాశివుడు విశ్రాంతి తీసికొన్న చోటు. అమ్మవారు కమలజాదేవి. శాకిని, ఢాకిని మందిరములు కూడ యున్నవి. మోక్ష కుండము, జ్ఙాన కుండము ఉన్నవి.

రామేశ్వరుడు - రామేశ్వరము, తమిళనాడు - శ్రీరాముడు పరమశివుని అర్చించిన స్థలము - కాశీ గంగా జలమును రామేశ్వరమునకు తెచ్చి అర్చించిన తరువాత, మరల రామేశ్వరములోని ఇసుకను కాశీలో కలుపుట సంప్రదాయము. ఇక్కడ అమ్మవారు పర్వతవర్ధినీ దేవి.

నాగేశ్వరుడు (నాగనాథుడు)- (దారుకావనము) ద్వారక వద్ద, మహారాష్ట్ర - ఈ జ్యోతిర్లింగము ద్వారక, ఔధ్ గ్రామ్, ఆల్మోరా (ఉత్తరప్రదేశ్) అను మూడు స్థానములలో ఉన్నట్లు చెబుతారు.

విశ్వనాథుడు - వారణాసి, ఉత్తరప్రదేశ్ - కాశి అని కూడ ప్రసిద్ధము - వరుణ, అసి నదులు గంగానదిలో కలిసే స్థానము - పరమపావన తీర్థము - ఇక్కడ అమ్మవారు అన్నపూర్ణేశ్వరి.

త్రయంబకేశ్వర ఆలయం
త్రయంబకేశ్వరుడు - నాసిక్, మహారాష్ట్ర - గౌతమీ తీరమున - ఇక్కడి లింగము చిన్న గుంటవలె కనిపించును, అందులో బ్రహ్మ, విష్ణు, మహేశ్వరుల ప్రతీకగా మూడు చిన్న (బొటనవేలివంటి) లింగములున్నవి. అమ్మవారు కొల్హాంబిక. గంగాదేవి మందిరము కూడ ఉన్నది. కుశావర్త తీర్థము, గంగాద్వార తీర్థము, వరాహ తీర్థము ముఖ్యమైనవి. 12 సంవత్సరములకొకమారు జరిగే సింహస్థపర్వము పెద్ద పండుగ.

కేదారేశ్వరుడు - హిమాలయాలలో, గర్ వాల్ జిల్లా, ఉత్తరప్రదేశ్ - మందాకినీ నదీ సమీపంలో- మంచుకారణంగా ఈ దేవాలయం సంవత్సరానికి ఆరు నెలలు మాత్రమే దర్శనమునకు తెరచి ఉంటుంది.

ఘృష్ణేశ్వరుడు (కుసుమేశ్వరుడు) - వెరుల్ నగర్, ఔరంగాబాదు ఎల్లోరా గుహల వద్ద, మహారాష్ట్ర - (దేవగిరి లోనిదే జ్యోతిర్లింగమని కూడ చెప్పుదురు)

Satyam Bruyat ...

सत्यं ब्रूयात् प्रियम् ब्रूयात् न ब्रूयात् सत्यमप्रियं
-प्रियंच् नान्रुतम् ब्रूयात् येशः धर्म सनातनः

సత్యం బ్రూయాత్ ప్రియం బ్రూయాత్ న బ్రూయాత్ సత్యమప్రియం
ప్రియంచ నాన్రుతం బ్రూయాత్ ఏష దర్మః సనాతనః

satyam bruyat priyam bruyat na bruyat satyam apriyam
priyam ca nanrutam bruyat esha dharmah sanatanah

Speak truth in such a way that it should be pleasing to others. Never speak truth, which is unpleasant to others. Never speak untruth, which might be pleasant. This is the path of eternal morality, sanatana dharma.

To speak truth is an eternal value irrespective of time and place. But the expression of truth should be accompanied by two conditions. Firstly, it should be presented in a loving manner and secondly it should be spoken for the betterment of others. How you speak is as important as what is said. Priyam means speech that does not hurt others. Hitam is something that is said for the good or betterment of others. One should be careful of speaking truth but not hurting others.

We should be careful in speaking the truth. The purpose should be good and the words used and the manners in which they are spoken are important. So the value of truthfulness is relative to a situation. According to the Indian scriptures while living in the world of relativity truth can be interpreted in many ways.

Truth is simple and straight. To tell a lie, one has to pretend and strain the mind to choose choicest words, and to cover one lie, one has to invent 100 more lies, but in the case of truth, it is just simple and one word. Then, one is free from all mental agonies.

Traditional Sayings

व्रुथा व्रुष्टिः समुद्रेषु व्रुथा त्रुप्तस्य भोजनम्
व्रुथा धनम् समर्थ्स्य दीपो दिवापि च


వ్రుథా వ్రుష్ఠిః సముద్రేషు వ్రుథా త్రుప్తస్య భోజనమ్
వ్రుథా ధనమ్ సమర్థస్య దీపో దివాపి చ

Rainfall in the sea is useless; Food given to one who has had his fill is a waste.

Giving a gift to the rich is futile and a lamp serves no purpose in the day.

रक्षत रक्षत् कोषानामपि कोषं ह्रिदयम्
यस्मिन् सुरक्षितम् सर्वं सुरक्षितम् स्यात्



రక్షత రక్షత కోషానామపి కొషం హ్రుదయం
యస్మిన్ సురక్షితం సర్వం సురక్షితం స్యాత్



Safeguard; safeguard the treasure of all treasures, the heart.
By safeguarding the heart, yo will safeguard all things

-- Traditional Sayings.