Om Purnamadah Purnamidam*ॐ पूर्णमदः पूर्णमिदं
This is the Shanti mantra (invocatory verse) of Isha
Upanishad (IshaVasya Upanishad) Which is a part of the (Shukla) Yajurveda -
The Isha Upanishad is one of the shortest Upanishads,
embedded as the final chapter (adhyāya) of the Shukla Yajurveda. It is a Mukhya
(primary, principal) Upanishad, and is known in two recensions, called Kanva
(VSK) and Madhyandina (VSM). The Upanishad is a brief poem, consisting of 17 or
18 verses, depending on the recension.
It is a key scripture of the Vedanta sub-schools, and an
influential Śruti to diverse schools of Hinduism. It is the 40th chapter of
Yajurveda. The name of the text derives from its incipit, īśā vāsyam,
"enveloped by the Lord", or "hidden in the Lord (Self)".
The text discusses the Atman (Soul, Self) theory of Hinduism, and is referenced
by both Dvaita (dualism) and Advaita (non-dualism) sub-schools of Vedanta.
Mohandas Karamchand Gandhi thought so highly of it that he
remarked, "If all the Upanishads and all the other scriptures happened all
of a sudden to be reduced to ashes, and if only the first verse in the
Ishopanishad were left in the memory of the Hindus, Hinduism would live for
ever."
The Brihadaranyaka Upanishad (Sanskrit: बृहदारण्यक उपनिषद्, Bṛhadāraṇyaka
Upaniṣad) is one of the Principal
Upanishads and one of the first Upanishadic scriptures of Hinduism. A key
scripture to various schools of Hinduism, the Brihadaranyaka Upanisad is tenth
in the Muktikā or "canon of 108 Upanishads".
The Brihadaranyaka Upanishad is estimated to have been
composed about 700 BCE, excluding some parts estimated to have been composed after
the Chandogya Upanishad. The Sanskrit language text is contained within the
Shatapatha Brahmana, which is itself a part of the Shukla Yajur Veda.
The Brihadaranyaka Upanishad is a treatise on Ātman (Soul,
Self), includes passages on metaphysics, ethics and a yearning for knowledge
that influenced various Indian religions, ancient and medieval scholars, and
attracted secondary works such as those by Adi Shankara and Madhvacharya .
Brihadaranyaka Upanishad literally means the "Upanishad
of the great forests".
Brihadaranyaka literally means "great wilderness or
forest". The Brihadaranyaka Upanishad is credited to ancient sage
Yajnavalkya, but likely refined by a number of ancient Vedic scholars. The
Upanishad forms the last part, that is the fourteenth kānda of Śatapatha Brāhmana
of "Śhukla Yajurveda".
The Brihadaranyaka Upanishad has six adhyayas (chapters) in
total. There are two major recensions for the text - the Madhyandina and the
Kanva recensions. It includes three sections: Madhu kānda (the 4th and 5th
chapter of the fourteenth kānda of Satapatha Brahmana), Muni kānda (or
Yajnavalkya Kanda, the 6th and 7th chapter of 14th kānda of Satapatha Brahmana)
and Khila kānda (the 8th and 9th chapter of the fourteenth kānda of Satapatha
Brahmana).
The first and second chapters of the Upanishad's Madhu kānda
consists of six brahmanas each, with varying number of hymns per brahmana. The
first chapter of the Upanishad's Yajnavalkya kānda consists of nine brahmanams,
while the second has six brahmanas. The Khila kānda of the Upanishad has
fifteen brahmanas in its first chapter, and five brahmanas in the second
chapter.
One of the early expositions of karma and rebirth theories
appear in the discussions of Yajnavalkya.
Now as a man is like this or like that,
according as he acts and according as he behaves, so will he
be;
a man of good acts will become good, a man of bad acts, bad;
he becomes pure by pure deeds, bad by bad deeds;
And here they say that a person consists of desires,
and as is his desire, so is his will;
and as is his will, so is his deed;
and whatever deed he does, that he will reap.
— Brihadaranyaka Upanishad 4.4.5-6
Advaita
Verse 1.3.28 acknowledges that metaphysical statements in
Upanishads are meant to guide the reader from unreality to reality. The
metaphysics of Brihadaranyaka Upanishad is non-dualism (Advaita). For instance,
in verse 2.4.13 Yajnavalkya asserts that everything in the universe is the
Self. The nature of reality or Self is described as consciousness-bliss in
verse 3.9.28. Neti-neti or (not this—not this) is a method of emphasizing the
discovery of the right, by excluding the wrong. The verse 5.1.1 states that the
Universe, Reality and Consciousness is infinite.
ॐ
पूर्णमदः पूर्णमिदं पूर्णात्पुर्णमुदच्यते
पूर्णश्य
पूर्णमादाय
पूर्णमेवावशिष्यते
॥
ॐ
शान्तिः शान्तिः शान्तिः ॥
Puurnnashya Puurnnam-Aadaaya Puurnnam-Eva-Avashissyate ||
Meaning:
Aum! That is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite alone.
Aum! Peace! Peace! Peace!
"That (Brahman) is infinite, and this (universe) is
infinite. the infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe), it
remains as the infinite (Brahman) alone."
Translation by Swami Madhavananda
"From infinite or fullness, we can get only fullness or
infinite". The above verse describes the nature of the Absolute or Brahman
which is infinite or full, i.e., it contains everything. Upanishadic
metaphysics is further elucidated in the Madhu-vidya (honey doctrine), where
the essence of every object is described to be same to the essence of every
other object. The Brihadaranyaka Upanishad looks at reality as being indescribable
and its nature to be infinite and consciousness-bliss. The cosmic energy is
thought to integrate in the microcosm and in the macrocosm integrate the
individual to the universe.
Madhu-vidya is described in the Brihadaranyaka Upanishad
II.v.1-19, and in the Chandogya Upanishad III 1-5. Madhu-vidya or
'Honey-knowledge' is that of the supreme Bliss of the Self; it is an important
Vedic teaching.
This knowledge is
meant to be communicated by the teacher to the disciple, by father to the son –
who is worthy and inwardly ready.
Indra taught
Madhu-vidya to Rishi Dadhichi with a warning that it should not be communicated
to anyone else.
In the Rig Veda, Soma, the Vedic symbol for deep spiritual
truth, is addressed as Madhu, the nector or ambrosia, the drink of Immortality
sought by both gods and men. Rishi Vamadeva has described how the saving of the
knowledge of Madhu or Soma Doctrine came to him through a hawk in a sudden
flash in his darkest hour.
It is believed that Rishi Dadhichi had his ashrama in
Dudheshwara on the banks of Sabarmati
River
Dadhichi was a sage
of Vedic repute.
(Rig Veda I.84.13: इन्द्रो दधीचो अस्थ भिर्वृत्राण्यप्रतिष्कुतः| जघान नवतीर्नव ||).
He was the son of Rishi Atharvan of the Atharvaveda, and the father of Pippalada of the Prasna Upanishad. His name is seen to occur in the first Mandala of the Rig Veda, and in the Bhagavata Purana. Rishi Kakshivana,the sage of the Rig Veda Sukta 119 which is addressed to the Ashvins, in Mantra 9 tells us :
(Rig Veda I.84.13: इन्द्रो दधीचो अस्थ भिर्वृत्राण्यप्रतिष्कुतः| जघान नवतीर्नव ||).
He was the son of Rishi Atharvan of the Atharvaveda, and the father of Pippalada of the Prasna Upanishad. His name is seen to occur in the first Mandala of the Rig Veda, and in the Bhagavata Purana. Rishi Kakshivana,the sage of the Rig Veda Sukta 119 which is addressed to the Ashvins, in Mantra 9 tells us :
उत
स्या वां मधुमन्मक्षिकारपन्मदे
सोमरयौशिजा
हुवन्यति |
युवं
दधीचो मन आ विवास्थोऽथा शिरः प्रति वामश्व्यं वदत् ||
"The bee desirous of honey sang praise-song for you.
Aushij in delight of Soma tells how Dadhichi, told you the secret of his mind
after the head of his horse was cured."
Dadhichi's exposition
Dadhichi knew the secret of the Madhu-vidya; he held the
doctrine of the mutual interdependence of things, because all things are
indissolubly connected in and through the Self. As all the spokes are contained
between the axle and felly of a wheel, all things and all selves are connected
in and through the Supreme Self. Nothing exists that is not covered by the
Supreme Self. Thus, he taught the doctrine of the supreme existence of the one,
and the apparent existence of the many.
Significance
Madhu-vidya occupies a unique place in the Upanishadic
scheme of upasana , due to its supremely hidden significance and peculiarly
mystic presentation. Chandogya Upanishad takes the Sun as the main symbol and
works out the vidya thereon; Brihadaranyaka Upanishad depicts a long series of
cause and effect, showing their mutual interdependence and finally leads to the
Atman which is shown to be the supreme source of everything else. Sankara takes
madhu to mean effect, and he also accepts the primary sense of delight. The
effects that flow are not mere imaginary things but are actualities that become
visualised; every effect takes shape in a particular form or colour which
signifies its concretisation and completion but the essence or the honey has no
particular form or colour because it happens to be beyond all manifestations;
it is recognized by the heaving at the centre of the Sun.
Chandogya Upanishad concludes by saying that, to him, who gains this knowledge, there dawns the eternal day. In the case of Brihadaranyaka Upanishad, the search for the essence begins with the earth, the essence of all bhutas or creatures, the effects of the earth and essence are identical. All physical, moral and psychical principles make up man who in turn produces these principles, beyond man is the composite self of body, mind etc., the producer of all this – this Brahman is the Atman, the very self of the seeker; nothing exists apart from it, everything is of the nature of everything.
Chandogya Upanishad concludes by saying that, to him, who gains this knowledge, there dawns the eternal day. In the case of Brihadaranyaka Upanishad, the search for the essence begins with the earth, the essence of all bhutas or creatures, the effects of the earth and essence are identical. All physical, moral and psychical principles make up man who in turn produces these principles, beyond man is the composite self of body, mind etc., the producer of all this – this Brahman is the Atman, the very self of the seeker; nothing exists apart from it, everything is of the nature of everything.
Implication
Madhu-vidya establishes the following five truths:-
1) The
correspondence and interrelationships between the elements of the external
world and the individual beings are analogous to those existing between the
honey and the bees.
2) There is
only one supreme god and that is Brahman. All the divine powers witnessed in
the macrocosm (the external world) and the microcosm (the individual being),
are but his manifestations. Brahman behind the cosmic universe is same as the
Atman underlying the individual self.
3) Brahman
exists within each and every element of the external universe and also within
the individual beings as their essence (Dharma or law). He is immanent through
and through. The idea of transcendent God separate from the external universe
and the individual is rejected.
4) The eternal
laws governing the union of the two fundamental principles – Annam
('matter') and the prana ('life-breath') – and the interaction between the
elements of the macrocosm and the microcosm and the evolutions from these
interactions and unions are also Brahman.
5) Brahman is
an integral whole and unity like a wheel; in Brahman are held together all the
elements of the external universe, all worlds, all divinities and all breathing
creatures.
Chandogya Upanishad (III.i.1) begins teaching Madhu Vidya by
stating – The Sun is verily honey to the Devas (Vasus, Rudras, Adityas, Maruts
and Sadhyas), the Heaven is like the cross-beam, the intermediate region is the
beehive; and the rays are the sons. But, this vidya does not teach meditation
on Devas but on Brahman who is also known by the names Devas are known; it is a
Brahma-vidya.
The bondage that is experienced as individuals is due to the
emphasis on individuality rather than the task, and independently on the cause
which is organically connected by the same Atman that is present in both; the
essence of the Madhu-vidya is the cosmic contemplation of the reality of Prana
within and Vayu outside, and the correlation with the Universal Consciousness.
Tantra sadhana
Transformation of Jiva into Shiva is the goal of Tantra
sadhana; Jiva is Shiva in the state of bondage due to samskaras whose increase
must be halted for attaining release. When a sadhaka takes initiation he comes
to know the art of stopping further increase of samskaras. This art is known as
Madhu-vidya whose practice burns the seed of samskaras and paves the path for
liberation.
Vijaynagar Tamil Inscription, Someshwara
Temple
https://en.wikipedia.org/wiki/Halasuru_Someshwara_Temple,_Bangalore
ॐ
नमः शिवाय हर हर भोले नमः शिवाय ॐ
ओम
नमः शिवाय ओम नमः शिवाय
हर
हर भोले नमः शिवाय,
ओम
नमः शिवाय ओम नमः शिवाय,
हर
हर भोले नमः शिवाय
महाकालेश्वराय
महाकालेश्वराय,
हर
हर भोले नमः शिवाय,
महाकालेश्वराय
महाकालेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
नमः शिवाय ओम नमः शिवाय,
हर
हर भोले नमः शिवाय
ओम
सोमेश्वराय
शिव सोमेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
सोमेश्वराय
शिव सोमेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
नमः शिवाय ओम नमः शिवाय,
हर
हर भोले नमः शिवाय
जटाधराय
शिव जटाधाराय,
हर
हर भोले नमः शिवाय,
जटाधराय
शिव जटाधाराय,
हर
हर भोले नमः शिवाय,
ओम
नमः शिवाय ओम नमः शिवाय
हर
हर भोले नमः शिवाय
कोटेश्वराय
शिव कोटेश्वराय,
हर
हर भोले नमः शिवाय,
कोटेश्वराय
शिव कोटेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
नमः शिवाय ओम नमः शिवाय
हर
हर भोले नमः शिवाय
त्रम्भकेशवराय
शिव त्रम्भकेशवराय,
हर
हर भोले नमः शिवाय,
त्रम्भकेशवराय
शिव त्रम्भकेशवराय,
हर
हर भोले नमः शिवाय,
ओम
नमः शिवाय ओम नमः शिवाय
हर
हर भोले नमः शिवाय
ओम
रामेश्वराय
शिव रामेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
रामेश्वराय
शिव रामेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
नमः शिवाय ओम नमः शिवाय
हर
हर भोले नमः शिवाय
ओम
विश्वेश्वराय
शिव विश्वेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
विश्वेश्वराय
शिव विश्वेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
नमः शिवाय ओम नमः शिवाय
हर
हर भोले नमः शिवाय
ओम
भद्रेश्वराय
शिव भद्रेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
भद्रेश्वराय
शिव भद्रेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
नमः शिवाय ओम नमः शिवाय
हर
हर भोले नमः शिवाय
ओम
योगेश्वराय
शिव योगेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
योगेश्वराय
शिव योगेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
नमः शिवाय ओम नमः शिवाय
हर
हर भोले नमः शिवाय
ओम
ममलेश्वराय
शिव ममलेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
ममलेश्वराय
शिव ममलेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
नमः शिवाय ओम नमः शिवाय
हर
हर भोले नमः शिवाय
ओम
भीमेश्वराय
शिव भीमेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
भीमेश्वराय
शिव भीमेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
नमः शिवाय ओम नमः शिवाय
हर
हर भोले नमः शिवाय
ओम
गंगाधाराय शिव गंगाधाराय,
हर
हर भोले नमः शिवाय,
ओम
गंगाधाराय शिव गंगाधाराय,
हर
हर भोले नमः शिवाय,
ओम
नमः शिवाय ओम नमः शिवाय
हर
हर भोले नमः शिवाय
ओम
गंगेश्वराय
शिव गंगेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
गंगेश्वराय
शिव गंगेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
नमः शिवाय ओम नमः शिवाय
हर
हर भोले नमः शिवाय
ओम
कामेश्वराय
शिव कामेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
कामेश्वराय
शिव कामेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
नमः शिवाय ओम नमः शिवाय
हर
हर भोले नमः शिवाय
ओम
रुद्रेश्वराय
शिव रुद्रेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
रुद्रेश्वराय
शिव रुद्रेश्वराय,
हर
हर भोले नमः शिवाय,
ओम
नमः शिवाय ओम नमः शिवाय
हर
हर भोले नमः शिवाय
ओम
नमः शिवाय ॐ नमः शिवाय,
हर
हर भोले नमः शिवाय,
ओम
नमः शिवाय ओम नमः शिवाय
हर
हर भोले नमः शिवाय
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