Sarvagnya – The All Knower. य : सर्वज्ञ : सर्वविद् यस्य ज्ञानमयं तप : ya : sarvajña : sarvavid yasya jñānamayaṃ tapah says the Mundakopanishad. One who knows everything generally and specifically also since He is the Consciousness enlivening the whole universe and the individual beings also. The Lord knows everything and nothing is hidden from HIM. So we are never alone and cannot do anything that is not known to the Lord. Hence we must walk the path of Dharma.

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Talk 69 : Verses 223-228

A man of discriminative intellect alone can realise the Supreme Truth, and having done so, is freed from the cycle of birth and death. Indicators to the Pure Consciousness are described for a deeper understanding to the Jiva dwelling in the world of names and forms. Having realised the Absolute Reality in the seat of meditation, the entire world is negated and the samsarin becomes Brahman.

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Aneeshwaraha- One who has no Lord or leader superior to Him. He is Maheshwara - the leader and the Lord of all the other leaders. He has no leader or superior to control him . He is the controller of all . Vedas praise this quality of the Lord.

न तस्य कश्चित् पतिरस्ति लोके न चेशिता नैव च तस्य लिङ्गं

स कारणं करणाधिपाधिपो नचास्य कश्चित् जनिता नचाधिप :

na tasya kaṡcit patirasti lōkē na cēṡitā naiva ca tasya liṅgaṃ

sa kāraṇaṃ karaṇādhipādhipō nacāsya kaṡcit janitā nacādhipah


He doesn’t have an owner in this universe. He doesn’t have a controller, a leader. He is not bound by forms. He is the prime reason of all that exists. He doesn’t have a father or a king.

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Trayeemoorthihi – Whose nature is the 3 Vedas. Vedas are Anadi(Beginningless), Apaurusheya(Not created by humans) and Ananta(Endless). What is the nature of the Vedas and the Lord? The Vedas are the very breath of the Lord. Vedas and the Lord are one. Vedas do not mean books. Vid means knowledge. The Lord is Jnana-svarupa.

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Talk 68 : Verses 220-222

Continuing the discussion on the nature of the Self, this talk discusses various pointers of the Self, analogies and the nature of the seer and the seen. This talk explains the seer or the drashta, as the witness or experiencer in us, conditioned by the equipment, the BMI. It reiterates that for the mumukshu seeking liberation from samsara, the only path is by realisation of the Supreme Truth.

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Talk 67 : Verses 213-219

The Guru addresses the student’s query about the nature of the Ultimate state after the koshas are all negated, whether it is a state of blankness or otherwise. While praising the disciple’s ability to discriminate correctly, he explains the imperceptible nature of Brahman, the quality of Sakshi bhava, the reflected Consciousness in the Jiva or chidabhasa, as well as the Absolute nature of the Supreme Brahman.

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Talk 66 : Verses 207-212

The anandamaya kosha or bliss sheath is explained through its various changing attributes, and with reference to the state of deep sleep. The five sheaths being negated, the Jiva must get out of the false identification to realise the Atma as being other than the pancha kosha. The nature of Atman as the pure unalloyed Bliss and the sakshi of the 3 states of waking, dreaming and deep sleep are then discussed.

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Svaramayaha - One who is in the form of swaras and one whose form is made of swaraas . Swaraas are the 16 letters of sanskrit called as ach. The vowels from अ to अ :

Svara is also the name of pranava ( OM ) तस्य वाचक : प्रणव : - योगसूत्रे tasya vācaka : praṇava : - yōgasūtrē

He is denoted by the sound pranava . ( OM )

यो वेदादौ स्वर : प्रोक्तो वेदान्ते च प्रतिष्ठित :

तस्य प्रकृतिलीनस्य य पर : स महेश्वर : - श्रुतौ

yō vēdādau svara : prōktō vēdāntē ca pratiṣṭhita :

tasya prakṛtilīnasya ya para : sa mahēṡvara : - ṡrutau

Lord is described as Omkāra in vaayu samhita. Swara also means the seven notes of music . It is said that the seven notes were first born from the five faces of Lord Shiva.

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Talk 65 - Verse 200-206

This talk commences with the relation of the Jiva and the atman. This Jivatma which arises out of the ignorance in the intellect is the cause of the false identification. The verses assert the discriminative power of the intellect to remove the ego and superimposition through right knowledge. The concluding verses gives reasons why vijnanamya kosha cannot be the Atma and negation in contemplation only can lead to realization of the Supreme Self.

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Saamapriyaha- One who is fond of Saama Veda . One who is fond of pleasant songs. Chandogya upanishad has the Maha-vakya - Tat Tvam Asi and it is in the Sama Veda. In vibhooti yoga of Bhagavat Geeta Sri Krishna says वेदानां सामवेदोस्मि vēdānāṃ sāmavēdōsmi I am saamaveda among the vedas.

ब्रह्मा भवं तदास्तौषीद्रथंतरमुदीरयन्

ज्येष्ठसाम्ना च देवेशं जगौ नारायण : प्रभु :

brahmā bhavaṃ tadāstauṣīdrathaṃtaramudīrayan

jyēṣṭhasāmnā ca dēvēṡaṃ jagau nārāyaṇa : prabhuh

In the Upamanyu upākhyāna of mahābhārata , it is described that when the lord appeared before upamanyu, Lord Brahma praised and pleased Shiva by singing the praises from the Rathantara Saama and Lord Nārāyana sung the praises from the Jyeshta Saama .

Sāma - sweet , mild , pleasant , gentle Sāmapriya also means one who is fond of such sweet , pleasant and gentle words and use of such language

अमृतस्यन्दिनीं वाचं चन्दनस्पर्शशीतलां

सर्वत्रैव प्रयुञ्जानः शिवलोके महीयते - शिवधर्मोत्तरे

amṛtasyandinīṃ vācaṃ candanasparṡaṡītalāṃ

sarvatraiva prayuñjānaḥ ṡivalōkē mahīyatē - ṡivadharmōttarē

One who always uses pleasant gentle words which showers nectar , and which is chill like the touch of sandal paste is respected in the shivaloka .

One of the names of Lord Shiva is Saamaasyaha in the Shiva sahasranama. It means one whose face is the Saama Veda. It also means Shiva is one who sings the Saama Veda.

Saama is also related to sama. equality. The Lord loves all equally. He is not partial.

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