How to succeed in Spiritual Quest – Straight answers from Shiva Sutras!

Acharya, what do I do after realization?

You may be thinking it is a very relevant question but it is not! Various reasons for making it irrelevant but the most important reason is that the question is rooted in imagination. But since you asked, let me tell you that probably nothing different you can do after  self realization. In most probability you would be continuing with what you have been doing doing so far albeit with joy and complete understanding of why and who is doing these things.
But as I said the question is rooted in imagination therefore the question you should be asking instead is “Have I reached?” And answer for that I can tell you. You have not because you are still creating questions about existence. So it would be better if I will tell you few things that you can do to speed up your journey and attain the goal. You have been listening to my Shiva Sutra discourses and I am sure you will be able to correctly understand what is indicated in these tips.

You may not realize but this world that you experience is beautiful creation of yours, the Shiva in you.. the source of all creative energies and mirror of all reflections. So be true to your core, the Shiva in you and sincerely attempt the following..

1. Watch your creation in Awe!

Vismayo Yog Bhoomikaah !
विस्मयो योग भूमिका :  (शिव सूत्र  1: 12)

Do not take things for granted but apply your whole being involved and absorbed in your own experience. Live like a child and watch the starry night, bird’s flight, rivers and oceans, the swings of air, snowy mountains, little tiny creatures and everything you experience. But don’t stop yourself from being awed and surprised. It’s time to sing the nursery rhyme again –

Twinkle twinkle little star
How I wonder what you are

Soon you will know this cosmic web is your projection.

2. See this world as extension of your own body.

Drishyam Shareeram!
दृश्यं शरीरम्  (शिव सूत्र  1: 14)

You thought you own a body that is approximately 5 feet tall and weighs around 140 pounds. You are wrong.. this world is your body. Your eyes floating are sun and moon that float in the space.. lending you capacity to see things in their light. Your lungs are extended to every tree and tiniest plants that is capable of supporting the lungs you carry. This earth, river streams, oceans and clouds are the collectively flowing as blood and bodily fluids in you. The air that blows in storms and covers this planet is also the part of your lungs.. for without air lungs have no function. The Earth is your body, the solid frame through which you navigate and act in this world. It is so wonderful to see this word as extension of our own body but it should not be imagined.. rather experienced in the light of deepest awareness.

The very next thought that will come to you is to take care of your body.. but how?

3. Take care of every part of your body – Take care of this world blissfully!

Lokaanandah Samadhi Sukham!
लोकानन्दः समाधिसुखम्  (शिव सूत्र  1:18) 

All the essential and noble teachings such as ‘Save the environment’, ‘Thou shalt not kill’, ‘World is one family’ etc. are rooted in the previous sutra. It is not a postulate but experience of the seers. Shiva Sutra is declares this in yet another sutra ‘Naisargikah Praana Sambandhah!’ (नैसर्गिकः प्राणसंबन्धः – शिव सूत्र 3 : 43)which confirms that there is an intrinsic energy connection between you and this world (your extension). Therefore imbibe these teachings in your being.. Till the time you actually experience yourself it is of great help to be guided and inspired by this ultimate truth.

As you start feeling this world as your own creation you shall develop a sense of responsibility towards it. Now what? You must learn to take the joy of serving your own creation as the ultimate achievable bliss. This is

You have the power to transcend the physical realities now.

5. Give 100% of yourself in whatever you do!

Shakti Chakra Samdhaane Vishwa Samhaarah!
शक्तिचक्र सन्धाने विश्वसंहारः ( शिव सूत्र  1:6)

You seem to be caught in the Maya, this outer world but always remember there’s nothing outside. It’s all in you! Unlearn the art of distraction and master the art of concentration using the Panch-Mahabhuta Shakti Kriya. When you are in-charge of your mind you can put it to work rather than getting worked up by this restless monster. And one you have mastered your mind you can learn to dissipate your inner world of confusion and mess. It happens only when your inner energies are able to revolve in a particular fashion, forming a chakra. Upon connecting with this chakra (orb) of energy you will get to see that the world outside is expansion of your own shakti or energy which just follows your ‘will’.

6. Keep reading the words of Guru!

Guru upaaya!
गुरु उपाय  (शिव सूत्र  2:6)

Learn to read and reread the scriptures for they are the words of Masters of all Masters albeit with caution that you do not arrive at conclusions yourself without taking a confirmation of your living Guru. The intelligence is cunning and therefore it mostly misinterprets things for you therefore whatever you read and understand – place it at the feet of your Master for the final directions. He / She will guide you.

7. Your effortless effort should continue all the time.

Udhyamo Bhairav!
उद्यमो भैरवः ( शिव सूत्र  1:5)

Spiritual quest is not a part-time job, neither it is a full-time job of 9 to 6 rather it is a way of life! Continuous effort that becomes effortless like your breathing can serve you. Awareness is to become your constant companion so that it impregnates all the 3 to give access to the 4th! Jaagrat-swapn-sushupt-bhede turyabhogasambhavah (जाग्रत्स्वप्नसुषुप्तभेदे तुर्याभोगसंभवः , शिव सूत्र 1: 7) The state of supreme awareness can come only when your effort becomes an enterprise.

उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत.. Get up, wake up and walk tirelessly till you reach the goal!

Is it enough for you – the Eternal child of Supreme Mother?


– Acharya Agyaatadarshan Anand Nath

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Full Moon Meditation or New Moon Meditation?

Respected Guru,

I have been reading Ma Shakti Devpriya ji and you regularly without missing a post and I must say things you people say always has something extra and deeper than any other spiritual teacher active on the web. Though you vehemently discourage DIY approach but I can tell you till the time people like us don’t get time and opportunity to learn directly from you, YOUR wisdom does keep the thirst alive. Thank you both for your priceless help to thousands like me.

I have always wondered about the timings of certain special processes and meditations given for practice on specific times. I am especially referring to Poornimas and Amavasyas. Though I have read about it at many places that energies of full moon and no moon are very useful for spiritual processes but may I request you to say something more about it in your unique and enlightening way.

Sadar Naman

-Mangesh K.


Beloved Mangesh,

Your appreciation of our work only makes us bow down to lotus feet of our Gurus who made us do what you see us doing – making the light of wisdom reach where it is needed the most. Vandeham Gurormandalam!

Now to your question..


As per historians two different types of calendars have been used since early ages. They say Egyptians evolved a calendar based on Sun and Sumerians were the first to develop the Moon based calendar somewhat 3000 years ago. I don’t know why these very historians discard Hindu calendar that was probably devised not thousands but millions of years ago. You would be astonished to know that through the use principles given in a book, Surya Siddhaant you can even find out the day and tithi of the moment when first cycle of day & night came into existence.

My lauding the fact about the efficacy of Indian Lunar calendar and our system of measuring time is not about showing superiority of our system but only to emphasise the fact that Moon’s phases and its impact on human psyche and energies is much much more than that of the sun. It would get clearer only if you ever get interested in the Indian system of Astrology (which is purely based on the lunar calendar) and then you will be stunned to see how much the moon’s movement in the zodiac impact the human mind (psychological traits) rather than any other planet. So much so that Indian system prefers to give priority to Lunar Rashi than Solar Rasi or Sun Sign.

Fixed or slow moving parameters don’t bring about much changes because system adapts to them and thus whatever external (influencing) factors change quickly (speed wise) and strengthwise (quantitatively) shall impact us more. The moon is fastest moving celestial body in the sky (it is not about absolute movement but relatively.. as seen from earth) and closest too; Therefore moon’s impact on our mind is highest. Hence most of our religious rituals have been planned based on Moon’s movement.


When we say we have certains festivals or religious ceremonies like Gurupoornima, Janmaashtami, Ganesh Chaturthi, Devotthaani Ekadasi, Mauni Amavasya, Ram Navami etc. etc. Is it only about moon’s movement? No! We are talking of tithi (lunar dates) here (we have lunar months also but not considering those to avoiding complexity). Now what is a tithi? :

The tithi is the time taken by the Moon in increasing its distance from the Sun by 12 degrees. The new Moon happens at that instant of time when the longitudes of Sun and Moon are equal on the zodiac (background of nakshatras). It is also called ‘amavasya’. The complete revolution of the Moon (approx 29.53 days) occupies 30 tithis in the span of 360 degrees. It is interesting to note; Since the motions of the Sun and Moon are not constant but always varying in speed, the length of all and individual tithis is not always same.


But aren’t we discussing importance of Sun here? Yes! Movement of Sun in the zodiac is also important. It sets the tonality of physical environment on planet earth, that we refer to as ‘seasons‘. Further its movement in the zodiac (360 degrees span in the sky) passes through 12 signs or Rashis. The characteristic frequencies of Sun vary depending on which Rashi it is travelling through and therefore it’s impact on human is also considered. In fact most of western astrologers utilize this ‘transit of Sun’ through various rashis in defining the characteristics of any individual born in those times. They refer to it as ‘Sun Sign‘. While Sun Signs do reveal a lot of information about the individual but more precise and elaborate understanding can be gained only by considering the movement of Moon in the Zodiac (spanning over 27 nakshatras).

The Sun’s movement across the Zodiac brings about changes in seasons and thereby influences the prikriti doshas in human body. It is for the same reason Indian system of Medicine (Ayurveda) prescribes lifestyle changes according to seasons including the list of  ‘Eat & Eat-Not’. It has also been observed that people born in scorching summer find themselves pretty comfortable in the hot environment while feel the brunt of cold weather and vice-versa.


Further, when Sun transits from one Zodiac Sign to next Sign this time is referred to as ‘Rashi Pravesh‘ or ‘Samkraanti’ or ‘Rashi Parva’ (parva means the joint or sandhi). In fact many of these samkraantis have been described by religious scriptures to be benefic and thus utilized for penance, austerity, charity and self-purification. For example the earth’s biggest congregation of humans i.e. Kumbh Festival of Prayagraj (aka Allahabad in Uttar Pradesh, India) begins on Makar Samkraanti. Billions of people gather on banks of Ganges (River Gangaa) to offer their various oblations in this time. Similar congregation happens in the city of Ujjain (Madhya Pradesh, India) when Sun transits in to Leo Sign.

For the ordinary there are no visible (through human eyes) phases (change in size) of Sun. The mysterious 11 year ‘Sun Spot’ cycle does exist for the scientists to observe but this number 11 seem to have come directly from the Father of our own planetary system. Although the impact of this 11 year cycle on human psyche has not been studied as much but this number 11 is very much important in Lunar Calendar. Ekadashi which is 11th Lunar date is considered to be the most effective for engaging in purification processes.


It would be wrong to say that Sun does not have any phases. In fact Sun does pass through three phases every day. The rising Sun (Gentle and Growing in the East). The Noon Sun (Overhead, Fierce and Youthful) and The Setting Sun (Soft and diminishing in the West). Now Indian Sages knew that these phases of Sun can be utilized in self-empowerment, self-purification and self-discovery. That is the reason there is a provision of ‘Trikaala Sandhyaa’ in scriptures.

Trikaala Sandhya is three times worship to be offered to Sun in synchronization with the phases of Sun i.e. during the dawn, midday and dusk. Sadhakas initiated into the Gayatri Mantra are supposed to perform these rites everyday. These three Sandhyaas or worships are called Praatah Sandhayaa (morning worship), Maadhyamika Sandhyaa (noon worship) and Saayam Sandhyaa (evening worship), performed around sunrise, noon and sunset respectively.

It is believed that this regular Sun worship can open up the doors of the Sushumnaa Naadi thereby awakening the dormant Kundalini. Regular worship of Sun strengths a human being physically, intellect gets sharper and life becomes brighter and successful. Engaging the process of Sandhyaa helps synchronize the body, mind and swaras of the individual.


It happens not so often that Sun or Moon partly of fully disappear from Sky. While partial or full disappearance of Moon happens only on full Moon day, Sun meets the same fate only on some New Moon (also known as No Moon Day or Amaavasyaa). This rare (collectively maximum 7 Eclipses in total can happen during a year) event is known a Solar Eclipse. All Indian systems wherein Mantra and rituals are dominantly utilized for elevating the human consciousness; make use of this special time (that depends on the rare phase change of Sun) that is regarded extremely beneficial for engaging in Spiritual practices and attaining sure success. The powers that work through these times are so intense that if someone takes up one specific mantra chanting during this event, it is said in Tantric scriptures that it is treated as one complete anushthaanam. Certain mantras siddhis are possible only during the times of Solar & Lunar eclipses. Just for example siddhi of Ganapati Athrvasheersha is only possible by its chanting during Solar Eclipse.

All these above facts do hint at a crucial role movement of Sun in setting the tonality of energies on planet earth thereby affecting human psyche. In fact Sun CAN NOT be ignored in any case because even ‘Lunar Phase’ changes only due to relative movement between Sun and Moon.


Every lunar tithi (date) has specific energy associated with it. In fact these energies are so powerful during specific tithis that they are called the Lord of that particular tithi. It is to be kept in mind that if you take up any specific practice (having complete knowledge of other associated ritualistic sequences etc. to be followed) pertaining to the lord of that tithi it will endow most powerful and sure results upon you.

Lords of various tithis starting from Pratipadaa (1st lunar date of a month) are :

Pratipadaa – Fire (Agni)
Dwiteeyaa – Creator (Brahmaa)
Triteeyaa – Benefic form of Shakti (Gauri)
Chaturthi – Shakti’s power of grace and wisdom aspect (Ganesh)
Panchami – Serpent power or unmanifest Kundalini (Naaga)
Shashthi – Fierce force of Shakti (Kaartikeya)
Saptami – Forces of Light, Fire and Prana (Sun)
Ashtami – The destroyer of ignorance (Shiva)
Navami – Valiant, Fierce, Protector and Grace giving force (Durgaa)
Dashmi – The forces of Prana, Air and time (Yama)
Ekaadashi – The Gods who keep the cosmic play in order & mind (Vishwedavaa)
Dwaadashi – The force behind the Keeper Gods (Vishnu)
Trayodashi – The Power of desiring or Sexual attraction (Kaamadeva)
Chaturdashi – The benefic, wisdom granting, saviour divine consciousness (Shiva)
Poornimaa – The God of Emotion and Mind (Moon)
Amaavasyaa – The ancestors and (Siddhas & Pitras)

The reason why most of people are able to attain ‘self-realization’ or feel elevation in their consciousness during Poornima is because it is the day when energies of Moon, the significator of mind are dominant. If a practitioner approaches his inner world with humility, sense of reverence, surrender and utmost patience the Mind will give way and your inner truth is revealed. Further in case of Amaavasya (new moon or no moon day) a practitioner gets strongest support from his/her Gurumandala and these compassionate Siddhas help the practitioner in his/her inward journey.

Although every tithi is capable of giving you a unique experience of its own depending on its energy tonality but there are many more aspects of this ‘Tattvic Matrix‘ spread in ‘Kaala-Niyati kanchuka’ not everything can be covered here. Some teachers (like our Tantra Gurudev Shri Anta Dev Maharaj ji) prefer using the Yogini and Nakshatra energies rather than phases of moon or tithi.


Another mostly ignored but most relevant aspect of a tithi is on which ‘Day of the week’ it falls. Because every day of the week is loaded with a particular type of Tattvic Energy. It is for the same reason when Amaavasya becomes Somawati (Monday being on that tithi) or Bhaumavati (when it falls on a Tuesday) its tonality changes completely. In fact every day of the week is dominant in one or more Tattvas thus impacting the psyche of a practitioner differently. Roughly every planet is dominant ins certain Tattva. Just for the sake of curiosity –

Prithvi tattva (Earth Element) is ruled by Mercury. Jala tattva (Water Element) is ruled by Venus and Moon also has almost similar nature. Agni tattva (Fire Element) is ruled by Mars. Sun also has the same nature albeit there are some basic difference between the Fires of both the planets. Vaayu tattva (Air Element) is ruled by Saturn and Aakaasha tattva (Ether Element) is ruled by Jupiter. A renowned guru of modern times claims to have built a giant cylindrical object out of solidified mercury that is carefully programmed to radiate different kinds of Tattvic energies on different days of the week! I don’t wish to comment on his statements but it is surprising that his own declarations about the kind of tattvic energies that are radiated on a day are not the ones that prevail on that particular day. Now it is up to you to believe or reject such claims. (smiles) Anyways I have a clear view about this and it is ; To know the type of Spiritual work you intend to do and Tattvic energies that will support it is an extremely complicated process behind which there are principles of whole Science of Tattvas working and therefore don’t wait for the auspicious time instead use every possible time window on all days for meditation.

If someone is highly praising one particular date; Lets say Amavasya or Poornima, then it is only rooted in incomplete understanding of the Cosmic Energy Principles because overall Tattvic energy of a time is dependent on innumerable variables in which Phases of Moon play just one part..

We wish it could have been so simple but it is not. It is not only in terms of Gravitational pull of Moon on earth that some date (be it poornima or amavasya) can yield best results in the meditation or any spiritual processes rather it is truly cumbersome, almost never-ending mathematical calculation if you wish to arrive at the most suitable ‘energy frame’ for any particular ritual or practice. So it is better to use every possible opportunity for spiritual growth. Keep jumping all the time to not miss any opportunity. In higher practices of Tattva Shakti Vigyaan we allow the practitioners to use the energies of every full moon and new moon.

Nevertheless, accomplished Masters and Siddhas intuitively know the best times for approaching a particular type of meditation, spiritual practice or connecting processes.. therefore, for choosing the best time for your particular Sadhana you must follow your Guru; his words are to be taken as final. Don’t believe in what others… are saying about it.

Enough for today..

-Acharya Agyaatadarshan Anand Nath

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The Gita: Srimad Bhagwadgita: श्रीमद्भगवद्गीता : Chapter 2:16

|| प्रातः स्मरणीय प्रथमगुरु पं. श्री मुरलीधर जी मिश्र ||

I, Acharya Agyaatadarshan Anand Nath sa-shaktikaayai bow down at the lotus feet of my first Guru, my revered father Pandit Shri Murli Dhar ji Mishra,  Vidya Guru Kaul Shiromani Shri Shivanand Nath ji, Yoga Guru Paramhamsa Shri Balendu Giri ji Maharaj, Tantra Guru Shri Shri Anta Devji Maharaj, Vama Guru Shri Kaleshwaranand Ji Maharaj and all the compassionate Masters, divine souls of Gurumandala..  I pray for their love, support and guidance always..


नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ २-१६॥

na-asato vidyate bhaavo na-abhaavo vidyate sataḥ|
ubhayorapi drishto ’anta-stvanayos tattva-darshibhih||

Of the transient (asat, unreal or absence of Truth) there is no endurance (permanence), and of the eternal (sat, real or Truth) there is no cessation. This has been experienced by the knowers of the truth, after analyzing and understanding the nature of both.

Krishna continues.. He first says ‘Na asato vidyate bhavah’ there is no existence of Untruth (asat). Then he further sayd ‘na abhaavo vidyate satah’ there is never ever absence of the quintessence, truth (sat) or the reason. This word ‘bhaava’ and ‘a-bhaava’ are apt here.. for experiencing through your senses goes to the mind and whatever you intellect perceives is a state of mind. State of mind means state of your screen on which the objects are reflected. And when the perceived object disappears the screen of mind has ‘a-bhaava’ means absence.

Satya or Truth is always present, complete, full, ever powerful, self-illumined and unchanging. Even in this so called asat it is ever-present for it is the root, primordial cause in this manifestation.

This shloka of Gita is extremely important to understand before we proceed any further because it is pertaining to the definition or The Truth, Essence, Moolakaaran or ‘Tattva’ (Tattva here means the root or everything or cause of everything). It’s importance should be evident from the fact that even Krishna will further elaborate this definition in coming next two shlokas. So lets dwell upon the definition.

In Gajendra Moksha it is said –

यस्मिन्निदं यतश्चेदं येनेदं य इदं स्वयम् |
योऽस्मात्परस्माच्च परस्तं प्रपद्ये स्वयम्भुवम् ||गजेन्द्र मोक्ष – 3||

‘That’ which is supports and sustains this creation, ‘That’ from where this has emerged, ‘That’ which has created it, ‘That’ which has become or manifested as all this creation (individuals, you and I are part of creation itself), ‘That’ which has no ’cause’ or ‘reason’ or ‘root’ for its own existence is that Truth and I take shelter in Him (‘Him’ has been used for Godhood MahaVishnu here but in reality it is the ‘Truth’ being defined here).

Even this is confusion and it feels as if ‘Truth’ is somewhere outside or above. ‘Truth’ seems like archetype ‘God’ sitting above.. creating and watching over this creation. Isn’t it? But it is not so. तत्त्वदर्शिभिः – Those who have seen the ‘Tattva (the highest Tattva- ParaBrahmn, ParamShiva or ParamaaShakti)’ have described the nature of ‘Truth or Tattva’. As per them ‘Tattva’ or ‘Truth’ is that which –

  • Never ceases to exist
  • Never changes
  • Is perceived by self (Self-illumined)
  • Is Sat-Chit-Ananda
  • Is cause of everything

Can you find something like this in this creation? In fact whatever you put your fingers on is subject to change. Has been created (is result of) by some cause preceding it. In external world there is NOTHING that matches the qualities (the first two in bold are taken up here by Krishna as representative, though there are innumerable qualities of that Truth yet it is beyond all the qualities or adjective).

Truth (aatma or chantainyam or self) can not be perceived through physical organs  (karnas) of senses (gyaanendriyas) or even the inner organs (antahkaranas) because it the power (shakti) of ‘That’ which gives power of sensing, perceiving to that senses. It is just like the light which helps us see.. it is the light or power of the ‘sense of vision’. Also because ‘Truth’ does not exist in the domain of sense-experience or simply ‘Truth’ is not the subject matter of senses. Again I refer back to Gajendramoshka where it says-

स वै न देवासुरमर्त्यतिर्यङ्ग् , न स्त्री न षण्ढो न पुमान् न जन्तुः |
नायं गुणः कर्म न सन्न चासन् , निषेधशेषो जयतादशेषः || गजेन्द्र मोक्ष – 24||

‘That’ is neither Deva, Asura, Man, Lower creatures nor ‘That’ is female, male,  eunuch or any life form. Neither it is Guna (properties of something), act, action or reason for action. ‘That’ is obtained as the ‘Grand Remainder’ by taking away (negating) all these (known or perceivable aspects).

Well, even with this analogy and language it seems too difficult to understand what is the ‘Truth’ and in a way it is difficult because whatever language is being used can not reach ‘That’ for this language, the mind, the intellect.. all have their powers rooted in ‘Truth’.

नम आत्मप्रदीपाय साक्षिणे परमात्मने|
नमो गिरां विदूराय मनश्चेतसामपि ||गजेन्द्र मोक्ष-10||

It says.. I bow down to that ‘Truth’ which can not be expressed in words and it is beyond mind and modifications of mind.

We can clearly see that it is still difficult to perceive the nature of ‘Truth’ by just defining it as always present (never changing) in contrast to ‘Untruth’ that is never present (or false presence) or is subject to change.

You should know that this the way of Gyaan Yoga (or Yoga of knowledge) and surely the subject matter for those who have the highest possible intellect. For ordinary mind and even for Arjuna, Lord will have to elaborate it further to make it little more clear. That we will see in next post for sure. Till then take some homework..

Find out ‘That’ which never changes.


-Acharya Agyaatadarshan Anand Nath

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The Gita: Srimad Bhagwadgita: श्रीमद्भगवद्गीता : Chapter 2:14 – 2:15

|| प्रातः स्मरणीय प्रथमगुरु पं. श्री मुरलीधर जी मिश्र ||

I, Acharya Agyaatadarshan Anand Nath sa-shaktikaayai bow down at the lotus feet of my first Guru, my revered father Pandit Shri Murli Dhar ji Mishra,  Vidya Guru Kaul Shiromani Shri Shivanand Nath ji, Yoga Guru Paramhamsa Shri Balendu Giri ji Maharaj, Tantra Guru Shri Shri Anta Devji Maharaj, Vama Guru Shri Kaleshwaranand Ji Maharaj and all the compassionate Masters, divine souls of Gurumandala..  I pray for their love, support and guidance always..


मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ २-१४॥

maatraa-sparshaas-tu kaunteya sheetoshna-sukha-duhkha-daah|
aagamaapaayino-anityaas taans-titikshasva bhaarata||

O son of Kunti! By virtue of contacts between the sense organs, the sense objects give rise to certain perceptions of happiness (good) and distress (bad). These impressions are non-permanent, thus come and go like the seasons such as winter and summer. O descendent of Bharat! One must learn to tolerate these perceptions without being disturbed.


Krishna continues his discourse with Arjuna.. He says.

O son of Kunti! By virtue of contacts between the sense organs, the sense objects give rise to certain perceptions of cold and hot [happiness (good) and distress (bad)]. These impressions are non-permanent, they come and go like the seasons move in a cycle (after winter comes summer). O descendent of Bharat! You must learn to tolerate these perceptions without being disturbed. ||2-14||

Throughout the discourse of Gita, both Krishna and Arjuna call each other with different names. For you can observe in the first sentence Krishna has once called Arjuna as Kaunteya and then Bharat.. while in the next sentence he calls him Purusharbha. It is extraordinarily Amazing! isn’t it? I am leaving you at this observation for you to contemplate and find out, why?

For a person who has been in distress, extreme fear and anxiety etc. his consciousness becomes concentrated in the mind and body. He is unable to feel his existence beyond the two. For such a person there is no reference point available to observe the reality for he forgets his own presence beyond mind and body. Such person goes through all the sufferings and joys as being body and mind but your existence is beyond the body or mind, as an observer of both the states. The pleasures and pains are caused by the interaction of sense-organs with the sense-objects. Every normal human is blessed with 5 sense organs rooted in 5 tanmaatras , namely – Gandha Tanmaatra (sense of smell), Rasa Tanmaatra (sense of taste), Roopa Tanmaatra (sense of vision), Sparsh Tanmaatra (sense of touch) and Shabda Tanmaatra (sense of sound). Krishna is using the term maatraa-sparsha as representative of the above 5 cognitive functions. Some impressions are created by interaction of associated sense organs with the objects pertaining to their respective fields. None of these impressions are permanent.. you smell something good or bad and after a time it disappears. You experience a taste (good or bad) and that also dies out in some time.. likewise every sensation comes and goes. Here emphasis is on ‘coming and going’ the cycle of appearance and disappearance. So these senses come and go but are You these sensations? No! This is not You. You are that permanent entity (existence) that experiences these different impressions.

Krishna is pointing to the Truth of ‘Being’ that never ceases to exist whether sense impressions are there or not. Till the time You exist you will have to witness or experience this cycle of sensations.. Also all along you can not but categorize these experiences as your antah-karnans (inner organs like mind, intellect, ego etc.) will continue to analyze and decipher these experiences as good, bad or neutral. ‘Good’ being beneficial, pleasurable, comfortable, of some value, beautiful, feeling of expansion, bearable, expected and so on.. this is just the interpretation of antah-karanas. In normal circumstances it is just not possible for a living and normal human body-mind complex to not interpret, categorize the experiences – only dead bodies don’t do that.

Krishna is using a word ‘titikshaa’ which means bearing, ignoring or tolerating senseborne opposite experiences without reacting to them. In fact in Vedantic scriptures total eight steps have been mentioned for reaching the Truth (God or Brahmn). They are the following –

1. Viveka (विवेक)
2. Vairagya (वैराग्य)
3. Shamaadi-ShatSampatti (शमादि-षटसंपत्ति)
4. Mumukshataa (मुमुक्षता)
5. Shravan (श्रवण)
6. Manana (मनन)
7. Nididhyaasana (निदिध्यासन)
8. Tattva-Padaarth Sanshodhan (तत्त्व-पदार्थ संशोधन)

Viveka is ability of a person to separate sat (that does not change) from asat (that changes). Vairaagya is the outcome of Viveka where a person moves away from the material world and its ways completely understanding that these belong to asat. 

Titikshaa (तितिक्षा) belongs to fifth practice in the third step. The Shamaadi-ShatSampatti (शमादि-षटसंपत्ति) has six practices in it. Those six practices are –

  1. Shama (शम)
  2. Dama (दम)
  3. Shraddhaa (श्रद्धा)
  4. Uparati (उपरति)
  5. Titikshaa (तितिक्षा)
  6. Samaadhaana (समाधान)

Withdrawing mind from the sense objects is known as shama. Keeping senses away from their sense subjects is known as dama. Having complete trust of God, Scriptures more than anything else is shraddhaa. When you train yourself to keep off from the worldly matters and pleasures your old habits (tendencies) change and that is known as uparati. Bearing the hunger, satiation, hot, cold, pain and pleasure without any reaction like prasaada from God is titikshaa. When your inner environment (antahkaran) becomes free from all kind of doubts and dualities about your own understanding of world that is known as samaadhaana.

After realizing that the world is asat and temporary a desire to crossover, transcend the samsaara or understand the Truth is ignited. When one wants to become free from the bondage of this world that state is known as mumukshataa. 

Once mumukhshataa becomes strong one goes in search of an able Guru. Unlike today’s seekers who go to the Gurus for gaining more power, money, health, stress reduction and gaining more confidence and capacity (and surprisingly modern Gurus have decided to cater to such people in a big way!) to engage in the worldly matters with renewed enthusiasm (smiles). While in company of Guru, listening to his words of experiential wisdom, his commentaries on scriptures etc. is known as shravana. Here listening is not about listening spontaneously but also about keeping these words of wisdom in one’s memory to be guided at every step of life. It is said that by sharavanam of Gurus words the doubts arising in mind due to one’s own direct experiences of life are removed. Contemplation on these words and to attempt to reach the Truth using these teachings is called manana. This process removes hypothetical and imagined doubts. Now the penultimate step – nididhyaasana; When we believe the world to be true and existence of God (the causeless cause to this world) to be untrue this is known as vipareeta bhavanaa. In fact nididhyaasana is practice of continuous effort to not let this vipareeta bhaavanaa set in.

And finally, when one is able to separate the matter (padaartha) from the cause (chaitanyam) and what remains is only chaitanyam this process is known as tattva-padaarth sanshodhana.

It is seen that Krishna is superficially dealing with the subject matter here and merely touching one practice out of the complete sequence of 8 steps. Some learned people may say Krishna is touching one practice out of a system to represent the whole system. The titikshaa being the representative of that system but I view it differently.

If you go back to the end of first chapter you would know that Arjuna has already been experiencing a state of vairaagya (The name of the chapter given by Maharshi Vedvyaasa is – Arjuna Vishaada Yoga). It is through his own Vishaada, deep sorrow Arjuna took to dropping his bow & arrow and decided not to fight. He virtually took karma sanyaasa or at least contemplated doing so when he said ‘I will prefer to live by alms rather than killing our own men for this kingdom or I will happily want to be killed by these men rather than killing them’. Now a Guru in Krishna is doing both, touching upon the essentials of sanyaasa in and also testing the mindset of his disciple, Arjuna. Krishna knows that Arjuna’s ‘Karm-Sanyaas’ is not rooted in its principles but just the natural (and temporary) aversion from karma owing to his inability to handle the deep sorrow. Therefore Lord touches upon this topic pertaining to modality of Sanyaasa.

Just another take of mind in support the view of other learned saints about this shloka is that just in the next verse krishna is giving out a complete system of Yoga based on just one practice i.e. titikshaa and He says –

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ २-१५॥

yam hi na vyathayantyete purusham purusharshabha|
sama-duhkha-sukham dheeram so-amritatvaaya kalpate||

O Arjuna! noblest amongst men! That person who is not affected by happiness and distress, remaining steady in both, becomes eligible for receiving state of immortality or liberation.

From time immemorial whenever Lord has assumed the role of Guru he only makes things simpler and doable for the seekers. Now take up this declaration from Him wherein he is not insisting Viveka, Vairaagya, Shama, Dama, Shraddha, Uparati etc. he is directly choosing the practice of titikshaa Why? I presume Guru in Krishna clearly knew that coming generations will not be able to generate shraddhaa in them then what is the point of giving this as a practice. Let shraddhaa appear as the outcome of the practice of titikshaa. Out of this deep equanimity viveka and vairagya are bound to arise. As soon as viveka is born it will automatically transform the person and all necessary qualities will come to him.

In support of my this view I will draw your attention to the story of Srimadbhagwatam wherein it is said Gyaana (Higher wisdom. Isn’t it hinting at Viveka?) and Vairaagya are two sons of mother bhakti. In fact 18 chapters of Gita, each one of them have been referred to as a Yoga. For example the first chapter is – Vishaada Yoga. And i have seen many people having used Vishaada for their spiritual growth and acumen in life. Yes it is true! If you know how to contemplate over your sorrow. I belong to Tantric tradition wherein nothing, literally NOTHING has been barred from its use in spiritual growth of a person. It only validates the point that I am making; Any (one) practice can elevate your eligibility of receiving the ultimate Truth.  One practice means the one that has been chosen for you. There is nothing like ‘one size fits all’!

Without an iota of doubt ‘one mantra for all’ or ‘one practice that works for all’ are biggest mirages. So when your mumukshataa is ignited search and find an able Guru. Don’t follow the Puraana vachan : महाजनो येन गतः स पन्थाः . When you come face to face with your teacher, request Him to give you ‘Your Way’, ‘Your mantra’, ‘Your method’. If he is not running a ‘Disciple-Acquisition Mission’ he will surely attend to your request and bless you with a personalized beginning practice I am sure. Any personalized practice works wonders!

Enough for today..


– Acharya Agyaatadarshan Anand Nath

Ach. Agyaatadarshan Anand Nath is master of SriVidya, 
Yoga and Tantra. He along with his beloved consort 
Ma Shakti Devpriya, initiates interested seekers in
Tattva Shakti Vigyaan, Kriya, Yoga, Tantra, Swara &
Yantra Vigyaan. To know more about upcoming workshops
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How to get freedom from the cycle of birth and death?

Dear Acharya ji,

Can you please tell how do we get Moksha, freedom from the cycle of birth and death?

– M. Shashank

Beloved Shashank,

I can give you methods to get Moskha but can not give you freedom from the cycles of birth and death because for you the cycle doesn’t exist!

Moshka‘ or ‘Nirvana‘.. represents a concept from Indian spiritual-religious traditions and it probably has been one of the most misunderstood words ever. Although it has rightly been translated by the scriptures and enlightened ones as freedom from cycle of birth and death but keep in mind.. it is ‘their experience’. For you this interpretation shifts the ‘event of moksha‘ to future for you, to a time that is yet to come.. because it means you will attain ‘moksha’ or salvation once you leave this body.

Freedom from the cycle of birth and death has no meaning for you unless you have gone through ‘jaatismaran prayogas’ or your Guru graced you with divine vision to make at least one or more lifetimes visible for you. Needless to say that ordinary man has no ‘smriti‘ (remembrance) even of one’s birth in this very current lifetime and death is yet to come. Verification and assimilation of some spiritual concepts have to happen based on your own experience. You don’t remember your birth. Death has not happened yet then your experience should be that you are not the victim of this cycle. Isn’t it?

There is a saying in hindi ‘अपने मरे ही स्वर्ग दीखता है’ (The experience or validation of heaven or hell comes only upon one’s own death) and I completely agree with this proverb. You should also be agreeing but not admitting upfront. You will have to become rooted in your own experience. Masters can give you methods and you must not and can not challenge those methods without experimenting with them in totality but concepts such as these will only obstruct your growth. Sadhana is the only means!

You must intensely experiment with the sadhana you are given and only those practices will take your consciousness to such a level where from you will yourself be able to see the mirage of death and birth or real meaning of moksha. After this experience a sadhaka  graduates to the category of siddha and can choose to still playfully stay in this illusion. Like Buddhas and Avataras he can make promise of coming back or alternatively he can dissolve his individuality in the oceanic bliss of the infinite and thus being one with the cosmic reality or Shiva.

As of now your Moksha is a transitory experience; And for you I define moksha as absence of desires. It is synonymous with experience in deep meditation. In this blissful state of meditation one has no desires left, not even for moksha.  Are you ready to experience this?


-Acharya Agyaatadarshan Anand Nath

"The Moksha or Nirvana has been defined as absence of suffering!
 Desires are the root cause of suffering and thus moksha is just
 that state wherein your all desires dissolve. You don't have to
 wait for your last breath to experience Moskh. It is a state of
 your being that is very much available to everyone while one is
 still in body and living."
 - Ach. Agyaatadarshan Anand Nath

(Based on Master's reply published in Hindi Newspaper, हिन्दुस्तान)
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In the praise of divine fire (यज्ञभावनम्-3)


In the previous post of the subject I placed Agnyopanishada for your read and contemplation.. It ended at –

अग्ने यत्ते शक्तिः तेनाहं शक्तिमान् भूयासम् |
अग्ने यत्ते भक्तिः तेनाहं भक्तिमान् भूयासम् |
इत्यग्न्योपनिषद् यथा दृष्टम् ||

Now let’s move further.

The soul of Yajna is Fire (Agni). Upon discovery of manifest fire the ritual of Yajna appeared. The life’s beginning and end are in the Yajna. Yajna is expansion of life. In DevaYajna there is beautiful aroma. In DaityaYajna there a foul smell. PaishaachaYajna contains only smoke, there is no flame, no light. Smoking or bidi or cigarette is paishaachaYajna. It has only smoke, foul smell and pollution. In this intoxication and destruction is seen. Smoke coming out from vehicles and other machines is also paishaachaYajna. It creates little good and more of suffering.. but it is popular Yajna of Kaliyuga. Knowingly or unknowingly Yajna is being performed everywhere in the world. Life is not possible without Yajna. Yanja is giver of life as well as it can be used for taking away the life. Wherever there is Yajna there if fire and wherever there is fire there is yajna. Yajna has infinite forms and schemes because fire (agni) is called anantmoorti, that which has infinite forms. Yajna, that is performed using the mantras  given by rishis  is known called agnihotra. Offering prescribed articles in aahuti to fire while chanting the mantras of agnyopanishad is approved as agnihotra. The one who performs agnihotra is called Agnihotree. By the grace of divine fire (agni)  I am worshipper of Fire. Therefor agnaye te namah!

Turning the paarthiva (obtained from earth) things into ashes by offering them into flames of fire with appropriate bhava (emotion) is Yajna. Whatever is offered to fire, that comes back to us multiplied (x1000 – thousand times).  Yajna is profitable in all circumstances, there is no possibility of loss at all with it. On face value it seems like a loss but it is profit. The body is nourished, mind feels grateful, higher power of discrimination arises in the intellect, sense prevails, lifeforce increases, organs get strength, diseases are cured, enemies are overpowered, happiness increases and suffering reduces, progeny is begotten, abundance and fame expands, good name is earned, you get power and control, sins are destroyed, good deeds increase and one receives renunciation through the power of yajna. What not is achieved through yajna? Yajna is infallible. It is a step towards aggrandizement. We are sailing on the power of Yajna. We repeatedly bow down to the great Yajnadeva & the divine fire. Agnim sharanam gachchaami!

Fire is lit up and yajna is performed in the beginning of all auspicious works… in fact all the works. The fire of desire intensified by deep intent is created and then we give aahuti of our body (through actions, thought and speech) to earn the object of desire. This fire is respected and properly worshipped by brahmins it gives them the purpose (meaning) of life – moksha (parama pada). For the same reason name of fire is saarthaka (one with meaning or the one which gives meaning to life or meaning of life). If the prescribed methods are not respected in worshipping this Fire (agni) it has the power to destroy (gulp) the yajnakarta (performer of yajna) in a flip second. For this reason Fire (agni) is called kravyaada. Fire (agni) is the lord of Grihas (Home is called griha in Sanskrit language). For this reason it is called gaarhapatya. It is told in scriptures that Agni carries the soul using the ‘right hand’ path (way) to the heavens (swarg). For this reason it is called dakshinaagni. The fire in yajna or even otherwise receives and accepts all sorts of materials. For this reason it is called aahavaneeya agni. In any hawan-kunda (fire pit created for fire-ritual, yajna) fire receives objects (aahutis) from all the directions therefore gets this adjective – ‘extremely bright fire’ (aavahaneeya) is given to it.

Gaarhapatya Agni is Brahma (the creator). Dakshinaagni is the form of Rudra (the destroyer or releaser). Aavaahaneeyaagni is Vishnu personified. Gaarhapatya Agni is always present in the homes. It is always awake (there was this tradition in Hindu families of keeping the fire alive in the fireplace 24 x 7 x 365 days) even when everyone in the home sleeps. Thus Fire (Agni) is lord (adhipati) of home.

There are three kinds of sufferings for the mankind – aadhibhautika (material), aadhidaivika (concerning subtle divine forces), aadhyaatmika (spiritual). If one follows proper rules of worship of Fire and conducts yajna – this Fire saves one from all the three types of sufferings of life, that is why this karma has been termed as  Agnihotra in Vedas. It is said..

अग्निहोत्रफला वेदाः शीलवृत्तफलं श्रुतम् |
रतिपुत्रफला दारा, दत्त भुक्तफलं धनम् ||

  • महाभारत , अश्वमेधिक पर्व , अ. 92

 Just as the fruit of reading scriptures is good and graceful conduct, the fruit of a woman (as wife) is rati (sexual pleasure and all the beauties of life) and santati (progeny), the fruit of money is charity and luxury; the same way the fruit of Vedic studies is Agnihotra (discipline of yajna).

More in the next post..

-Acharya Agyaatadarshan Anand Nath

Just as mantras, mudras, kriyas and sankalpa etc. are
the tools given in Tattva Shakti Vigyaan Sadhana; The
Yajna is the most powerful tool available in Vedic
system. Gurudev Shri Aatharvan ji Maharaj who became
enlightened through the agnihotra sadhana & Suryopasana
has spoken about the process of Yajna in detail. The 
Fire (agni) and Yajna are one. As per Vedic wisdom 
Yajna is capable of alleviating all the sufferings 
of human life by the divine grace of brahamn operating
in the form of Agni(Deva)!
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In the praise of Kama – Is Freud just quoting Atharva Veda?

Kama has also been called Aatmaang (आत्मांग ).

आत्मांग (Aatmaang)=आत्मा (Aatmaa or Soul) +अङ्ग  (Anga or Organ) [आत्मा एव अङ्गः यस्य  स आत्माङ्गः] Meaning – that which is the organ of soul. Now another meaning of Aatmaa in sanskrit is also Soorya (Sun). With this new meaning of Aatmaa –

आत्मा (soul) = सूर्य (sun) | अङ्ग (organ) = सूर्यरश्मि (rays emanating from sun)| Sun is static (Achar) while its rays move (char), the rays of sun are Aatmaang. Sun (suryamandal) is body of fire. Rays are its organs/ constituents / parts. Rays are given birth by Sun and stay in Sun. Therefore Kama resides in every ‘body’ and it emanates from every ‘body’ and also gets absorbed in the same body. The causal reason (kaaraka) for ‘body’ is Sun.

In lager perspective – Sun rise (sooryodaya) = Rising of Kama (kaamodaya) | Sunset (sooryaasta) = Setting of Kama (kaamaasta) | Sunrise = birth | Sunset = death| Birth = Experience (darshan) / Movement (gocharatva) | Death = Ceasing of Experience (adardshana) / Ceasing of movement (agocharatva). In the same way the kama keeps getting manifested and unmanifest but it is never destroyed. In dead body has kama because in this dead body lives a prana vayu whose name is dhananjaya.

Kama is also called Unmaada (उन्माद )|

For those who understand sanskrit ( मद् हर्षग्लेपयोः + णिच् – मादयति,  हर्षित करना (To give joy), आनन्द देना (to Give pleasure), सुख मे डुबोना (to drown in comfort) + अच् = माद – आनन्द (bliss), हर्ष (joy), सुख (comfort), रस (pleasure), नशा (intoxication), घमण्ड (pride), अहंकार (ego), बल (strength or force) |  अथवा (Or)  मद् +घञ = माद | मद् माद्यति  – नशे मे होना (getting intoxicated) , पागल होना (going insane or crazy), आनन्द मनाना (celebrate the bliss), उल्लसित होना (feeling elated), प्रसन्न होना (to be happy), हष्ट होना (to be nourished) + अच् = मद – नशा (intoxication), मस्ती (lightheartedness), खुशी (happiness), पागलपन (madness)| + स्वार्थे अण = माद् | उत् +माद = उन्माद – आनन्द की चरम अवस्था (bliss, orgasm), खुशी की पराकाष्ठा (climax of happiness), नशे में चूर (not in senses due to intoxication), पागल होना (going mad), सुध-बुध खोकर पड़े रहना या जुट जाना (getting fixed in any thought or engaging in any act without caring for anything else), रति* की अदम्य इच्छा (Intense desire for getting pleasure, joy from opposite sex’s company) , सम्भोग की उत्कट लालसा (untamable desire to copulate for sexual pleasure)|

(*रति का अर्थ १. किसी काम, चीज, बात या व्यक्ति में रत होने की अवस्था या भाव। २. उक्त अवस्था में मिलनेवाला आनंद या होनेवाली तृप्ति। ३. विशेषतः मैथुन आदि में होनेवाली तृप्ति या मिलनेवाला आनंद। साहित्य में इसे श्रृंगार रस का स्थायी भाव माना गया है। ४. मैथुन। संभोग। ५. प्रीति। प्रेम। ६. छवि। शोभा। ७. सौभाग्य। ८. गुप्त-भेद। रहस्य। ९. कामदेव की पत्नी का नाम।)

Unmaada (उन्माद ) is such a state in which an individual loses discrimination of – profit-loss, moral-immoral, good-bad, auspicious-inauspicious, virtue-sin. There’s a definite (it may be high or low) tone of violence in this state. In this state one is ready to fulfill one’s desire at any cost and accomplishes his fulfillment through use of force (बलात्कार). I bow down to kama that manifests in the form of unmaada.

Kama is also called Pratham (प्रथम). Kama comes first then after this everything else. The mantra in this context is as below –

कामस्तदग्रे समवर्तत मनसो रेतः प्रथमं यदासीत् |
स काम कामेन बृहता सयोनी रायस्पोषं यजमानाय घेहि || – अथर्व 19/52/1

तदग्रे कामः = तद् अग्रे कामः = तद् कामः अग्रे = व्यापक काम सर्वप्रथम है | तन् विस्तारे तनोति – तनुते + क्विप् = तद् , नस्य दः | जो अपने को सर्वत्र वर्तमान रखता है , व्यापक है , वह तद् = सर्वव्यापी है | काम सर्वत्रहै | इसलिये काम को तद् कहा गया है | तद् = ब्रह्म | काम एव तद् | तद् एव कामः |

Kama (काम) by etymologically has been called Tad (तद्). Tad means ever pervading and therefore it also means Bhrahm (ब्रह्म), the primal cause that has expanded itself to become universe and individualised consciousness (jeeva). Therefore Kama is Brahmn.

For those who understand sanskrit समवर्तत = सम् +अवर्तत = सम्यग् रूपेण प्रादुर्भूतः | पूर्णता के साथ प्रकट हुआ (Appeared in fullness) | पूर्णता उसी मे होती है, जो व्यापक हो (fullness is a quality associated with that only which is ever pervading) | काम व्यापक है ( Kama is ever pervading) | इस लिये काम के आविर्भाव वा प्राकट्य को समवर्तन् कहा गया है (Therefore manifestation or appearance of Kama has been called samavartan)| वृत् – वरणे वृत्यते, चुनना (to choose), पसंद करना (to like) | वृत् भासार्थः भाषार्थो व वर्तयति – ते , चमकना (shine), बोलना (speak), प्रकट करना (to manifest or appear) | वृत् वर्तते होना (to be), रहना (to stay), चरना (to walk) | वृत् + लङ्ग् आत्मने (प्रथम पुरुष एक वचन ) = अवर्तत – प्रकट किया (manifested), उत्पन्न किया (created), जनवाया (revealed), दिखलाया (shown), बतलाया (told) | सम् + अवर्तत = समवर्तत – अपना प्राकट्य स्वयं किया (created itself ) , स्वयंभू (the one who gets created by itself without any cause) हुआ |

For those who understand sanskrit यद् रेतः प्रथमम् = सर्वनियन्ता (controller of all), रेत – सर्वत्र फैला हुआ (extended everywhere in space) , व्यापक हुआ (to be ever pervading)| यम् उपरमे यच्छति – नियन्त्रित करना (to control), वश मे करना (to subordinate), दमन करना (to suppress) | प्रदान करना (to bestow), अर्पण करना (to offer), देना (to give) + क्विप् = यद् मस्य दः | नियन्ता (controller), शासक (ruler), प्रदाता (bestower|

यज् देवपूजन संगतिकरण दानेषु यजति – त्यागना (to relinquish), देना (to give), पूजा करना (to worship), संयोग करना (to combine), मिलना (to meet)| + क्विप् = यद्, जस्य दः | त्याग करना (to give away), दान (donate), पूजा (worship), सम्मान (honour), संयोग (combination), सम्मेलनकर्ता (organiser of meeting)|

यत् निकारोपस्कारयोः यातयति – ते दुःख देना (to give unhappiness), मारना (to beat), कष्ट देना (to give pain), मना करना (to prohibit) , रोकना (to stop)| यत् उद्योगे यतते उद्योग करना (to put effort)| + क्विप् = यद् , तस्य दः | दमनकर्ता (suppressor), मारक (killer), नाशक (destroyer), पीडक (pain or pressure giver), अवरोधक (obstructor), उद्योगी (full of efforts), अध्यवसायी (assiduous)|

री स्रवते रीयते, झरना (fall), चूना (to ooze), टपकना (drip), नीचे गिरना (to fall down), रिसना (to seep) | री गतिरेषणयो: रिणाति – रिणीते जाना (to go), बहना (to flow) |चोट पहुचाना (to strike or hurt), क्षति करना (to decay). मारना (to beat), कष्ट देना (to inflict pain) | + असुन् = रेतस् – वीर्य (semen, essence, saubstance with potentiality or force), जो नीचे गिरता व चूता है (that which flows down and drips) | प्रकाश जो सूर्य से भूमि पर झरता व गिरता है (the light that falls from sun on earth) | 

रा दाने दीप्तौ च राति , देना (to give) , चमकना (to shine) + इतस् = रेतस् – दान (donation/gift), धन (asset) , प्राण (life force) | रश्मि (ray) , प्रभा (glow/morning) , प्रकाश (light), लोक (plane of existence) |

रेतस् + सु = रेतः वीर्य (semen – extract, essence), प्रकाश (light) , प्राण (life force) |

प्रथ् विस्तारे प्रथते, प्रथयति-ते विस्तार करना (to expand), फैलाना (to spread), व्यापक होना (to become boundaryless) , प्रकट करना ( to manifest) | विख्यात होना (to get recognized), यश फैलना (get glorified) + अमच् = प्रथम (first) – सबसे पहला (foremost) | आकाश (space – the 5th Element) | मुख्य (main), प्रमुख (leader), प्रधान (head), अनुपम (beyond comparison) | प्राचीन (ancient), प्राथमिक (elementary) , प्राक्कालीन (belonging to the beginning of time), पुराण (scripture, old) | व्यापक (everpervading), यत्र तत्र सर्वत्र वर्तमान (present everywhere)|

इस प्रकार यद् रेतः  : प्रथमतः का अर्थ हुआ – काम तत्त्व सर्वनियन्ता है, स्वयम्भू है , देदीप्यमान प्रकट है , अपरोक्ष है , सर्वोपरि है , प्रमुख है , व्यापक है , ब्रह्म है , परमसत्ता है |

Therefore meaning of this shloka so far is – Kama is controller of all, its birth is without a cause behind it, its clearly visible, it is experiential, it is above all, it is the main element, it is everpervadig, it is the original cause and supreme being – the substratum, chaitanyam!

More about this shloka (verse) in the next article..


-Acharya Agyaatadarshan Anand Nath

It is my honour to place above the literal translation of 
understanding given by Veda-Guru paramahamsa Shri ‘Aatharvan’ 
Ji Maharaj. The permission to translate his works in English
was given by Guruvar in 2016 itself.. but due to my various 
engagements it could not begin earlier. This Chaitra Navaratri 
of 2019 I have finally taken up this himalayan task of 
translating his works in English language as per his wish so 
that non-hindi people and even westerners can taste the divine 
nectar of his profound understanding of Vedas. I must say that 
all the substance and great teachings in this text are of His 
and in this translation if there are any mistakes those have 
to be mine. In reverence I humbly bow down to divinity in 
Gurudev for his personal guidance.
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