CHINMAYA SHIVAM

Talk 51 : Verses 137-139

After a detailed description of the anatma or not-Self followed by pointers on the Atma or the Self, the teacher now addresses the first question on the nature of bondage, its root cause and the reason for its sustenance. The 3 bondage cycles are discussed along with the stages of Self-Realization. Through several analogies the twin aspects of avarana and viksepa are beautifully explained.

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Kathoraha - One who is cruel. His cruelness is for punishing the evil and maintaining the order in the universe. The Lord is strict in protecting righteousness and ending the evil forces. There are two kinds of forms of the Lord - One is fierce and the other is a pleasing form. The fierce forms of Shiva are refered to as kathora. For example fire is a fierce form of the lord and water is a pleasant form. Both the forms are required for the existence of the world .

Katora also means complete. It also means One who has strong chest. Lord is the only one who is complete as he has no defects or faults. He is complete as He is limitless too. The vedas also say tēnēdaṃ pūrṇaṃ puruṣēṇa sarvaṃ Everything is filled by the purusha. He resides in everything.

The Lord appears to be cruel to the wicked. But he is not. The doctor seems to be cruel to the patients. Really speaking the Lord is not cruel. The wicked perceive HIM to be cruel. The Lord only corrects them and sets them on the right track even through His fierce forms.

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Talk 50 - Verse 132-136

In this talk the aspect of the atma as the knower, reflecting through the Jiva is indicated. However, the Self does not go through all the modifications that the gross and subtle bodies go through. It functions as the enlivener of all actions of the BMI, pranas and senses equally without any distinction.

The concluding verse gives the seeker advice to exercise self -control and discipline, to gain clarity of thinking and purity of feeling which will result in bliss and realization of the Self.

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Kavachee. Kavacha – armour. One who wears an Armor is Kavachee. As already described , the lord's body is not materialistic and not made of flesh and blood and so the armour also is not worldly material . An armour has two prime uses . To hide oneself and to be free from the foe's attacks. Here the Lord's armour is his Māyā or Shakti. The Lord hides himself with māyā and without his grace he cannot be seen and understood .

Lord being the mightiest. Armor to protect him from attacks is really not necessary but in many of his forms where he fights with various demons, the Lord is described wearing an armour because it is a good decoration. It is an important part of the costume in war and it is worn by the Lord to please his devotees. This name is also praised in the vedas नमो बिल्मिनेच कवचिने च namō bilminēca kavacinē ca

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Talk 49

Verse 129-132

This talk continues with the direct and indirect pointers of the Self and its nature of non-doer ship and as the eternal, enlivener beyond thoughts, beyond the body, mind, intellect and all objects.

The concluding verse leads the seeker to experience that Self in the innermost core of his personality, which can only be recognized by his own heart.

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Kailaasavaasee. One who resides in kailaasa. Kailāsa is the place where the great Lord Shiva resides. It is the Supreme abode amongst the abodes of all the Gods.

In yoga shāstra , the sahasrāra chakra - the chakra of thousand spikes ( petals ) is the mahākailāsa sthana where the Shiva and Shakti are unified .

The word āsaḥ, derived from the verbal root as, has the meaning, ‘a place of residence’. A set of different kinds of sports(keli) is called Kaila. So kailāsa is the place where all varieties of sports or Leelas take place. That is Śivālaya, where Śiva resides.

kam means happiness(sukham). 7th case of it is Ke. Lasati iti laasaha. To shine is lasati. To shine in happiness is Kailas

la and ra are interchangable in some cases in Samskrit. So laasa becomes Raasaha. So Kailas can be Kairaas means Dancing in Happiness.

3 levels of Kailas are – Adhidaivik kailas where the Lord resides. Adhibhautik Kailas which is the geographical location on earth. Adhibhautik kailas is in our heart.

Shivananda lahiri verse says: In the heavenly mountain of Kailas Lord Parameshwara is seated with Mother Parvati, the mother of the universe on a resplendent seat which is effulgent due to the presence of precious gems like diamonds, ruby, emerald etc. inset in the golden seat. The Shivaganas stand in front of the Lord singing His glories and the great rishis praise HIM and worship Him. The presence of other Shivabhaktas will purify the hearts of others who are present with them. So the seeker should seek audience with the Lord along with the Shivabhaktas so that he will become fit for getting the Lord’s Grace. The sadhaka should wish to spend a whole kalpa at this heavenly mountain of Kailas. He should pray to the Lord with folded hands and held above the head uttering the praises of the Lord - “Hey Shambho, Master of the Universe. Greatest one, Auspicious one and some more”, when he stays with the Lord like this prayingg to save him, a whole kalpa will pass away like a second, because while experiencing the Bliss of the Lord’s presence he goes beyond time and space. It is a state of a Mass of Continuous Bliss. The seeker should plead with the Lord to allow him to experience that blissful state in the Great Shiva’s presence uttering His names.

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Talk 48

Verse126-129

The talk answers the question: what is atma? The verses give pointers of the Self as the illuminor of the waking, dream and deep sleep.

The verses speak of the observer who has the ability to discriminate between the seer and seen; to make us aware that atma is the all -pervasive knower and this whole world is actually a reflection of Consciousness.

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Jataadharaha: Jataa - long locks of hair. Dhara - one who has.

One who has long locks of hair. It indicates penance. By this the

penance and yoga of Lord Shiva is indicated. He who sports

matted locks. The word keśa means hair upon head, and jaṭā is the

bringing together of keśa. Many jaṭās are upon Śiva’s head, so He

is jaṭā-dharaḥ. It is an indication of tapaḥ, austerities. This means

Śiva is a tapasvī, an ascetic.

In varāha purāna the secret of lord shiva's jatā is praised .

जटास्वरूपेण समस्तसागरा

कुलाचला सिन्धुवहास्च सर्वश :

शशीपरिग्यानं इदं तव स्थितं

न देव प्रष्यन्ति कुदृष्टयो जना:

When we visualize and contemplate on the lord in his vishvaroopa ( the form in which the lord is seen as the entire world ) his locks of hair are the water bodies , the rivers , the oceans and the great mountains from where the rivers are born . This cannot be seen by the ones with limited eyesight. This can be seen and understood only with true wisdom.

Lord shiva is said to possess long, dark and heavy tresses. These represent the multiplicity and only Shia can bear this weight. Ganga and chandra are enmeshed in this multiplicity.

Jataadhara is also the name of a form of Shiva who went along with veerabhadra to destroy the ritualistic sacrifice of daksha.

The mass of Śiva’s twisted hair (jaṭājūṭa) is called kaparda. Śiva’s name kapardī is well known in the Vedas: namaḥ kapardine ca vyuptakeśāya ca.

jaṭī = He who sports matted locks, implying Śiva (here) is a vānaprasthī (observing the third station which comes after brahmacarya and gṛhastha). All the oceans, eminent mountains and great rivers become the matted locks upon Śiva’s head.

trijaṭī = He who puts on three roots. jaṭā not only means twisted hair but also root. (jaṭā lagna-kace mūle - Viśva-kośa). Śiva has with Him the mūla-prakṛti, which is the root of the three guṇas - sattva, rajas and tamas.

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Talk 47

Verses 124-125

These verses introduce the nature of Self which is the same in all, and the false identification with name, form, qualities, attributes, relationships of the Jiva.

The verses give indicators to the undefinable nature of the Atma.

It also elaborates on the Vedantic definition of bondage, identification with the false being the cause of sorrow. The only way out of this bondage is through negation of the false in the seat of contemplation.

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Mrugapaanihi. Mruga – deer. Paanihi – hands. One who holds a

deer in his hands. The Rishis of dārukā forest once attacked Lord

Shiva with their mystic powers out of ignorance and arrogance.

They sent various animals to attack the Lord. One of those forms

was the Deer. The lord caught it in his hands and held it. This

story is narrated in Skānda purāna. A Deer is a symbol of a

restless mind and lower animalistic tendencies. In the Bhagavad

Geeta, the Lord says that such a restless mind can be controlled

with Abhyas(Practice) and Vairagya(Dispassion). Lord Shiva is

an embodiment of both these. Restless mind is symbolised by the

deer or mriga mudra in dance. The Lord has controlled the mind.

Mantra shāstras also say that the deer is the symbol of Vedas(That

is another symbolism of the Deer) The Lord is the one who is

searched by the Vedas like a deer searches for Kasthoori, the

fragrance which resides in its stomach. The Vedas also search the

Lord residing in it. This form indicates that he is searched even by

the Vedas.

Mrg also means to search. The Lord also went in search of food

begging, after cutting Brahmaji’s head.

This hand of the Lord inspires one to search and enquire into Who

am I?

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