U.N.INTERFAITH HARMONY WEEK 
CELEBRATIONS

ഐക്യ രാഷ്ട്രസഭയുടെ  മതസൗഹാർദ്ദ വാരാചരണത്തിന്റെ  ഭാഗമായി  2014 ഫെബ്രുവരി 1മുതൽ 7 വരെ  യു .ആർ.ഐ  സൌത്ത് ഇന്ത്യ  റീജിയൻ കരിക്കം  ഇന്റർനാഷണൽ പബ്ലിക്‌സ്കൂളിൽ വച്ച്  ഇന്റർ സ്കൂൾ ചിത്ര രചന  മത്സരം , ഇന്റർ സ്കൂൾ ക്വിസ് മത്സരം ,ഇന്റർസ്കൂൾ പ്രസംഗ മത്സരം  എന്നിവ  നടത്തുന്നതാണ് . വിജയികള്ക്ക്  കാഷ് അവാർഡുംസര്ട്ടിഫിക്കറ്റും  നൽകും. പങ്കെടുക്കാൻ ആഗ്രഹിക്കുന്നവർ  ഫെബ്രുവരി  1-തീയതി ശനിയാഴ്ച രാവിലെ 9 മണിക്ക്  കരിക്കം  ഇന്റർനാഷണൽ  പബ്ലിക്‌ സ്കൂളിൽ  എത്തി  പേര്രജിസ്റ്റർ ചെയ്യേണ്ടതാണ് .

Dr. Abraham Karickam

Dr. Philipose Mar Chrysostom MAR THOMA Valiya 

Metropolitan blessing the corner stones of Karickam

 International Public School- May 2006.

Maithreya Upanishad (Chapter 2 & 3)

Maithreya Upanishad

Chapter 2

 Chapter 2 of Maithreya Upanishad deals with a dialogue between Lord Siva and Bhagavan Maithreya at Mount Kailasa. Maithreya pleads Shiva to teach him the Parama Thathwa or the ultimate truth. Lord Siva gives him valuable advice in the ensuing sections as follows:

   Your body is the temple of God, life is the Paramatman. So you have to come out of ignorance and worship your own Atman. He says knowledge is realization about non duality ( abheda darshanam jnam.)

    He continues that dhyana (contemplation) is freeing the mind from all worldly matters and snana is removing all evil thoughts from one’s mind.

                In the third stanza we get a beautiful description about the concept of salvation.

                “ Brahmaamritham  pibeed

                Bhaiksha maachareed deharakshane

                Vasee dekaandiko bhutwa chaikaanthe dwaitha varjithae

                Ithyaevamaacharet dheemanaasa evam mukthi ma pnuyat”

[One who drinks the Amrith called Brahma and begs his food for lively hood and at the same time lives a lonely life with the feeling  of non duality will attain Moksha.

                Stanza IV to VIII gives a detailed description about the insanity about the human body which excretes waste through Nava dwaras (Nine openings) and we cleanse our body with water to keep its purity. But what is real holiness? It is to do away with aham (I). Cleansing of the soul with real knowledge is essential. Real begging is Adwaitha bhavana (non duality)

                Stanza XI and XII describe the real nature of sanyasa (asceticism). Verse XIII says that when the mother called desire is dead, jnana the son is born (knowledge). One who realizes this needs no more rituals. In the heart that is the sky, life that is the sun is burning. Then there is no sunrise, no sunset. One who derives Brahmanjana doesn’t need to follow any rituals. He will feel all is one.

                                Stanza XVI again gives us a warning. One who is doubtful will not attain Moksha (Bible also teaches the same truth). One can inherit Salvation only by faith.

                Verse XVII again gives a beautiful description of sanyasa. Real sanyasa is not abandoning karma. Just by claiming that one is a sanyasi he will not become an ascetic. Real sanyasa is the oneness of jeevatma and paramatma. For a genuine sanyasi all worldly affairs should become like vomitted substance.

                                Verse XX gives a warning to those who accept sanyasa for attaining worldly richness. Those who gain money, food, dress and fame through the means of sanyasa will never attain Moksha.

                Verse XXIII states as follows:

                                "Madhukaramaataram

                                Vairagya janakam

                                Sradha kalathram

        Jnana nandhanam".

  

Ananda should become our mother, virakthi(detachment) should be our father, faith has to be the wife and jnana should be the Son). One who realizes this truth will definitely attain salvation. One who doesn’t know the real nature of the spirit wanders like a crow from place to place for filling its stomach.            

                               

                We get a very important lesson about idol worship in verse XXIII.

“ Paashaana lokamani

Mrinmaya vigraheshu

Pooja punarjanana  bhogakareem moksho”

[One who worships all forms of idols made of metals and earth will invite punarjani (re-birth).]

One should worship only the aatman that resides in the heart.

Chapter 3

Chapter III starts with the question who am I? I am the only reality; I am the ultimate truth.

        

        ‘Aham asmi paraschaasmi Brahmaasmi prabhavo’.

                We get a fantastic description about the Almighty God in this section which contains 25 beautiful slokas and stanza 25 makes a tall claim: anyone who hears maithreya Upanishad at least once becomes Brahmamaya. He becomes close to God and he will attain the stature of the infinite.

                                       Dr. Karickam

                                 

                                 

Peacock

Peacocks

Peacocks are often instantly recognizable by their large tail plumage, which can be 3 feet tall and 6 feet wide. Technically referred to as peafowl when discussing both males and females, peacocks are the males of the species and females are peahens. The males have the impressive tail display in two of the three types of peafowl.



One of the most ostentatiously adorned creatures on Earth, the peacock uses its brilliant plumage to entice female

The Grey Peacock-Pheasant, also known as Burmese Peacock-Pheasant, is a large Southeast Asian member of the order Galliformes..

Indian Peacock

Originally from eastern Asia, Indian peacocks have bright blue feathers over much of their heads, necks and chest. These are commonly seen in zoos in the United States. An Indian peacock has brightly colored tail plumage fashioned with eye-shaped dots you can see when he fans out his train, and it takes him about five to six years to develop his full feather display. Peahens are attracted to his color and size during courtship. The Indian peacock also has a tall fan of feathers on his crest, or the top of his head.

Green Peacock

Green peacocks hail from Indonesia, and like Indian peacocks, their bright tail feathers are used to court peahens. Green peacocks come by their names naturally; instead of blue feathers on their upper bodies, they have bright green feathers. Their train feathers are similar in pattern to the Indian peacock with a green instead of blue cast. The crest over their heads is fan-shaped with green tips.

Congo Peacock

All peafowl are members of the pheasant family, but the Congo peacock most closely resembles the pheasant. It's smaller than the other types and doesn't have the impressive tail feathers. A Congo peacock has bright blue feathers on his upper body and wing feathers that lean toward green. He has a crest on his head, but it's shorter and less elaborate than the crests of the other peacock types. This is the only peacock native to Africa.

A pair of Congo Peacock - male on left of picture and female on right

The Ladies

Peahens aren't colorful like the peacocks are. Peahens tend to be drab in comparison. Indian peahens are a mottled brown, while green peahens sport some dull green coloring. Congo peahens have a mixture of brown and green feathers. Peahens sit on their eggs for about a month, and their dull coloring helps camouflage them from predators while they are exposed on their nests.

White Peacock

White Peafowl is a color mutant of Indian Peafowl. The genetic mutation produces all white color of feathers and other body parts. The eyes are pale-blue colored. The eye shaped spots on the tail feathers of the males are also silverfish rather than being colored. In fact a white peafowl is actually completely white and carries a princely charm and elegance.

Maithreya Upanishad (Chapter 1)

Maithreya Upanishad - Chapter 1

                Maithreya Upanishad occupies a very significant position among the 108 Upanishads of India. It tells the story of a King called Brihadathan who understood that his body was perishable and he decided to abandon this material world. So he entrusted his kingdom to his son and went into the forest and started a terrible meditation facing the Sun. It is said that his meditation continued for 1000 years. As a result of this a glorious sage named Sakyayam appeared before him. He said: “Rise up rise up – you may ask for any other blessing”.

                                The King bowed down before him and said: “Hey Bhagavan, I am not as enlightened as you. I am not an aatmajnani. You are a great philosopher. I know this and you have to teach me about the meaning of life. But the sage said that was the most difficult thing and encouraged him to ask for any other boon (we are reminded of the story of Nachiketas before Yama Raja). Here at this stage Brihadradhan expressed his angst in the following words:

“The great seas dry up; the mountains collapse. The stars fall and the earth disappears in water. Even the Gods lose their position. So what is the point in pursuing a life of worldly pleasures in this mortal world? All those caught up in this journey have to take different lives as part of the cycle. I am like a frog in the well. So you are my refuge and kindly help me.  

               

                We are reminded of Swami Vivekananda’s Chicago address where he uses this story of the frog in the well. The King says that Saakyananan is the only one who is able to raise him up to a sublime position.

Stanza three of part I gives a detailed description of the perishable nature of the human body. All the body parts are described in great detail and sage was so pleased. He says as follows:

“Oh King, You are great and you have knowledge about the importance of aatman. You are well known by the name ‘Maruth’.  Such is the self. Here the King asks the Sage to impart him the great wisdom about the soul and the Sage gives the following answer:

“Sabdhasparshamayayartha anarthaa iva thee

Sthithaayeshaam saktastu

Bhutaatmaa na smarachee param param”

[All things related to Shabha(word) and Sparsha(touch) will lead to temptations and a soul entangled in these will find it difficult to attain moksha.]

   The essence of his teaching is given in the following words (No:6)

“Thapasaa prapyathee sathwam sathaat samprapyathe mana:

Manassaa prapyathe hyaatmaa pathyaa nivarthathe"

[One gains wisdom through thapas(deep meditation). Through wisdom one gains equanimity of the mind. Through controlling the mind one attains realization about the aatman. Through realization one becomes free from Universe]

               

“Chithameevahi samsaarastatprayatnena soodhayet” 

The muni continues his elaborations and says that just as fire calms down in itself when the fuel is exhausted, the mind becomes stable when all the activity is rounded up. Then comes a very

Important lesson from the mouth of this great sage. The mind itself is the Universe. So one has to purify it through determined actions. The world appears as coloured by the mind. This is a sanadhana dharma or eternal truth. One enjoys inexhaustible bliss due to the total control of one’s mind. One who is absorbed to Brahma becomes freed from all other compulsions.

                The last part of this section gives an exemplary picture of the Over Soul which is free from al illusions and which is eternal and holy. It is an entity non-pereil. It is an ocean of aananda or rapture.      

                Sorrow will never touch anyone who becomes dependent on the paramaatman and frees himself from all delusions (maya). First chapter concludes with a warning that one should not be overjoyed in the might of one’s progeny (children)

“Putraadideheshwabhimaana suunyam”.

Dr, Karickam

Elephants' Party

AMMA

                                                             അമ്മ

ഒ.എന്‍.വി

ഒന്‍പതുപേരവര്‍ കല്‍പ്പണിക്കാര്‍ ഒരമ്മപെറ്റവരായിരുന്നു
ഒന്‍പതുപേരും അവരുടെ നാരിമാരൊന്‍പതും ഒന്നിച്ചു വാണിരുന്നു
കല്ലുകള്‍ച്ചെത്തിപ്പടുക്കുമാകൈകള്‍ക്ക്‌ കല്ലിനെക്കാളുറപ്പായിരുന്നു
നല്ലപകുതികള്‍ നാരിമാരോ കല്ലിലെ നീരുറവായിരുന്നു
ഒരുകല്ലടുപ്പിലെ തീയിലല്ലോ അവരുടെ കഞ്ഞി തിളച്ചിരുന്നു
ഒരു വിളക്കിന്‍ വെളിച്ചത്തിലല്ലോ അവരുടെ തീനും തിമിതിമിര്‍പ്പും
ഒരു കിണര്‍ കിനിയുന്ന നീരല്ലോ കോരികുടിക്കാന്‍ കുളിക്കുവാനും
ഒന്‍പതറകള്‍ വെവ്വേറെ അവര്‍ക്കന്തിയുറങ്ങുവാന്‍ മാത്രമല്ലോ
ചെത്തിയകല്ലിന്റെ ചേലുകണ്ടാല്‍ കെട്ടിപ്പടുക്കും പടുതകണ്ടാല്
‍അ കൈവിരുതു പുകഴ്തുമാരും അ പുകഴ്‌ ഏതിനും മീതെയല്ലോ
കോട്ടമതിലും മതിലകത്തെ കൊട്ടാരം കോവില്‍ കൂത്തമ്പലവും
അവരുടെ കൈകള്‍ പടുത്തതത്രേ അഴകും കരുത്തും കൈകോര്‍ത്തതത്രേ
ഒന്‍പതും ഒന്‍പതും കല്ലുകള്‍ ചേര്‍ന്നൊരുശില്‍പ ഭംഗി തളിര്‍ത്തപോലേ
ഒന്‍പതുകല്‍പ്പണിക്കാരവര്‍ നാരിമാരൊന്‍പതും ഒന്നിച്ചു വാണിരുന്നു

അതുകാലം കോട്ടതന്‍ മുന്നിലായി പുതിയൊരു ഗോപുരം കെട്ടുവാനായ്‌
ഒത്തു പതിനെട്ടുകൈകള്‍ വീണ്ടും ഉത്സവമായ്‌ ശബ്ദഘോഷമായി
കല്ലിനും മീതെയായ്‌ ന്യത്തമാടി കല്ലുളി കൂടങ്ങള്‍ താളമിട്ടു
ചെത്തിയകല്ലുകള്‍ ചാന്തു തേച്ചു ചേര്‍ത്തു പടുക്കും പടുതയെന്തേഇക്കുറി വല്ലായ്മയാര്‍ന്നുപോയി
ഭിത്തിയുറക്കുന്നീലൊന്നുകൊണ്ടും ഭിത്തിയുറക്കുന്നീലൊന്നുകൊണ്ടും ...

ചെത്തിയകല്ലുകള്‍ ചാന്തു തേച്ചു ചേര്‍ത്തു പടുക്കും പടുതയെന്തേഇക്കുറി
വല്ലയ്മയാര്‍ന്നുപോയി ഭിത്തിയുറക്കുന്നീലൊന്നുകൊണ്ടും
കല്ലുകള്‍ മാറ്റിപ്പടുത്തുനോക്കി കയ്യുകള്‍ മാറിപ്പണിഞ്ഞു നോക്കി
ചാന്തുകള്‍ മാറ്റിക്കുഴച്ചുനോക്കി ചാര്‍ത്തുകളൊക്കെയും മാറ്റിനോക്കി
തെറ്റിയതെന്താണെവിടെയാവൊ ഭിത്തിയുറക്കുന്നീലൊന്നുകൊണ്ടും
എന്താണുപോംവഴിയെന്നൊരൊറ്റച്ചിന്തയവരില്‍ പുകഞ്ഞുനില്‍ക്കെ
വെളിപാടുകൊണ്ടാരോ ചൊല്ലിയത്രെ അധികാരമുള്ളോരതേറ്റു ചൊല്ലി
ഒന്‍പതുണ്ടല്ലോ വധുക്കളെന്നാല്‍ ഒന്നിനെചേര്‍ത്തീ മതില്‍പടുത്താല്
‍ആ മതില്‍ മണ്ണിലുറച്ചുനില്‍ക്കും ആ ചന്ദ്രതാരമുയര്‍ന്നുനില്‍ക്കും

ഒന്‍പതുണ്ടത്രേ പ്രിയവധുക്കള്‍ അന്‍പിയെന്നോരവരൊന്നുപൊലെ
ക്രൂരമാമീബലിക്കായതില്‍നിന്ന് ആരെയൊരുവളെ മാറ്റിനിര്‍ത്തും
കൂട്ടത്തിലേറ്റവും മൂപ്പെഴുന്നോന്‍ തെല്ലൊരൂറ്റത്തോടപ്പോള്‍ പറഞ്ഞുപോയി
ഇന്നുച്ചനേരത്ത്‌ കഞ്ഞിയുമായ്‌ വന്നെത്തിടുന്നവള്‍ ആരുമാട്ടെ
അവളെയും ചേര്‍ത്തീ മതില്‍ പടുക്കും അവളീപ്പണിക്കാര്‍തന്‍ മാനം കാക്കും

ഒന്‍പതുപേരവര്‍ കല്‍പ്പണിക്കാര്‍ ഒന്‍പതു മെയ്യും ഒരു മനസ്സും
എങ്കിലും ഒന്‍പതുപേരുമപ്പോള്‍ സ്വന്തം വധുമുഖം മാത്രമോര്‍ത്തൂ
അശുഭങ്ങള്‍ ശങ്കിച്ചുപോകയാലോ അറിയാതെ നെടുവീര്‍പ്പുതിര്‍ന്നുപോയി

ഒത്തു പതിനെട്ടുകൈകള്‍ വീണ്ടും ഭിത്തി പടുക്കും പണി തുടര്‍ന്നു
തങ്ങളില്‍ നോക്കാനുമായിടാതെ എങ്ങോ മിഴിനട്ടു നിന്നവരും
ഉച്ചവെയിലില്‍ തിളച്ചകഞ്ഞി പച്ചിലതോറും പകര്‍ന്നതാരോ
അക്കഞ്ഞിപാര്‍ന്നതിന്‍ ചൂടുതട്ടി പച്ചത്തലപ്പുകളൊക്കെ വാടി
കഞ്ഞിക്കലവും തലയിലേന്തി കയ്യാലെതാങ്ങിപ്പിടിച്ചുകൊണ്ടേ
മുണ്ടകപ്പാടവരംബിലൂടെ മുന്നിലെചെന്തെങ്ങിന്‍ തോപ്പിലൂടെ
ചുണ്ടത്ത്‌ തുമ്പച്ചിരിയുമായി മണ്ടിക്കിതച്ചുവരുന്നതാരോ മണ്ടിക്കിതച്ചുവരുന്നതാരോ
മൂക്കിന്റെതുമ്പത്ത്‌ തൂങ്ങിനിന്നു മുത്തുപോല്‍ ഞാത്തുപോല്‍ വേര്‍പ്പുതുള്ളി
മുന്നില്‍ വന്നങ്ങനെ നിന്നവളോ മൂത്തയാള്‍ വേട്ടപെണ്ണായിരുന്നു
ഉച്ചക്കുകഞ്ഞിയും കൊണ്ടുപോരാന്‍ ഊഴമവളുടേതായിരുന്നു
ഒന്‍പതുപേരവര്‍ കല്‍പ്പണിക്കാര്‍ ഒന്‍പതു മെയ്യും ഒരു മനസ്സും
എങ്കിലുമേറ്റവും മൂത്തയാളിന്‍ ചങ്കിലൊരുവെള്ളിടിമുഴങ്ങി
കോട്ടിയ പ്ലാവില മുന്നില്‍ വച്ചു ചട്ടിയില്‍ കഞ്ഞിയും പാര്‍ന്നു വച്ചു
ഒറ്റത്തൊടുകറി കൂടെ വച്ചു ഒന്‍പതുപേര്‍ക്കും വിളമ്പി വച്ചു
കുഞ്ഞിനെ തോളില്‍ കിടത്തി തന്റെ കുഞ്ഞിന്റെയച്ഛന്നടുത്തിരിക്കെ
ഈ കഞ്ഞിയൂട്ടൊടുക്കത്തെയാണെന്ന് ഓര്‍ക്കുവാനാസതിക്കായതില്ല
ഓര്‍ക്കപ്പുറത്താണശനിപാതം ആര്‍ക്കറിയാമിന്നതിന്‍ മുഹൂര്‍ത്തം
കാര്യങ്ങളെല്ലാമറിഞ്ഞവാറെ ഈറനാം കണ്ണ് തുടച്ചുകൊണ്ടേ
വൈവശ്യമൊക്കെ അകത്തൊതുക്കി കൈവന്ന കൈപ്പും മധുരമാക്കി
കൂടെപ്പൊറുത്ത പുരുഷനോടും കൂടപ്പിറപ്പുകളോടുമായി
ഗത്ഗതത്തോടു പൊരുതിടുപോല്‍ അക്ഷരമോരോന്നുമൂന്നിയൂന്നി
അന്ത്യമാം തന്നഭിലാഷപ്പോള്‍ അഞ്ജലിപൂര്‍വ്വം അവള്‍ പറഞ്ഞു
ഭിത്തിയുറക്കാനീപ്പെണ്ണിനേയും ചെത്തിയകല്ലിന്നിടക്കു നിര്‍ത്തി
കെട്ടിപ്പടുക്കുമുന്‍പൊന്നെനിക്കുണ്ട്‌ ഒറ്റയൊരാഗ്രഹം കേട്ടുകൊള്‍വിന്‍
‍കെട്ടിമറയ്ക്കെല്ലെന്‍ പാതി നെഞ്ചം കെട്ടിമറയ്ക്കെല്ലേയെന്റെ കയ്യും
എന്റെ പൊന്നോമന കേണിടുമ്പോള്‍ എന്റെയടുത്തേക്ക്‌ കൊണ്ടുപോരൂ
ഈ കയ്യാല്‍ കുഞ്ഞിനെയേറ്റുവാങ്ങി ഈമുലയൂട്ടാന്‍ അനുവധിക്കൂ
ഏതുകാറ്റുമെന്‍ പാട്ടുപാടുന്നൂ ഏതു മണ്ണിലും ഞാന്‍ മടയ്ക്കുന്നു
മണ്ണളന്ന് തിരിച്ചു കോല്‍നാട്ടി മന്നരായ്‌ മധിച്ചവര്‍ക്കായി
ഒന്‍പതു കല്‍പ്പണിക്കാര്‍ പടുത്ത വന്‍പിയെന്നൊരാക്കോട്ടതന്‍ മുന്നില്
‍ഇന്നുകണ്ടേനപ്പെണ്ണിന്‍ അപൂര്‍ണ്ണസുന്ദരമായ വെണ്‍ശിലാശില്‍പ്പം
എന്തിനോവേണ്ടി നീട്ടിനില്‍ക്കുന്ന ചന്തമോലുന്നൊരാവലം കൈയ്യും
ഞെട്ടില്‍നിന്ന് പാല്‍ തുള്ളികള്‍ ഊറും മട്ടിലുള്ളൊരാ നഗ്നമാം മാറും
കണ്ടുണര്‍ന്നെന്റെയുള്ളിലെ പൈതല്‍ അമ്മ അമ്മയെന്നാര്‍ത്തു നില്‍ക്കുന്നു

കണ്ടുണര്‍ന്നെന്റെയുള്ളിലെ പൈതല്‍ അമ്മ അമ്മയെന്നാര്‍ത്തു നില്‍ക്കുന്.

                                                                    ONV KURUP

UPANISHADS OF INDIA NO. 28

UPANISHADS OF INDIA NO. 27

Some useful abbreviations

 Some useful abbreviations

KIPS MAGAZINE 'CHRYSALIS'

What is happening at KIPS?

What is happening at KIPS?

Different Pictures of Mahatma Gandhi

Dr. Abraham Karickam Receiving Best teacher award 

from then Chief Minister Mr. A. K.Antony. Prathibha 

Puraskaram given by both Air India and Malayala 

Manorama.

IFHW Celebrations Notice

UPANISHADS OF INDIA NO. 26 - MAITREYA UPANISHAD PART I

CLASS ON TEMPERANCE BY J. TAJUDDINKUTTY, CIRCLE INSPECTOR OF EXCISE, PUNALUR

KIPS KARICKAM -GENERAL ASSEMBLY SESSION

ISRO's GSLV-D5 SUCCESSFULLY LIFTS-OFF FROM SRIHARIKOTA

The Indian Space Research Organisation's (ISRO) heavy rocket Geosynchronous Satellite Launch Vehicle-Development 5 (GSLV-D5) lifts-off successfully from the spaceport at Sriharikota, Andhra Pradesh at 4.18 pm Sunday. The 29-hour countdown for the launch of GSLV-D5 with the indigenous engine began Saturday 11.18 am. The launch is crucial for India as it seeks to prove the design, realisation and sustained firing of its indigenously built cryogenic engine after two back-to-back failures of the GSLV flights in 2010 — the first, with an indigenous cryogenic engine, on April 15 and the next, with a Russian cryogenic engine, on December 25. The last GSLV launch on August 19, 2013 was called off minutes before the take-off due to leakage of liquid fuel from the rocket’s second stage, wetting the first stage and the four strap-on boosters around it. The Rs 356 crore launch mission has twin purpose - to flight test the cryogenic engine designed, built by Indian Space Research Organisation (ISRO), and to put in orbit communication satellite GSAT-14. A cryogenic engine is more efficient as it provides more thrust for every kilogram of propellant burnt. Cryogenic fuels are extremely clean as they give out only water while burning. A successful GSLV-D5 flight will make India the sixth nation to possess this cutting edge technology, joining the United States, Russia, France, Japan and China in an elite club.

World's first Ramayan University to come up in Bihar

Bihar trust plans to set up a Ramayan University in Vaishali district, about 20km from Patna in Bihar.

• The university will have specialized five-year course in astrophysics, astronomy, Hindu mythology, vedas and upanishads.
• It will preserve and promote the literature of the Ramayan in Sanskrit, Hindi, vernacular texts and languages of South-east Asian countries.
• Trust has acquired about 25 acres of land for the university.
• Trust has already begun work to build the world's largest Hindu temple, the Virat Ramayan Mandir, in the state's West Champaran district, about 125 km from here.

GarbhoUpanishad

GarbhoUpanishad

            This is a slightly different Upanishad which deals with the conception and growth of a child. The sages might have thought about the importance of the entry of the soul while discussing this issue. It deals with all the stages of development of the jeeva atma. These ideas may lack full scientific verasity but at the same time we cannot under estimate its deep insights.

            The first stanza starts with the sloka

 “ Ohm panchatmakam

panchasuvarthamaanam

Shadaasrayam shad guna yoga yuktham….”

            [Our body is called panchatmakam as it is framed of the five elements such as earth, water, fire, air and sky. The following lines of the first sloka gives a detailed description of the correlation of these elements and the body parts. The land portion is representative of the earth; the liquid portion contains water. The hot part is of fire and the airy part comes out of air while the space is representation of the sky. Then comes the description about the functions of each of the body part.]

                        Our body is said to have six shelters also which can be the six forms taste. This is followed by the discussion of sounds and colours. Ten basic sounds and seven colours are discussed. The latter part of this Upanishad deals with the conception of the embryo and its stages of development. It is after one night after the union of male and female chromosomes that the embryo is formed which is still in a fluid state. After seven nights it becomes a bubble of water. After two weeks it becomes a solid form. The head is formed in two months and legs and feets are formed towards the end of the third month. Stomach and allied organs are formed by the fourth month. In the fifth month the spines and other bones get their shape. Mouth, eyes, ears and nose all originate during the 6^th month.

                        This Upanishad teaches us that life or aatman gains an entry into the body in the 7^th month and it is endowed with all other parts during the 8^th month. If the male part is stronger the child becomes a boy and if the female entity is stronger the child turns out to be a girl. If the potency of both finds to be equal the child can neither be a male or a female. It is also suggested that the child is met with deformity because of mental turbulence during pregnancy. In the 9^th month the child becomes complete in itself and it gains a divination about its previous births.

The next section gives us a beautiful description about the thoughts of the child while in the womb of its mother. This makes it very clear that the child is capable of remembering all its previous birth and a series of his thoughts are recorded there. The child visualizes his past as follows:

            I understand all my previous births and how I was born in different wombs, how I ate different food and how many times I was born and I died. I am very lonely now thinking about all the auspicious events in my life. I don’t know where all my family members are now? Now I am fallen in the sea of sorrows. If I come out of this womb. I will take refuge in Maheswara for my deliverance when I am freed from this womb. I will follow Sri Narayana or I will attain the Siddhi of sankhya yoga and I will spend all my years only contemplating on Brahma.

           

            The child comes out to the world with great difficulty but it falls into the web of maya immediately after it touches this world. It forgets all its previous births and deaths. It forgets even about its condition in its mother’s womb. All the previous auspicious and inauspecious elements are also together.

                        The last part asks this question: “why do we call this lump as body?” It is because the three fires as njanagni, darshanaagni, and jaraagni abide in this body. Jaraagni helps digesting the food where as darshanaagni makes images visible. Njanaagni shows all the auspicious and inauspicious matters. There are specific abodes for these in a human body.

            The soul is the master and budhi is its companion whereas mind is Brahma. This part speaks about the 107 marmas (Point of subtle significance or secret spots), 180 nerves, 700 subtle nerves, 500 muscles, 360 bones, 4.5 crore hairs etc in the human body.

            This detailed description of the body is given so as to understand its significance as the career of the human    soul. This should lead one ultimately to the paths to moksha or salvation. It is believed that this scripture of liberation is prescribed by none other than pippalada muni. 

Dr. Karickam

Guests from Europe and America at KIPS - Jan, 2014

Principal Mr. Jiji .P Mathew addressing the assembly 

Auctioning of Garden Produce during General Assembly

KIPS KARICKAM

UPANISHADS OF INDIA - 25

Swethaswataropanishad

Swethaswataropanishad

            It starts with the famous Santhipata    ‘Sahanavavat’. This Upanishad is trying to answer some of the challenging questions in life as the following.

1.      From where do we all originate?

2.      By whose grace do we continue to live?

3.      On what foundations do we exist?

4.      Who controls our joys and sorrows?

Time, character, fate, accidents, panchamahabhutas (five elements), the spirit of life are not supposed to be causative for the existence of this world because they are subordinate to the soul. Life spirit is also not the cause for this world because it is also amenable to joys and sorrows. 

Stanza VI reads like this

“ Sarvaajeevee samrva samsthee brihanthee

Asmin hamsoo bhrahmyathe brahma chakree

  [The soul revolves round the brahma chakara which is the source of everything in this Universe. That is the eternal cause]

 

And the following stanza exemplifies the noblest Parabrahma in which all the three worlds exist. Those wise people who understand the Vedas attain their deliverance by emerging with the prabrahma.

                        Stanza IX makes it clear that the one who merges with God, life and nature becomes free from all bondages.

     Stanza XI postulates that one who realizes  the great truth about the Parabrahma overcomes all bondages in life. All the five problems like avidya (lack of knowledge), asmitha(pride), raga, dvesha, and fear of death will be overcome by one who understands the real nature of the soul. Our duty is to know this Brahma which resides in our own soul. There is nothing to be learned more than this. That is Samagrabrahma which is the source of the whole Universe.

[God is contemplated in this Upanishad as the wheel of Brahma where the pilgrim soul abides.  It attains immortality by his grace. There is a triad in the Brahma , which are the world ,the individual soul and the Supreme soul. The world combines the perishable and imperishable. An individual soul that does not know God is attached to the world.  When it realize the Brahma, it is feed from all bondages. Then there is no more birth and death. It attains Universal oneness. The subtle soul remains latent in the body as fire in firewood. The Atman can be understood by deep contemplation. The Antharaatman remains in the body as oil in sesame seeds or as butter in curd. That soul is fortunate which realizes this ultimate truth.

            Chapter two of Swethaswaropanishad gives a detailed account of thapas or meditation for God realization. The beginning section speaks of the blessings of Saavitri in the process of illumination. The joy that one experiences during meditation is like drinking of soma rasa. It underlies the importance of Bhakthi for God realization. There is a prescription of the body postures for Yoga, which many of the Yogis find extremely useful. Wise devotees are advised to cross over the dangerous currents of the world by means of Brahman, the boat. The dangerous currents are raga, dvesha, trishnas and vaasana (desires, cravings etc.) Deep meditation of Ohm (Brahman) will help a soul to cross the ocean of births and deaths.

            There comes a beautiful comparison of a shining soul. Just as a mirror is cleared of all the stains a soul shines in full glory when it attains its goal. One who is free from all the worldly bondages becomes a God himselfs. He is freed from the bondages of all sins. He pervades the whole Universe.

            Chapter 3 speaks of self realization. One who realizes that he is nothing but the cosmic soul becomes immortal. There is only one power which is present in all beings. He is the one who creates and maintains before finally draws the soul to himself. The mighty soul (Purusha) is as radiant as the sun.  Knowing him is the means to salvation. This Purusha who peruvades in all creations stands as majestic as a heavenly tree. He covers the whole Universe with his prowess. He is the fountain head of immortality. The path of devotion leads one towards the ultimate knowledge. The aatman is extremely subtle and one who is able to realize his oneness with this cosmic reality wins immortality.

            Section 4 starts with a prayer for blessings to understand the ultimate reality. We get a beautiful image of the light which is actually colourless and later shines in different colours as it passes through a prism,  Brahma assumes different forms in this world. He is agni, He is Sun, He is air. Then we get the fascinating image of two birds that dwell on a tree. While one eats a delicious fruit, the other looks on. These birds are the Jeevatma and the Paramaatma.

           

            The one who understand that the world is nothing but Maya attains eternal bliss. This section and the next gives us a detailed account of the non dualistic nature of our being.

            Chapter 6 speaks about the paths to deliverance which is attained only by Grace. It also gives us an idea about the magnificant nature of the over soul. The over soul is endowed with all the gunas (Qualities) and all the creations are endowed with these qualities. But he remains as the perennial fountain of all good sense and draws all nature and all creations to Him. The cosmic power is described through a series of images that explain the core of oneness with all beings.

Dr. Karickam