UPANISHADS OF INDIA

Amritha Nadopanishad

This Upanishads starts with the santhimanthra “Ohm sahanavavathu”. The first stanza gives us an idea about the ephemeral nature of life. It is said to be like a meteor and  advice is given not to waste such a short life, but to use it for the study of all Sasthras so as to gain Brahmavidya which is the ultimate goal of every individual.

Stanza II reads as follows:

“Omkaram rathmaaruhya

Vishnum krithwatha saratheem

Brahmaloka padanveshi

Rudraa raadhana tatpura:

[One has to climb the chariot which is omkara and make Vishnu the charioteer and journey towards Brahma loka meditating up on Lord Rudra. The journey has to continue till it ends in Brahma loka. One has to visualize his soul just like the rays of the Sun and free his mind from all distractions. This kind of mental exercise is called prathyahaaram which is considered as important as the other branches of yoga called dhyana(dhyanam), dharma,tarkkam and Samadhi.

                Stanza VII says that one can dispel all the evil forces through pranayama just like all the residual impurities in mountain metals like gold etc are treated by heating. All the evils have to be driven away by pranayama and sins have to be done away with the help of dharma.

                In stanza XI to XV we get a detailed description about the performance of pranayama and its subdivisions like rechaka pranayama, puuraka pranayama and kumbhaka pranayama.

Stanza XV gives us a clear vision about perfect calmness in the reach of a real yogi. He will be like a blind man who will not see anything around him and like a deaf man, who will not hear anything. His body will be like just a wood.

                Stanza XVIgives an idea about the pranayama called Dharma, which is the oneness of the soul with paramaatman.

                In stanza XVII we get a definition for logic. It is scientific thinking. It also called Samadhi by which one longs for the best aspects in life.

               

                The following stanza again gives us an idea about different stages of deep meditation.

                                In stanza XVII we read about how prana or life circulates through the different media in the body. A yogi has to do away with fear, anger, lethargy, sleepishness, over eating etc.  One who practices such yogi methods daily acquires great knowledge. He can attain vision of God in four months. In five months he can gain heavenly powers. If he wishes he can achieve the state of a jeevan muktha in 6 months.

                The last stanza XXXIX states clearly that, a perfect yogi will not have rebirth. Irrespective of the place where he dies. This Upanishad teaches about the real prowess within the reach of a perfect yogi and it prescribes the different modes of contemplating life.

                                   Dr. Karickam

Sarvasaropanishad

            This Upanishad starts with the santhipata ‘Ohm sahanavavathu’. The very first stanza asks several important questions concerning life. The questions are the following.

1. What is relationship?

2. What is moksha or salvation?

3. What is the differences between vidya and avidya (knowledge & ignorance)?

4. What are the implications of the four stages called jaagrat, swapanam, sushupthi and tureeyam?

5. What is the significance of the five selves such as annamayam, pranamayam,  vijnanamayam and aanandamayam?

6. What is the meaning of terms like karthaav, jeevan, kshetranjan, saakshikoodasthan and antharyaavi?

7. What is jeevatma and paramaatma and how can one explain the term maya?

            Stanza II tries to give a glimpse of the answers to these questions. It states that the soul itself is God and life. Anyone who doesn’t realize this truth will have the aham feeling that is bondage. The annihilation of this feeling is moksha. It is avidya or ignorance that creates ahambhava. Real knowledge can destroy this pride.

            Stanza III describes about the 14 reasons that support the state of pure consciousness which are also termed as 14 indriyas. When these 14 indriyas attain perfect calmness, the soul will be in a state of sushupthi.

            Stanza IV discusses about the journey of the soul which reaches a state called aanandamayakosham and differences between manomayakosham and vijnanamayakosham are also described. we get da description about the state of Threeyam also in the ensuring stanza V clearly states about Srikhabudhi, which is the internal thirst for best objects. Longing for bad aspects is termed as dukha budhi.

Stanza VI describes the Panchavarga, which is a combination of mind, life essence, will and purity. The jeevatma is caught up in this panchavarga dharma and it is beyond deliverance. Though it has a feeling that it is one with the over soul actually it is not.

            The  soul has different manifestations such as Kshetranjan, Saakshi, Koodasthan. The soul that is connected with all living objects is called antharayami. That soul which is in the form of jnana swaroopa will be termed as Twam. That which is external is the truth.

            Stanza VII deals with the various dimensions of the soul such as Sakthi, Koodastha, Antharyaami, Prathyakatma and so on. The soul in its full majesty can be termed as Twam. Brahma is truth and it is infinite. It is also immortal. The following stanzas give us a beautiful picture of the resplendent nature of our soul which is part of the Para Brahma. It is truth, knowledge, infinitude and aananda or pleasure. The last verse deals with the glorious aspect of the soul which is eternal and pure. It is Brahma/Sachidananda.

                      Dr. Karickam

URI Annual Youth Camp 2014

UNITED RELIGIONS INITIATIVE

SOUTH INDIA – SRI LANKA REGION

MUNDACKAL BUILDINGS, KARICKAM P.O

KOTTATAKARA

URI Annual Youth Camp 2014

Date    : 17 – 18 May 2014 (Saturday & Sunday).

Venue : Karickam International Public School.

Theme : Golden Rules for World Peace.

Dear friends,

We are happy to inform you that the URI Annual Residential Youth Camp 2014 is scheduled to be held at Karickam International Public School from 17^th to 18^th May 2014. The theme will be Golden Rules for World Peace. Eminent scholars will be giving leadership.

Each CC is requested to send maximum number of delegates. Registration fees will be Rs. 150 per candidate (Rs. 100 for Dalit Members).

Participants have to register their names before 10^th May 2014 at the following address:

URI Office

Karickam P.O                                                                                                     Dr. Abraham Karickam

Kottarakara                                                                                                        (Exe. Secretary, URI Asia Region)

Ph: 04742663903, 9446593013                                                

Email: urikarickam12@gmail.com                                                      Prof. John Kurakar

                                                                                                                                (Regional Chairman)

                                                                                                                               

                                                                                                      Sajan Koshy (Regional Convener)

                                                                                                                               

                                                                                   Anila S.V 

                                                                        (Camp Coordinator)                                                                                                 

                                                                                                               

N.B:

1.       Campers are to bring Plate, Cup, Bed sheet and Pillow.

2.       Best Campers will be awarded Cash prizes.

3.       Talent night and Camp fire arranged on 17^th night.

4.       Mobile and Camera not allowed.

UPANISHADS OF INDIA

Jabalyopanishad

                This is different from Jabaalopanishad. Here the sage Pipaladi asks Jabali about the great secrets of the ultimate truth:

“Kim tatwam ko jeeva:

Ka: pasu: easha: ko mokshopaya ithi”.

[What is the principle? What is the life? What is cow? Who is Eashan? What is the means to moksha or salvation?]

                Jaabali gives the following answer: Your question is most sublime. So I will teach you whatever I know. Then Pipaladi asks how he knows about this secret? Jaabali says he learned it from Shanmukhan and the question comes from where did Shanmukhan know this? And Jaabali says he learned it from Eashen and the question is again how he learned it? To this he answered that he learned it through upasana. And Pipaladi pleads him to teach all those secrets to him. Jaabali imparts all those mysterious lore to him. He adds that Pasupati is the cause of all jeeva and the cow is the embodiment of the same aatman.

                Then Pipaladi becomes curious to know about the cow and Jaabali reveals the fact that the very life itself is the cow and God is named Pasupathi because of the same aatman in both. And Pipaladi ask again this question:

“How can one name praana as cow? How does God becomes Pasupati”? Jaabali gives the following answer:

“Just as a cow or other cattle live as captives under their masters, the soul also dwells as a captive of the Lord”.

                Pipaladi still asks how one can derive such knowledge and Jaabali says one can gain such knowledge by wearing Viboothi (holy ash) and a detailed description of the Viboothi and attendant mantras are given in the ensuing slokas:

                One who becomes a true devotee like this- whether he is a Brahmachari or Sanyasi- becomes free from all minor and cardinal sins. He becomes like one who has taken a dip in all Holy Rivers. He will not have rebirth.

Atharva Siropanishad

          This is a beautiful Upanishad which deals with the real nature of God. The name suggests going out of heart and head and going beyond the top of the head.

          Devas go to Rudra loka to meet Rudra Bhagavan and make the following request: “oh Lord please tell us about your good self.  Teach us who you are?”.

Lord Rudra (Siva) gives this answer. I am one. I am in the past, present and future. There is nothing without me, nothing beyond me. It is me that is residing in all beings. I am mortal and immortal. I am eternal and non eternal. I am clear and unclear. I am Brahma and Abrahma; puman, apuman and woman, I am the Vedas.

           In the following stanzas we get a number of adjectives for God which gives us a glorious picture about the nature of the ominipotent.  Some of the adjectives are Ankiras, Jeshtan, Sreshtan, Varishtan, Water, Thejas, Guhyan, Aranyan, Aksharam, Kshram, Pushkaran, Pavithram, Agram, Madhyam, Bhagyam, Purobhagyam, Jyothi roopam etc.

    One who knows this knows all Gods, all Vedas and Vedangas.

   Devas became conscious about the glorious nature of God and began to praise him. In praising him they also use all kinds of glorious epithets. The following line

“You are Brahama roopa,

You are Vishnu roopa,

We praise you.

You are Agni roopa, you are Indra roopa, You are Soorya roopa, You are Vayu roopa,

We praise you.

You are Soma roopa, Ashtagraha roopa, Bhuva roopa, Swar roopa, Mahar roopa, and we praise you.

You are Prithyu roopa, Anthareeksha roopa, Jala roopa, Theja roopa, Kala roopa, Mrithyu roopa, Amritha roopa,

Wee praise you.

You are Aakasha roopa, Vishwa roopa, Sthloa oopa, Krishna roopa, Sukla roopa, Sathya roopa, Sara roopa,

We praise you”.

They contemplate on Lord Rudra and continue the praise in several quality hymns. The prayers go in the following line:

1)      He who is Rudra is verily the Lord.

2)      He who is Maheshwara is verily the Lord.

3)      He who is Uma is verily the Lord.

4)      He who is Vinayaka is verlty the Lord.

Towards the end of this Upanishad we get the meaning of various concepts like Om, Pranava, Saravavyapi, Sookshma, Vydutha, Rudra, Eashana, Mahadeva and so on.

This is an excellent explication of the real nature of Aadhiparasakthi or the Supreme force. Anyone who wants to really understand God has to come to this Upanishad for the meaning and the Philosophy ingrained in the terms Parabrahma or the Supreme Soul.

                                                                                                Dr. Karickam

Quotes of great personalities

UPANISHADS OF INDIA

Vajra Suchikopanishad

This is a very important Upanishad which deals with the question, who is a real Brahmin. It is said that there are four divisions among people :

1. Brahmanan

2. Kshatriyan

3. Vaishyan

4. Sudran

The question here is, who is a Brahmin ?. It is prana or jeeva?  Is it deha or body?  Is it caste? Is it knowledge or wisdom? Is it karma or dharma?

            This Upanishad analyses all these points one by one and negates all.

(a) Is it jeeva or prana?

            All the jeeva (aatman) is the same in all beings. It takes different bodies as per the rulers of karma. So we cannot say that it is the sign of a Brahmin.

(b) Is it body (deham)?

            The answer is no. All bodies of all types of people are made of panchabhuta (five elements). Old age, death, dharma and adharma are all the same. There is no colour difference among the classes of people. There is no rule that a Brahmana should be white, Kshatriya should be reddish etc.

            Is it then, the caste that decides a Brahmana? Again the answer is no. So many rishis have been born from different classes of people . Rishia Sringan was born from Mrighu. Kaushikan was born out of Kusha.  Jambukan was born of Jaambukan. Valmeeki organized from Valmeekam. The great sage Vyasan was the son of virgin Kaivarthaka virgin. Vasishtan originated from Urvashi. So there was no caste or class difference among such great sages. So caste is not a deciding factor.

            Is it njana or knowledge that makes a Brahmin? Here also the answer is negative because so many Kshatriyas have been great and wise people.

            Is it then the karma that makes the difference? The answer is no. we can find parallels in the karma of all types of people . Prana or life is inspired by the Karma of each individual. So it is not karma that decides the life of a Brahmin.

                        Is it then the dharma or virtue that makes the difference? Here also the answer is negative, because so many Kshatriyas and other classes of people distribute gold and such wealth to all people.They are generous and kind hearted.

            So the question is who a real Brahmin is? Then we get a beautiful description about the qualities of a real Brahmin:

1. Jaathi guna kriya rahithan -

            One who is free of all caste and creed feelings.

2. Sarva dosha rahithan –

            He is free from all doshas (evils). He will be free from the fear of shadurthi ( Hunger, thirst , old age , death, sorrow, desire etc). He will also be free from the clutches of shadbhava (self, birth, growth, stage difference, destruction)

3. Satyajnanaananda Swaroopan –

            One who finds ultimate aananda or pleasure in truth.

4. One who keeps his soul as the most precious object.

5. Kaamadoshahirahidam – Kaamadosharahithan

 One who is free from lust .

6. Maatsaryatrishna viheenan –

           

            One who is above the tough world of competitions.

7. Dambha ahankaradi viheenan – one who is free from pride and arrogance.

            One who is endoved with all such great qualities can be estimated as a true Brahmin. He is a Sachidananda Swaroopan- who  finds real solace in truth and his self.

 

                                                     

Dakshimurthi Upanishad

            This is an Upanishad which deals with longevity. This reminds me of the story of Tithonus in Greek mythology, who was mad in love with Eos (Aurora in Roman Mythology). Tithonus asks Eos for a blessing of immortality in this life, which was immediately granted by Eos. The pity was that he did not ask for immortal youth and became older and older as years passed by which resulted in a very pitiable condition.

            In Brahmavritha (land of Brahma) under a big banyan tree many sages including Shaunaka assembled for a maha yajna which lasted for long. The purpose was to attain longevity. They approached the great sage Markandeya who had the great blessing of immortality. This was the plea: “Oh Prabho , please teach us the secret of your immortality and eternal bliss. How have you won over death?” This was his reply: “Paramarahasya Siva tatwajnan nethi saho vacha”

[My secreat is that great philosophy of Lord Parama Siva, who is the Dakshinamurthy.]

                The sages were thrilled and they were anxious to learn that secret. We find so many people who are ready to offer anything for blessings in life. They will offer all riches and visit all pilgrimage centers for the same. Here the sages ask the following questions:

1. What is the great secret principle for immortality?

2. Who is the preceding deity?

3. What mantra or prayer is the best?

4. What kind of thapas?

 5. What is the emblematic design?

6. What sadhana to be followed?

7.  What is the best practice for the same?

8. What is the best sacrifice?

9. What is the most auspicious time?

                The sage revealed the following truth.

                               

                                By what secret does Lord Shiva remains unseen, that is the truth behind this riddle? For the question, who is to be worshipped, the answer given was the following:

“He who encompasses the whole Universe in him and he who draws every atom towards him is the one to be worshipped”.

                In stanza VI and VII we get a detailed description of the prayer to be recited for attaining eternal life. We also get a beautiful description about Lord Shiva, who is Dakshinamurthi.

                Towards the end of this Upanishad we get answers to several questions asked by sages in the beginning.

1. One has to understand I am Parabrahma (Brahmanishta)

2. Sadhana – One has to chant the prayers continuously with the feeling of oneness.

3. Sacrifice – That is the surrender of all body parts. 

                One who follows these principles will become a Chiranjeevi or without death.

4. Pooja- The real pooja is presenting our limbs in fulfilling God’s purposes.

5. Place of worship- Ones heat is the real place of worship.

                Wisdom is the real lamp; renunciation is the oil. The wick is the real devotion and the vessel is the state of full consciousness (wake up stage). One who understands this real philosophy will wash away all sins and attains moksha.

Dr. Karickam

Students of KIPS at Bangalore

Staff Training at KIPS

Minon and family addressing staff of KIPS

 Staff of Kips with cine artist Minon and family