CHINMAYA SHIVAM

Talk 117 Verses 420-422

This talk on the Science of Reality discuss the benefits of sadhana practice for a seeker, in a logical sequence. The practices of satsang and viveka lead to vairagya, and the dispassion is followed by the shatka sampatti of mind and sense control and withdrawal from extrovertedness is essential for the experience of Supreme Bliss. Vairagya is strengthened further with knowledge and vasanas can be exhausted through pratipaksha bhavna. On detachment from the body, mind and intellect, in steady contemplation, the abiding peace of the True Self descends.

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Talk 116 - Verses 416-419

Having gained the Knowledge, one should destroy body identification with the root cause of vasanas and ignorance in the nirvikalpa samadhi avastha. And thereafter revel in the Bliss of the Self. The body is used as a tool for sadhana practice and functions according to the prarabdha karma but the knots of the heart are permanently destroyed in the fire of Knowledge, jnana agni. The knower of Brahman becomes Brahman, akhanda ananda atma.

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Talk 115 Verses 412-415

Having experienced the Supreme Glory in samadhi avastha, the seeker is encouraged to end the bondage and vasanas collected over multiple lifetimes. He is encouraged to strive incessantly to fulfil the goal of the human birth which is the biggest blessing. The bondage has to be ended in 2 ways - destroying bhoga asakti and karma asakti. The next section deals with surrendering body identification, so the sense of incompleteness goes and the mind is available for steady contemplation.

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Talk 114 - Verses 407-411

Now starts a discussion on Contemplation, atma vichara. Through wisdom one realises that the superimposition is the same as the substratum, and the reason for the misapprehension is delusion due to ignorance or non-apprehension. The extroverted mind propels us to act so one has to transcend the antahkarana and turn the contemplation inward. Through the samadhi avastha one will realise the pure Consciousness in his spiritual heart, incomparable, never bound, beyond limitations, parts, desires and boundaries.

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Talk 113 Verses 400-406

This talk speaks about the non-dual Self, which is purnam, advayam, akriyam. It explains the one non dual Reality which is changeless, formless, Absolute with no diversity. The world of names and forms with all the different living species is one of duality. By contemplation on the Self, one can detach from the not-Self through the stages of sapta jnana bhumika, with the final stage of realisation of turiya. Finally the scriptures declare that all duality is nothing but Maya, and the one Reality is the Absolute Truth.

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Talk 112 - Verses 395-399

Shankaracharya ji reiterates that, as much as one may study or read the scriptures, the truth is that Brahman is our real nature and Brahman alone pervades everywhere. Masters who have realised this have become Brahman and this is the essence of all the shastras. The biggest obstacle to our experience of this state of Brahman is our body identification. Dis-identify from this impure bag of filth with all its modifications to know the Supreme Reality in the state of nirvikalpa samadhi.

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Bhagavaan One who has the six godly qualities . ऐश्वर्यस्य समग्रस्य धर्मस्य यशस : श्रिय ज्ञानवैराग्ययोश्चैव षण्णां भाग इतीरिणा aiṡvaryasya samagrasya dharmasya yaṡasa : ṡriy jñānavairāgyayōṡcaiva ṣaṇṇāṃ bhāga itīriṇā Complete lordship , complete righteousness , limitless glory limitless wealth , skills and all other meanings denoted by the word shree . Complete wisdom and detachment . These are the six great qualities called Bhaga and its completeness is found only in god . Though demigods , humans and others may have these qualities but with their own limits and defects . These qualities are only shown in its completeness in almighty gods and the forms taken by them to save the world and bless his devotees

We already discussed that lord Shiva is the lord of everything and everyone while discussing the meaning for the name Maheshwara .

Lord is the creator , protector and propagator of dharma and hence dharma is also complete in him and there is no defect in his dharma .

The glories of the lord is limitless and uncomparable . We have already discussed how lord did things that can be done by none other than him for the wellfare of the beings . Drinking the poison and bearing the river ganga for example . The lord's wealth is limitless .

The meanings of the word shree has been elaborately discussed while explaining the name shreekantha and we also know who even a defect like mark became a decoration ( wealth ) to him . His skills handsomeness ,

valour , strength and other aspects opf wealth has no match . You have read that he is the provider of wealth even to the keeper of all wealth - kubera .

His gyāna ( wisdom ) and his ablility to provide wisdom have been discussed many times in this book . He is the embodiment of gyāna विशुद्धज्ञानदेहाय त्रिवेदीदिव्यचक्षुसे श्रेय:प्राप्तिनिमित्ताय नम : सोमार्धधारिणे . viṡuddhajñānadēhāya trivēdīdivyacakṣusē ṡrēya:prāptinimittāya nama : sōmārdhadhāriṇē . Lord Shiva is described as the embodiment of pure wisdom of self realization in the above dhyaana shloka .

Lord Shiva is a great yogi . He does everything as a play , he has no attachment on anything . All the six great qualities of almighty god is present in lord Shiva and have been explained above .

This name is praised in the Vedas सर्वव्यापी च भगवान् तस्मात् सर्वगत : शिव : sarvavyāpī ca bhagavān tasmāt sarvagata : ṡiva : He is omnipresent and he is bhagavaan and hence shiva is in everyone and everything .


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Puraaraatihi: Foe of the three cities. Indicates the destruction of the Tripurasuras.

Pura also means the body. Purārāti means body's foe. The Lord is referred to with this name as He frees us from the limitations of the 3 bodies – Gross, subtle and causal by making us realize our True Self.

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Krittivaasaah: One who wears a skin. One who killed the tiger and elephant who were sent by the ascetics of Daruka forest to attack him.

Lord Shiva also once killed a demon called Gajaasura, who came in the form of an elephant and harmed the tapasvins in Kaashi. Lord killed him, peeled his skin and wore that elephant skin. This story is narrated in Skanda purana. This form of Shiva is called Gajaasura-samhaara-moorthy. Elephant is the symbol of pride for physical strength or lust and the Lord destroys that pride and humbles us .

This name is also praised in the vedas प्राणेश्वर : कृत्तिवासाः पिनाकी

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Talk 111 Verses 390 - 394

After seeing several analogies describing the pointers to the Self, here the discussion is about the delusion, where we see the superimposition but not the substratum. This false perception has to be removed by relentless discrimination. By removing the conditioning of the upadhi, can the state of pure Consciousness be realised. To see the oneness of the homogeneous all pervasive Absolute Truth in and through all the names and forms, there is nothing more to be known.

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