Parashu – Axe. Hasta – hands. One who holds an axe in his hands. The axe is the symbol of truth and wisdom. Lord Shiva cuts off the big tree of ignorance and falsehood with his axe ( truth and wisdom ). The Lord holding the axe of truth shows us that he is very fond of truth and true people.

An axe represents Truth - Satyanishtha. An axe is heated red hot and a man is asked to touch it to find out whether he is truthful or lying. So says the Chandogya Upanishad chapter 6.

One who loves Truth is Lord Shiva. Satyam eva jayate na anritam says the Mundakopanishad.

What is the Truth? How to know what is Truth? Fake news, falsehood, pretention etc. one must discriminate clearly.

Presently, people are more interested in topics like Practical Vedānta, Vedānta – the Means to Personality Development, Vedānta and Business Management, Vedānta for Better Relationships, Vedāntic Tips for Better Health, Vedānta – The Key to Success and so on. They are willing to know or learn about Vedānta only if assured of being better professionals, having better relationships and acquiring more wealth, power and fame. We are completely absorbed in the rat race. But let us be warned that ‘in this rat race, even if you succeed, you still remain a rat!’

We are somehow more interested in the utility of Truth than the Truth itself. This is because we have more value for material achievements than for the Truth.

Empirical Truth -

Truth has a very important role to play in our day-to-day life. It is a fundamental value and its adherence is considered the common duty (sāmānya dharma) for all of mankind, all through life. Following the principles of truth makes us strong within, integrates our personality, endows us with peace of mind, confidence, fearlessness and gives us credibility and respect from others. It spreads goodness in society and helps to integrate it. A truly honest man has the strength to make mighty powers bow before him.

Satvichar, Satbhav, Satvani, Satyavrata, Satvyavahar, Satkarma are various ways to practice Truth at the Empirical level.

Absolute Truth - That which does not change in 3 periods of time. Truth should be known for the very joy of discovering It, experiencing It and living It. When the Truth is not known, untruth is mistaken for the Truth, unreal for the Real and the not-Self for the Self. We remain immersed in illusions, false notions, the unreal and the untruth. Such ignorance is not bliss. It is the root cause of all our misery. When the Absolute Truth is known, it removes our misery forever (ātyantika dukkha nivṛtti) and we gain supreme Bliss (paramānanda prāpti).

Let us love the Truth and live the Truth. Then Lord Shiva will love us too.

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Talk 45 : Verses 118-119

The two aspects of sattva are explained, along with the importance of jnanam - living the values of knowledge as explained in the Bhagavad Gita Chapter 13.

The aspect of pure sattva is detailed through the beautiful states of svatma-anubhutih, parama prasantih, trptih, praharsah and paramatma-nistha, culminating in the Realisation of the Supreme Bliss.

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Bheemaha means the Fierce lord. The world fears the Lord. The

fear is not the outcome of cruelty but because of the glory and

greatness of the Lord. Everyone fears the lord like a faithful

servant fears his master and does his work correctly and like a son

fears his father and obeys him. That is described in the vedas as

भीषास्मात् वातः पवते भीषोदेति सूर्यः भीषास्मादग्निश्चेन्द्रश्च मृत्युर्धावाति

पञ्चम इति bhīṣāsmāt vātaḥ pavatē bhīṣōdēti sūryaḥ

bhīṣāsmādagniścendraśca mṛtyurdhāvāti pañcama iti

The air flows, the sun rises, the fire burns, the lord Indra rules the

demigods and the death runs with fear for the almighty Lord.

The Lord is also a terror to Sin, disease, hell etc. who themselves

terrorise the world.

This is also a name praised in the Vedas नम उग्रायच भीमायच nama

ugrāyaca bhīmāyaca

Out of fear of the Lord, one maintains maryaadaa or boundries or

limits. Anyone who violates the norms will get the punishment as

per law of Karma.

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Talk 44 : Verses 116-117

The manifestations of tamoguna in the Jiva are described starting from the first aspect of ignorance, not knowing the Self. Thereafter such a deluded person behaves like a stump of wood through various stages of indolence.

Ways to rise out of tamoguna are then detailed. Next the concept of sattva is introduced, where the mind is pure and the intellect steady, and in such an individual the light of intuition shines brilliantly.

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Talk 43 : Verses 112-115

Rajoguna is the vikshepa shakti which is the projection power of Maya causing misapprehension. This aspect of Rajas manifests in the Jiva as dynamism, activity and extrovertedness, coupled with attachments, doer ship, strong likes and dislikes, agitations and stress. The impurities of the mind stemming from desires, increases the bondage and keeps him in the cycle of transmigration. The misapprehension starts with a non apprehension or avarana shakti caused by the powerful tamasic aspect of Maya, which is difficult to transcend.

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Krupānidhihi: Treasure of kindness and grace. Krupā - means

compassion. The quality of accepting others’ pain and sorrow as

one & own and trying to rectify it. Lord & compassion can be seen

in the incident of drinking poison and bearing Gangā. The Lord

has endless compassion towards all the beings.

In Shivananda Lahiri it is said O Lord! I am a Krpana(miser).

You are Kripanidhi. Please save me and protect me. So many

flaws I have. O Lord! in your kindness please forgive me!

The Lord is a treasure of compassion. If he gave us only our

karma phala, we would never evolve. It is HIS Kindness and

Grace alone that we get satsang and we evolve. Binu satsang

viveka na hoi. rama kripa binu sulabh na soi.

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Talk 42 : Verses 109-111

The powerful yet seemingly contradictory aspects of Maya are further explained, including its delusory nature which brings the 6 impurities of the mind that can destroy a seeker. Avidya is the manifestation of Maya at the level of the Jiva and its powers of tamas cause veiling, avarana shakti, and rajas cause projection or vikshepa shakti. This misapprehension can only end with the right apprehension through knowledge, sattva and jnana shakti.

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Talk 41 : Verse 108

What is Maya? Logically the changeless Infinite cannot produce the world, yet we see the world in front of us. How and why does this happen? Here, Maya is explained as the power of the Lord, and its various aspects of being unmanifest, beginningless, of the nature of three gunas are beautifully described to simplify this challenging concept.

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Kaalakaalaha - One who is death even to the god of death Yama.

Kaala also means time. Kālakāla means one who is greater than

time . Kālakāla is the form of Shiva who kicked Yama, to save his

devotee Maarkandeya. Lord Shiva's power over death is clearly

proved by this incident .

kālaḥ = He who counts or accounts. In the form of Citragupta,

Śiva keeps account of the merit and sin of individual souls as well

as the result of those karmas

kālaḥ = Of the nature of time. The flow of events like birth and

death that result from factors like time are considered ‘time’ itself.

Another meaning of the word kāla is, ‘the factor that causes

association with the body (and such limiting adjuncts).’ Time is a

form of Śiva only.

karma-kāla-vit = He who knows precisely the right time for all

activities/rituals. Śiva alone is the one who controls time and He

surely knows in exact form the important time points such as darśa

or amāvāsyā.

kāla-kaṭaṅkaṭaḥ = He who covers even the māyā that envelopes

Yama, the god of death. This means Śiva has māyā under His

control.

In the time of mahāpralaya ( the great end ) all the worlds ,

demigods , demons and all other beings dissolve in the Lord and at

last the god of death is also dissolved. Kaale kaalaha - At the time

of dissolution of the Universe, Lord Shiva becomes death for

everyone.

This form of Shiva is worshipped in one of the twelve jyotirlingas.

He is worshipped in avantika pura (Ujjain) as Mahākāla. The

greatest time and death.

Jagat-kāla-sthālaḥ = He who makes Yama His eating plate. Yama

is jagat-kāla, for he devours the world; he causes death to all. Śiva

is Yama’s Yama.

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Talk 40 verse 104-107

These verses are sadhanas to reduce the doership of the jiva by developing witness attitude. By enquiry into the temporary nature and identification with external world these verses use logic and experience to prove that the nature of Atman is bliss. The sadhak is urged to surrender the ego by asserting and loving unconditionally the true nature of the Self to liberate him from the cycle of birth and death.

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