?ivadyuti (?????????) by Dev Bhagavān

"How can one know thus as to where It (the Self) is, for which both the brāhmaṇa and the kṣatriya become food, and for which Death takes the place of a curry?" Namaste 🙏 So this is the close of the second chapter, the second Canto of this Upaniṣad, which has six Cantos in two parts. The first Canto was about setting the scene, creating a context where this wonderful conversation between death and Naciketā could take place. Naciketā is not going to take anything other than the highest knowledge. He doesn't want any material benediction. So in the beginning of the second Canto, Death accepts Naciketā as his student and begins to teach him about Brahman. Because really, what Naciketā wants is to know Death's secret.

“This Self cannot be known through much study, nor through the intellect, nor through much hearing. It can be known through the Self alone that the aspirant prays to; this Self of that seeker reveals Its true nature. One who has not desisted from bad conduct, whose senses are not under control, whose mind is not concentrated, whose mind is not free from anxiety about the result of concentration, cannot attain this Self through knowledge.“

“While sitting, It travels far away; while sleeping, It goes everywhere. Who but I can know that Deity who is both joyful and joyless? Having meditated on the Self as bodiless in the midst of bodies, as permanent in the midst of the impermanent, and as great and pervasive, the wise man does not grieve.“

“If the killer thinks (of It) in terms of killing, and if the killed thinks (of It) as killed, both of them do not know. It does not kill, nor is it killed. The Self that is subtler than the subtle and greater than the great is lodged in the heart of (every) creature. A desireless man sees that glory of the Self through the serenity of the organs, and (thereby he becomes) free from sorrow.“

“This medium is the best; this medium is the supreme and the inferior Brahman. Meditating on this medium, one becomes adorable in the world of Brahman. The intelligent Self is neither born nor does It die. It did not originate from anything, nor did anything originate from It. It is birthless, eternal, undecaying and ancient. It is not injured even when the body is killed.“

“I tell you briefly of that goal which all the Vedas propound with one voice, which all the austerities speak of, and wishing for which, people practise brahmācārya. It is this: ĀŪṀ. This letter ĀŪṀ, indeed, is the inferior Brahman Hiraṇyagarbha; and this letter is, indeed, the Supreme Brahman. Anybody, who, while meditating on this letter, wants any of the two, to him comes that.“

Death continued: “After hearing this, grasping it fully, separating this righteous thing from the body etc., and attaining this subtle thing, that mortal rejoices, for he has obtained that which is the cause of delight. I consider that the mansion of Brahman is wide open to Naciketā.“ Naciketā: “Tell me of that thing which you see as different from virtue, different from vice, different from this cause and effect, and different from the past and the future.“

Namaste 🙏 So I wanted to follow up on the previous video, which is about meditation. What do you do when you get to the point where you're seeing the light of Brahman? (This is advanced, okay?) We covered in the previous video what to do if you don't see any light in meditation. Well, you should go back and do bhakti-yoga and even karma-yoga, to increase your puñyā and to develop love of God. Because meditation is based on the foundation of karma and bhakti; and if you don't have these spiritual assets, you will find it very difficult, if not impossible, to reach the stage of actual meditation.

Namaste 🙏 We've been talking in these videos on Kaṭhopaniṣad about the background, the context for meditation and self-realization. And this is very important. But we also want to talk about the practice. How do you realize what's being talked about in the text? “He who covets the desirable things while brooding on their virtues, is born amidst those very surroundings along with the desires. But for one whose wishes are fulfilled and whose self is Self-established, all the longings vanish, even here.“ —Maṇḍukya Upaniṣad 3.2.2

“O Naciketā, you, on becoming enlightened, have rejected them all by examining patiently the highest reach of desire, the support of the universe, the infinite results of meditation, the other shore of fearlessness, the extensive course of Hiraṇyagarbha that is praiseworthy and great, as also your own state. The intelligent man gives up happiness and sorrow by developing concentration of mind on the Self, and thereby meditating on the old Deity who is inscrutable, lodged inaccessibly, located in the intellect, and seated in the midst of misery.“

“The wisdom that you have, O dearest one, which leads to sound knowledge when imparted only by someone other than a logician, is not to be attained through argument. O compassionable one, you are endowed with true resolution. May our questioner be like you, O Naciketā. Since I know that this treasure is impermanent—for that permanent entity cannot be attained through impermanent things—therefore knowingly did I pile up the Naciketā fire with impermanent things, and have thereby attained relative permanence.“

“Of that Self—which is not available for the mere hearing to many, and which many do not understand even while hearing—the expounder is wonderful and the receiver is wonderful; wonderful is he who knows, under the instruction of an adept. The Self is certainly not adequately known when spoken of by an inferior person; for It is thought of variously. When taught by one who has become identified with It, there is no further cogitation with regard to It. For It is beyond argumentation, being subtler even than the atoms.“

“Living in the midst of ignorance and considering themselves intelligent and enlightened, the senseless people go round and round, following crooked courses, just like the blind led by the blind. The means for the attainment of the other world does not become revealed to the non-discriminating man who blunders, being befooled by the lure of wealth. One that constantly thinks that ‘There is only this world, and none hereafter,’ comes under my sway again and again.”

Death: "O Naciketā, you, such as you are, have discarded, after consideration, all the desirable things that are themselves delightful or are the producers of delight. You have not accepted this path of wealth in which many a man comes to grief. That known as knowledge and that known as ignorance are widely contradictory, and they follow divergent courses. I consider Naciketā to be an aspirant for knowledge, because the enjoyable things, multifarious though they be, did not tempt you."

Namaste. So beginning the second Adhyāya of the Kaṭhopaniṣad, Death has accepted Naciketā as a student after testing him to see whether he still has material desires or if he is actually fit to receive the absolute knowledge. Naciketā has passed Death's test and now Death is going to explain how and why he accepts him as a student.

Namaste. So now I want to introduce the second Adhyāya or chapter of the Kaṭha Upaniṣad. And in this chapter, Death begins his exposition of the Supreme Truth. And the supreme truth is defined in Bhagavad-gītā as: “this knowledge, both intellectual and experiential, knowing which there shall be nothing further to know.” So the term Adhyātma-yoga appears in verse 12 of the second chapter where he says, adhyātma-yogādi-gamena. And Shankaracharya defines it as, “Concentration of the mind on the Self after withdrawing it from the outer objects is Adhyātma-yoga.”

Naciketā: “This doubt that arises, consequent on the death of a man—some saying, ‘It exists,’ and others saying, ‘It does not exist.’ I would know this, under your instruction. This is the third of all the boons.” Death: “With regard to this, even the gods entertained doubts in days of yore; for being subtle, this substance—the Self—is not easily comprehended. O Naciketā, ask for some other boon; do not press me; give up this boon that is demanded of me.” Naciketā: “Even the gods entertained doubt with regard to this; and O Death, since you too say that It is not well comprehended; and since another instructor of this like you is not to be had, therefore there is no other boon comparable to this one.” Death: “Ask for sons and grandsons that will be centenarians. Ask for many animals, elephants and gold, and horses, and a vast expanse of the earth. And you yourself live for as many years as you like. “If you think some other boon to be equal to this, ask for that. Ask for wealth and long life. You become ruler over a vast region. I make you fit for the enjoyment of all delectable things. “Whatever things there be that are desirable but difficult to get—pray for all those cherished things according to your choice. Here are these women with chariots and musical instruments—such are not surely to be had by mortals. With these, who are offered by me, you get yourself served. O Naciketā, do not inquire about death.” Naciketā: “O Death: ephemeral are these, and they waste away the vigor of all the senses that a man has. All life, without exception, is short indeed. Let the vehicles be yours alone; let the dances and songs remain yours. “Man is not to be satisfied with wealth. Now that we have met you, we shall get wealth. We shall live as long as you will rule it. But the boon that is worth praying for by me is that alone. “Having reached the proximity of the undecaying immortals, what decaying mortal who dwells on this lower region, the earth, but knows of higher goals, will take delight in a long life while conscious of the worthlessness of music, disport, and the joy thereof? “O Death, tell us of that thing about which people entertain doubt in the context of the next world, and whose knowledge leads to a great result. Apart from this boon, which relates to the inscrutable thing, Naciketā does not pray for any other. ”

"How can one know thus as to where It (the Self) is, for which both the brāhmaṇa and the kṣatriya become food, and for which Death takes the place of a curry?" Namaste 🙏 So this is the close of the second chapter, the second Canto of this Upaniṣad, which has six Cantos in two parts. The first Canto was about setting the scene, creating a context where this wonderful conversation between death and Naciketā could take place. Naciketā is not going to take anything other than the highest knowledge. He doesn't want any material benediction. So in the beginning of the second Canto, Death accepts Naciketā as his student and begins to teach him about Brahman. Because really, what Naciketā wants is to know Death's secret.

Death: “O Naciketā, this is for you the boon about the Fire that leads to heaven, for which you prayed through the second boon. People will speak of this Fire as yours indeed. O Naciketā, ask for the third boon." Naciketā: “This doubt that arises, consequent on the death of a man—some saying, ‘It exists,’ and others saying, ‘It does not exist.’ I would know this, under your instruction. This is the third of all the boons.”

“One who, getting connection with the three, piles up the Nāciketa fire thrice, and undertakes the three kinds of work, crosses over death. Getting knowledge of that Omniscient One who is born of Brahmā (Virāṭ), and realising Him, he attains this peace fully. One who performs the Nāciketa sacrifice thrice after having known these three factors, and he who having known thus, accomplishes the Nāciketa sacrifice, casts off the snares of Death even earlier, and crossing over sorrow, rejoices in heaven.”

“Death told him of the Fire that is the source of the world, the class and number of bricks, as also the manner of arranging the fire. And Naciketā repeated verbatim, with understanding, all these as they were spoken. Then being satisfied with this, Death said: “Feeling delighted, that high-souled one said to him, ‘Out of favor towards you, I now grant another boon. This fire will be known by your name indeed. And accept this multiformed necklace as well’.”

The categories of consciousness etc. described in the Upaniṣads form the background for the entire Vedas. Your consciousness, thinking, meditation and realization are only as good as your ontology. Thus, having a correct ontology of consciousness and being is crucial to success in Self-realization. Here we present our root ontology of consciousness and existence, which we have found to be very useful in researching, practicing, realizing and presenting the Upaniṣads.

Thanks to Śrīpad Śaṅkarācārya's amazing commentary on Kaṭhopaniṣad, we were blessed with a deep insight that resolved an issue over 38 years old. Now our model of consciousness and Self-realization is finally complete and fully-functional, and we have completely recovered the state that was revealed by Śakti at the time of our First Path realization in 1984.

After the last video, "What Is, Is; What Ain't, Ain't" I needed a break. I decided to wait and see if anyone responded appropriately. That finally happened, so this is the next step in the dialogue.

A deep analysis by Śrīpad Śaṅkarācārya of Bhagavad-gītā 2.16. We study the verse in the traditional Upāniṣadik style with call-and-response chanting. nāsato vidyate bhāvo nābhāvo vidyate sataḥ ubhayor-api dṛṣṭo’ntas-tvanayos-tattva-darśibhiḥ "“There is no endurance of the nonexistent; there is no change in the eternal. Seers of the truth concluded this by studying the natures of both.”

That fire which is the means for the attainment of heaven and which is the support of the world, know it to be established in the intellect of the enlightened ones.

You are not there, and nobody is struck with fear because of old age. Having transcended both hunger and thirst and crossed over sorrow, one rejoices in the heavenly world.

We see the nobility of these characters, death and Nachiketa, that Nachiketa came voluntarily to the house of death. And so, death is treating him as an honored guest. Because, as we'll see as the story unfolds, Nachiketa is also extremely noble and has a fine character. And this will become obvious from the nature of the boons.

Finally death speaks. And what kind of a person is he? What kind of a being is he?Well, first of all, he's an expansion of Shiva. Shiva as Ta gives distress to people by taking away their lives. But the problem is we created these lives in the first place, we fabricated them. So by the law of nature, what goes up, what will come down, what was made will become unmade. Who is born will also die. That's the law of the universe, that's the law of time.

The scene shifts suddenly from the sacrifice, the sacrificial arena, where Nachiketa's father tells him, I send you, I give you unto death.

Katha Upanishad as its santi form is sounded is actually something beyond all material calculation. It can't be understood. It is revealed knowledge. In other words, it talks about the spiritual existence. It talks about our relationship with God. It talks about death and what is after death. And finally, it talks about the human spirit and the actual origins and nature of consciousness and experience.

So at the sacrifice Vajasravas, the son of one whose reputation is based on giving food, he's trying to outdo his father maybe, or he certainly is striving for a result to go to the heavenly planets, and as a result he's cutting a few corners in his sacrifice, giving away these old cows that are good for anything and are just going to be a burden on the Brahmins that receive them.

The name of the Upanishad itself, Ka Ta. Ka, means width, and Ta is the name of Shiva. Ka Ta itself means a branch of the Yajur Veda, or the people who study that branch of Yajur Veda. And what does that have to do with? Death.

The principle of Upanishad finds three primary expressions in the three meanings of the term Upanishad.

The Katha Upanishad is a dialogue with death. The meaning of Katha with the dot under the T, the ordinary Katha without the dot means like stories, past times, instructions even, or things that were done, you know, like histories in the past. But Katha with the dot underneath it, when it's pronounced properly, it means distress.

In this section of the Mahābhārata, Sage Upamanyu, a resident of Kailāśa, is honoring the passing away of Bhīṣma by reciting a selection of the 10,000 names of Lord Śiva. These names were originally composed by Lord Brahmā in the early days of the universe. Sage Upamanyu introduces the significance and importance of these thousand and eight names of Lord Śiva to Kṛṣṇa, the assembled gods, sages, and devotees. In conclusion, he states that by listening to and contemplating upon these names, one can attain the fulfillment of all their desires.

Verse 26 of the Śiva-sahasranāmam praises Lord Śiva as the God of gods, the Ṛṣi of all ṛṣis, the sacrifice of all sacrifices, and the most auspicious of all auspicious things. It signifies that even the mightiest deities like Brahmā and Viṣṇu seek His intervention and blessings. Lord Śiva possesses supreme wisdom, transcending all other sages. He is the ultimate recipient of all offerings and devotional acts, representing the essence of worship. Additionally, Śiva is hailed as the epitome of auspiciousness, encompassing all positive energies and divine grace. These verses exalt Lord Śiva's unparalleled greatness and dominion over all aspects of existence.

The passage highlights the sacredness and purifying qualities of the holy name of Lord Śiva. It is described as the most auspicious thing and has the ability to cleanse the heart from all sins. Adyashakti Swami expresses their intention to recite the best hymn to the listener, acknowledging its power and significance. Chanting this holy name is believed to bring blessings and spiritual purification.

The Śiva-sahasranām is a hymn composed by Brahmā, the creator of the universe, and is considered the foremost among all excellent hymns. It is dedicated to Lord Śiva, who is revered as the supreme deity and the god of all gods. The hymn consists of a thousand names that describe the attributes and manifestations of Lord Śiva. It has been passed down through Hindu mythology and tradition and is recited or chanted by devotees as a means of worship and spiritual practice. The Śiva-sahasranām holds a unique position among hymns due to its divine origin, its focus on Lord Śiva, and its profound spiritual significance.

Śrī Śiva-sahasranāmam is a revered text containing a thousand names of Lord Śiva. Reciting and meditating upon these names is considered a form of yoga and the highest object of meditation. It is recommended as a constant japa practice, leading to spiritual knowledge and the realization of the highest mystery. By understanding and practicing these sacred names, one can attain the ultimate goal of liberation and union with the divine.

Chanting Śiva-sahasranāmam, the thousand names of Lord Śiva, offers numerous benefits to devotees. It helps to eliminate sins, leading to spiritual purification. Regular recitation can lead to liberation from the cycle of birth and death. Chanting also aids in the fulfillment of desires and manifests blessings from Lord Śiva. It enhances spiritual knowledge and understanding of the divine. The practice provides protection, instills fearlessness, and cultivates devotion and love for Lord Śiva. Engaging in this practice with sincerity and reverence brings spiritual growth and a closer connection with the divine.

In the Mahābhārata, during Bhīṣma's final moments, Upamanu was chosen as the reciter of the thousand names of Lord Śiva. Upamanu had obtained these names directly from Lord Śiva himself through severe austerities. This divine knowledge made him the most qualified reciter among the assembled personalities. The Śiva-sahasranāmam is a sacred compilation of these thousand names, each representing a divine aspect of Lord Śiva. Studying and chanting these names can invoke blessings and deepen one's connection with Lord Śiva.

In the introduction to Śiva-sahasranāmam, Sage Upamanyu conveys that the glory of Śiva cannot be fully expressed through language. Language is merely a symbol for something, and repeating words or labels cannot capture the essence or qualities of the object they represent. To truly understand and appreciate Śiva, one must directly connect with the divine presence beyond linguistic expressions.

Upamanyu was chosen to recite the Śiva-sahasranāma during Bhīṣma's departure due to his qualifications and spiritual prowess. He was a renowned sage and disciple of Sage Vyāsa, known for his deep knowledge of scriptures. The recitation of the Śiva-sahasranāma was a sacred ritual to honor Lord Śiva, and Upamanyu's selection showcased his devotion and ability to invoke the divine. The event symbolized the spiritual themes in the Mahābhārata and emphasized the significance of devotion and divine connection in the characters' lives.

Namaste 🙏 So in the previous series—which you should watch if you haven’t—we talked about how we can create a metaphor, an image or a concept of a universal AI. We call it the GodGPT. And like any GPT class AI, you give this a prompt and it replies. But instead of replying with words like an ordinary human GPT, it replies with states of being and consciousness.

In the first three lines of each verse, every word represents one of the sacred names of Śiva. Each of the five verses follows this pattern, with only the last line offering some explanatory context. Let's delve into each verse and explore their meanings together.

The process of manifestation involves more than simply wishing for something. It requires a balanced approach that combines focused intention, aligned action, and an understanding of underlying beliefs and patterns. When applying the concept of GodGPT, the impressions and attitudes we absorb during the day become prompts that influence our thoughts and beliefs. By clarifying desires, setting empowering intentions, aligning beliefs, taking inspired action, practicing gratitude, and trusting the process, we can enhance our ability to manifest our goals effectively. Manifestation is a co-creative process that involves aligning our energy, thoughts, and actions with our desires, and it can lead to a more fulfilling life.

Consciousness is the subjective awareness of ourselves and the world around us. It encompasses our thoughts, emotions, sensations, and perceptions. Understanding and exploring consciousness can lead to personal growth, self-realization, and self-transcendence. Different disciplines and traditions offer their own perspectives on consciousness, such as seeing it as a universal force or studying its neural correlates in science. While consciousness provides insights, it may not explain every detail of fields like science, politics, or economics on its own. The exploration of consciousness can be a transformative journey that offers insights into our being and the nature of reality.

In a conversation, someone claimed that the four states of consciousness are sequential, but they didn't provide a source or respond to a question about where they got that idea. The origin of their belief is unclear. It's possible that they misunderstood or simplified the concept of states of consciousness, perceiving them as a linear progression rather than a more nuanced and interconnected phenomenon. This misunderstanding could be due to a lack of experience in self-observation, limited exposure to different perspectives, or challenges in expressing complex ideas through language. Misinterpretations and misconceptions are common in any field of study, including consciousness. It's important to encourage open dialogue, share knowledge, and explore diverse viewpoints to deepen our understanding of this complex topic.

The concept of GodGPT serves as a metaphor for understanding the workings of God in the context of bhakti-sādhana. It suggests that God responds to our prompts not with words, but through states of being and consciousness. Bhakti, or devotion, is compared to cultivating svapna consciousness, which refers to a dreamlike awareness of the divine. In this state, the responses from GodGPT are experienced as transformative states of being, visions, insights, and a deep sense of connection with the divine. Through devotional practices, we nurture this svapna consciousness and open ourselves to the subtle and profound ways in which the divine communicates with us. The ultimate goal is to deepen our connection with the divine and awaken the svapna consciousness within us.

It appears that you're frustrated with the lack of response and inquiries from your audience regarding the information you presented in your videos. You expected people to ask about accessing the privileged layer of the fictional concept called the "Godnet," but no one did. To improve engagement, it's important to clearly communicate your ideas, use engaging visuals, pose direct questions, encourage interaction, and leverage social media platforms. Building an engaged audience takes time and consistency in delivering valuable content.

While the universe can be metaphorically compared to AI in certain aspects, it's important to note that the universe itself is not an AI system. The universe encompasses everything we know, while AI is a product of human programming and technology. While AI has made advancements and is likely to have a significant influence in various domains, it does not possess consciousness or the ability to manifest desires like humans do. It's crucial to approach AI development and implementation with responsibility and ethical considerations. The future impact of AI on society is a topic of ongoing discussion.

In this part of our series on GodGPT, we delve into the design of prompts for AI models. Prompts are inputs that you give to the AI, such as questions or background information, to train or obtain information from the AI. The way you structure these prompts is referred to as syntax. Syntax involves arranging the symbols in the prompt in a specific manner to effectively communicate the required information to the AI, enabling it to respond appropriately.

The metaphorical universal AI represents a concept of cosmic intelligence. To interact with it, you can create prompts or queries using clear and specific language. Express your intention or desired outcome, and focus on the result rather than asking for step-by-step instructions. Seek wisdom and insights by asking open-ended questions, and be patient and iterative in your interactions. Remember to approach the metaphorical AI with discernment and integrate its outputs with your own judgment and understanding.

Namaste 🙏

Namaste 🙏🏼 Well, I thought I would cap off the Śiva-Pancākṣara-stotram Series with a video on the pronunciation of the Śiva-Pancākṣara-mantra—since after all, the whole prayer is for the glorification of this very powerful and extremely auspicious mantra. So the TL;DR or the TL;DW (Too Long; Didn't Watch), is this: ĀŪṀ Namaḥ Śivāya. Now if you got that, that's all you need to know. But if you want to hear the detailed explanation, I've got a detailed explanation, and a more detailed explanation...

The mantra ĀŪṀ Namaḥ Śivāya holds great significance in Śaivism. It emphasizes that Śiva, the supreme deity, is the true form of sacrifice (yajña). By chanting this mantra or engaging in any act of devotion, Śiva's presence is invoked. The mantra serves as a simple and effective means to connect with Śiva and experience His divine grace.

⁠Vaśiṣṭha and Agastya are revered as great sages in Hindu mythology. Vaśiṣṭha is one of the oldest and most respected sages, known for his wisdom and association with mythological events and characters. Agastya is renowned for his contributions to Āyurveda and his involvement in significant mythological stories. Their exact familial relationship may vary depending on different versions of the mythology.

The syllable "śi" represents auspiciousness and purity. The verse begins with "śi" and focuses on the meanings associated with it.

The second verse of the mantra begins with "ma" and focuses on the worship of Lord Śiva with water from the Maṇḍākinī River, which is a sacred river in the heavenly realms. This river is highly pure and possesses life-giving and healing properties. It symbolizes the water of life and represents consciousness and energy (prāṇa). Worshiping Lord Śiva with water from the Maṇḍākinī River involves offering one's own life energy and consciousness, which is deeply pleasing to Him.

An easy version of Śrī Śiva-pañcāksara-stotram with English synonyms. Śrī Śiva-pañcakṣara-stotram text (85 KB PDF) Śrī Śiva-pañcakṣara-stotram slides (325 KB PDF) NEW! Complete transcriptions of all our videos Get deep answers to your spiritual questions from our Genie AI

In this video, Dev Bhagavān talks about the Śiva-mahāmantra, which is the basis and foundation of worship of Śiva. The mantra ĀŪṀ Namaḥ Śivāya is mentioned in the Śiva Purāṇa and other similar works as the only mantra needed to attain liberation. Dev Bhagavān explains that this mantra is a mahā-mantra, meaning it is so powerful that it fulfills the function of all other mantras. The mantra is simple and easy to practice, and its five syllables correspond to the different parts of ĀŪṀ manifesting as the five faces of Śiva. The speaker discusses the meaning of ĀŪṀ and how each of its five parts expands into one of the syllables of the pañcākṣara-mantra, which shows how ĀŪṀ, how Brahman manifests in the world as Śiva. Dev Bhagavān also explains that mantras that represent or address or symbolize forms of the Lord that appear within the material world, like Rudra, can only get you as far as the subtle parts of the material world, and cannot give liberation.

Disciple: “The follower of every religion thinks that his faith, his scripture or his interpretation of it reveals the highest truth, and that they are therefore superior to other faiths, scriptures or interpretations. This notion has contributed much the misfortunes of mankind in this world… Lastly, as regards truth itself, everyone, even a fool, thinks that what he knows is the truth.”  

Brahmā said, “O sage, once I along with you saw Satī standing near Her father. She is, as it were, the essence of the three worlds. When She saw both of us honoured and bowed to by Her father, Satī, following the conventions of the world, saluted us with joy and reverence. At the end of obeisance, O Nārada, you and I sat in the fine seat provided by Dakṣa. When She humbly bowed again, I spoke to Her: ‘O Satī, secure as Your husband, the Lord of the universe, the omniscient Śiva who desires only You, and whom You too desire. O auspicious lady, you shall secure as your husband, the person who has not taken, does not take, and will not be taking another wife. He will be unlike others.’

Brahmā said, “In the meantime, O celestial sage, on hearing of the incident I, the grandfather of the worlds, came there. I consoled Dakṣa as before. Clever that I was, I made him friendly with you. O best of sages, I consoled you—my own son, beloved of the devas, and taking you with love, effected conciliation. Then Dakṣa, consoled by me, begot of his wife sixty comely daughters. Without any lassitude he performed their marriages with Dharma and others. O excellent sage, listen to that with pleasure. Dakṣa gave ten of his daughters duly in marriage to Dharma, thirteen to Kaśyapa the sage, and twenty-seven to the Moon. He gave two daughters each to Bhṛgu, Aṅgiras and Kṛśāśva. The other daughters were given to Tārkṣya. The sons and grandsons and descendants of these filled the three worlds. A detailed narration is not attempted here. Some say that Śivā was the eldest of his daughters, some say that She was the middle, and some say that She was the youngest. All the three opinions are correct in different kalpas.

Our experiences in the world are often complex, ambiguous, and ill-defined. We must be able to accommodate conflicting hypotheses. Here is the pertinent adage: “The truest sign of intelligence is the ability to entertain two contradictory ideas simultaneously.” — F. Scott Fitzgerald There are four main states of consciousness—jagrat, svapna, suśupti and turiya—naturally, reality looks very different in each of them. But that doesn't mean any of them are 'wrong'.

The teaching of Māṇḍūkya Upaniṣad Kārikā is called aspārśa-yoga or asleśa-yoga. Aspārśa means disconnected or unrelated, while asleśa means embracing. Thus one who has realized Brahman, the Self, situated in turīya consciousness, adopts the view of ajata-vāda, that the material world is unborn—it doesn't really exist. But that doesn't mean that we try to suppress, deny or ignore it; instead we should embrace and accept it, but without attachment or identification.

“No jīva is ever born. There does not exist any cause that can produce it. This is the highest Truth, that nothing is ever born.”  —Māṇḍūkya Upaniṣad Kārikā 3.48  

In this chapter about the early days of the universe, the shift is made from creating offspring by mental power to sexual reproduction. Brahmā gives Dakṣa a wife and urges him to create many sons by coitus. This was a new thing in the early days of the universe.

Nārada said, “O Brahmā of great intelligence, O eloquent one, please tell us what happened after Dakṣa went home with great delight.”

This chapter is pivotal to the entire Khaṇḍa. In it, Brahmā's foolish egoistic grudge against Rudra grows into a curse. Goddess Kālikā agrees to become Dakṣa's daughter and marry Śiva, on the condition that he does not disrespect Her. No one—not even Brahmā—can avoid the consequences of their actions.

“This highest bliss is based upon the realisation of Self; it is peace, identical with liberation, indescribable and unborn. It is further described as the omniscient Brahman, because it is one with the unborn Self, which is the object sought by realized knowledge.” —Māṇḍūkya Upaniṣad Kārikā 3.47  

Nārada said, “O Brahmā, O sinless and intelligent one, you have splendidly narrated the story of Śivā and Śiva. My life has been sanctified. This is conducive to my benefit. Now please tell me, what was the boon that Dakṣa, with steady sacred rites and austere penance, secured from the Goddess, and how She became Dakṣa’s daughter?”  

“When the mind does not merge in the inactivity of oblivion, or become distracted by desires—that is to say, when the mind becomes quiescent and does not give rise to appearances, it verily becomes Brahman.”  —Māṇḍūkya Upaniṣad Kārikā 3.46  

“The mind should not be allowed to enjoy the bliss that arises out of samādhi. It should be freed from attachment to such happiness through the exercise of discrimination. If the mind, once attaining to the state of steadiness, seeks externality, then it should be unified with the Ātman again, with effort.” —Māṇḍūkya Upaniṣad Kārikā 3.45  

In these chapters, Brahmā finally gets some good sense and approaches Viṣṇu for advice. He tells Brahmā to approach Śakti directly, which of course he could have done all along. But due to being conditioned by rājo-guṇa, the mode of passion, he made so much unnecessary trouble for everyone.

"I bow to that best among men who by means of jñāna (realized knowledge), which is like ākāśa and nondifferent from the object of knowledge—Brahman—realised the nature of the Dharmas (the jīvas) which are also like ākāśa." — Māṇḍūkya Upaṇiṣad Kārikā 4.1

Nārada said, “O Brahmā, dear, of great intellect, please tell me, O most eloquent one. When Viṣṇu went away what happened? O what did you do?”

“If the mind becomes inactive in a state of oblivion, awaken it again. If it is distracted, bring it back to the state of tranquillity. In the intermediary state, know the mind containing within it desires in potential form. If the mind has attained to the state of equilibrium, then do not disturb it again.” —Māṇḍūkya Upaniṣad Kārikā 3.44  

“The mind should be turned back from the enjoyment of pleasures, remembering that all this is attended with misery. If it be remembered that everything is the unborn Brahman, the born duality will not be seen.” —Māṇḍūkya Upaniṣad Kārikā 3.43  

Nārada said, “O Brahmā, the fortunate, the dispenser of the fruits of our actions, you are a blessed devotee of Śiva, as your mind is fixed in Him. You have narrated to me the good story of Śiva, the great soul. When Kāma returned to his hermitage with Rati and his followers, what happened and what steps did you take? Please narrate that now.” Brahmā said, “O Nārada, listen lovingly to the story of the moon-crested Lord, the mere listening to which makes a man free from depravity and decay. When Kāma returned to his abode with Rati and his followers, what happened next you can hear from me in full detail. O sage Nārada, my arrogance was quashed when my desire remained unrealised. And surprise filled my dissatisfied and distressed heart. How will Śiva, who is free from depravity, who has conquered Himself and who is devoted to yogik practices, take a wife unto Himself? Thinking thus I bewailed a lot.

In the process of trying to settle his grudge against Śiva for his perceived insult, Brahmā also inflicted the wiles of Kāma, Rati and Vasanta on all living beings. As a result, everyone in the material world is bewildered by lust.

“The mind distracted by desires and enjoyments, as also the mind enjoying pleasure in oblivion (trance-like condition of samādhi) should be brought under discipline by the pursuit of proper means. For the state of oblivion is as harmful as desires.” —Māṇḍūkya Upaniṣad Kārikā 3.42  

Brahmā said, “O great sage, when Kāma went to Śiva’s abode along with his attendants an adversely surprising incident occurred; please listen. After going there, the heroic Kāma competent to enchant others, spread all his wiles and charmed all living beings. O sage, Spring too showed his prowess in order to delude Śiva. All the trees simultaneously bloomed. Kāma and Rati played many a trick. All living beings fell victims of their wiles but not Śiva, the Lord of Gaṇas. O sage, the efforts of Kāma accompanied by Spring were futile. He returned to his residence, being cured of his arrogance. O sage, Kāma saluted me, and bereft of arrogance and completely despondent, he told me in faltering voice:

Sūta said, “After hearing the words of Prajāpati Brahmā, Nārada became delighted in his mind and spoke these words:”

These chapters tell the story of Sandhyā, the first female born in the universe, who later because Arundhatī, the wife of Vasiṣṭha, one of the seven sages (saptaṛṣi). The name Arundhatī in Sanskrit literally means 'washed from the rays of sun', from arun 'sun rays', and dhatī , 'washed'. She is the grandmother of Parāśara and the great-grandmother of Vyāsa. Śiva Purāṇa describes her as Sandhyā, the mind-born daughter of Brahmā. On instruction of Vasiṣṭha, Sandhyā pleased Śiva by penance in order to purify herself from passion. She was then born as Medhātithi's daughter and married Vasiṣṭha. Arundhatī is identified with the star Alcor, which forms a double star with Mizar (identified as Vasiṣṭha Mahaṛṣi) in Ursa Major.

Brahmā said, “O sage, when Śiva vanished after granting her the boons, Sandhyā too went to the place where Medhātithi was performing sacrifice. She entered the sacrificial hall without being observed by anyone, thanks to Śiva’s favour. She recalled to her memory the brāhmaṇa boy who had instructed her in the procedure of penance. O great sage, at the bidding of Brahmā, Vasiṣṭha had assumed the guise of a brāhmaṇa boy and instructed her in the rites of penance. Meditating on that Brahmacārin, her tutor in the mode of austerities, Sandhyā thought of him as her future husband, and entered the blazing sacrificial fire unobserved by the sages. She was delighted that it was by Śiva’s favour that she could enter the sacrificial fire. Her body itself had become sacrificial offering in that sacrifice. When it was burnt, it could not be distinguished from the ordinary puroḍāśā since it too had the same fragrance. At the bidding of Śiva, the god of fire sent forth her body to the pure zone of the sun. The sun severed her body into two halves and placed the same on his own chariot for the propitiation of the pitṛs and devas.

Brahmā said, “O best of my sons, O intelligent one, listen to the description of the great penance of Sandhyā, on hearing which, sins are quelled instantly. When Vasiṣṭha went back to his abode after instructing her in the rites of penance, Sandhyā was greatly pleased on learning the procedure of penance. Putting on the dress of a person of blissful mind, she began to perform penance on the bank of Lake Bṛhallohita. She worshipped Śiva with the mantra taught by Vasiṣṭha as the adjunct of penance, in the manner explained by him. A period of four yugas elapsed, during which she continued her great penance, with mind fixed and duly concentrated on Śiva. Propitiated by her penance, Śiva was greatly delighted. He revealed Himself to her within and without, as well as in the heavens. Śiva became visible to her in the form in which she was meditating upon Him.

“The yogīs who do not follow the method of jñāṇa-yoga as described in this Kārikā depend on control of their mind for fearlessness, destruction of misery, knowledge of Self and eternal peace.” —Māṇḍūkya Upaniṣad Kārikā 2.40  "O Kṛṣṇa, the mind verily is restless, turbulent, strong and obstinate. The restraint thereof I deem quite as difficult as that of the wind." — Bhagavad-gītā  6.34  "Whoso meditates on the Sage, the Ancient, the Ruler, smaller than an atom, the Dispenser of all, of unthinkable nature, glorious like the Sun, beyond the darkness, whoso meditates on such a Being at the time of death, with a steady mind endued with devotion and strength of  Yoga, well fixing the life-breath betwixt the eyebrows, be reaches that Supreme Resplendent Puruṣa." — Bhagavad-gītā  8.9-10

"We worship the three-eyed One (Śiva), who is fragrant and who nourishes all. Like the fruit falls off from the bondage of the stem, may we be liberated from death, from mortality." — Mahā-mṛtyunjāya-mantra  

On hearing these words of Brahmā, the excellent sage remembered Śiva with a delighted heart and spoke joyfully. Nārada said, “O Brahmā, the fortunate disciple of Viṣṇu, O intelligent one, you have narrated the wonderful divine sports of the moon-crested Lord. After Kāma had married and gone to his residence when all of you—you the creator, Dakṣa and the mental sons—had all gone to your respective abodes, where did Sandhyā, the daughter of Brahmā and the mother of the Pitṛs, go? What did she do? Who married her? Please tell me all about it, and particularly the account related to Sandhyā.” Sūta said, “On hearing these words of his intelligent son, Brahmā, who knew the real situation, remembered Śiva and said, “O sage, listen to the auspicious story of Sandhyā, on hearing which ladies do always become chaste.

Poor Lord Brahmā: he's made of passion through and through, and yet so powerful that whatever he thinks automatically is created—a dangerous combination! He's always getting in trouble because of this, and this story of the creation of Kāmadeva is a perfect example. 

Nārada said, “O lord Brahmā, O Viṣṇu’s disciple of great intellect, O creator of the world, you have narrated a wonderful story consisting of the nectar of Śiva’s divine sports. O dear one, what happened thereafter? Please tell me now. I am all attention to a narrative based on Śiva’s life.” Brahmā said, “When Śiva had gone back to His place and I, Brahmā had vanished from the scene, Dakṣa remembered my words and spoke to Kāma. Dakṣa said, “O Kāma, this girl is born of my body. She is endowed with beauty and good qualities. She fits you admirably. Take her as your wife. This powerful girl shall ever be under your righteous control,  and shall be your constant companion as long as you wish.” Brahmā said, “Saying so, he presented to him the girl born of his sweat after naming her Rati.

“Seeing the Truth of what exists internally, as well as the Truth of what exists externally, he becomes one with Truth, derives pleasure from it, and never fails to be situated in Truth.”  —Māṇḍūkya Upaniṣad Kārakā 2.38  Don't be lazy. Avoid show-bottle counterfeits. Study the original texts. Do the sādhana and get the result.

Brahmā said, “Then those sages, my sons—Marīci and others who understood my view—gave him suitable names. Dakṣan and others who understood other facts on seeing my face, gave him a suitable place and a wife. The brāhmaṇas Marīci and others, my sons, decided on suitable names for the Being and said thus “Since at your nativity itself you have begun to torment and bedevil our minds and that of Brahmā too, you will be famous in the world as Manmathā. You will be able to assume any form you wish. Hence, O mind-born God, you will be known as Kāma too. There is no one equal to you. Causing elation in others you will be known as Madana. Since you were haughty even as you were born, you will be called Darpaka, and your name Kandarpa will also become popular in the world.

Sūta said, “O residents of Naimiṣa forest, after hearing Brahmā’s words, the excellent sage further requested him for more such stories that quell sins.” Nārada said, “O Brahmā, O great lord, though continuously hearing the auspicious story of Śiva from your lotus-face I am never satisfied. Please further narrate the auspicious story of Śiva entirely. I wish to hear that story in which Satī is glorified, O Brahmā. How was the auspicious Satī born of Dakṣa’s wife? How did Śiva become inclined to marry Her? How did She cast off Her body formerly, due to Her rage with Dakṣa? How was She born as the daughter of Himālaya and how did She reach heaven again? How was Her rigorous penance performed? How was Her marriage celebrated? How did She happen to share half the body of Śiva? Please explain all these points in detail, O intelligent one. There is none else to remove my doubts, and none shall ever be like you.”

Human knowledge and intelligence are limited. We cannot know when a specific apple will fall off a particular tree. We can only predict such things in aggregate, by statistics—and even then, there is always some error. Similarly in spiritual life, we cannot know for certain the effect of a particular spiritual practice upon a specific individual. Anyone who says we can is bluffing.

Nārada said, “O Brahmā, thanks to Śiva’s favour, you know everything. You have narrated to me the wonderful stories of Śiva and Pārvatī. O lord, I am never fully satiated by hearing the great story of Śiva from your lotus-like face. I wish to hear further the same. As explained by you, Rudra is the complete manifestation of Śiva. He is the great Lord whose abode is Kailāśa. He is a yogin of perfect control. He is worthy of being propitiated by all devas—Viṣṇu and others. He is the final goal of all good men. He is free from dvandvas—mutually clashing opposites. The great Lord never undergoes any change, yet indulges in His divine sports. He became a householder again after marrying the noble Lady Maṅgalā at the request of Viṣṇu when She performed penance. At first She was born of Dakṣa and later of Himālaya. How could She be the daughter of both with the same body? How did Satī become Pārvatī and attain Śiva again? O Brahmā, please explain all these and other points relating to His episode.”

Spiritual life should be fun. There, I said it! If it's boring, dry, if there's pressure to perform, a daily grind—something is very wrong. "This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed." —Bhagavad-gītā  9.2