The Sri Rudram is one of the holiest chants in the Veda. It expounds a sophisticated understanding of God, Īśvara as immanent and transcendental . All that is here in the universe is non-separate from its cause —Īśvara. Everything that is present and everything that comes to light borrows its presence and sentience from Īśvara. The air that we breathe, the sun that lights up the sky, the cool light of the moon, are all manifestations of Īśvara. The entire universe is nothing but Īśvara, but Īśvara, being limitless is not any one thing in universe. Understanding Īśvara in this manner, it is easy to see that Īśvara pervades everything including one’s own body-mind-sense complex. One is never away from Īśvara —in fact, one is Īśvara. Listening to this meaning of this hymn reduces and eliminates the sense of alienation and disconnection that one feels from the Universe, from one’s fellow-beings, and from Īśvara. This oneness is the essence of the vision of Vedanta, gaining which one is free from saṃsāra manifest as sorrow and fear.
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The Sri Rudram is one of the holiest chants in the Veda. It expounds a sophisticated understanding of God, Īśvara as immanent and transcendental . All that is here in the universe is non-separate from its cause —Īśvara. Everything that is present and everything that comes to light borrows its presence and sentience from Īśvara. The air that we breathe, the sun that lights up the sky, the cool light of the moon, are all manifestations of Īśvara. The entire universe is nothing but Īśvara, but Īśvara, being limitless is not any one thing in universe. Understanding Īśvara in this manner, it is easy to see that Īśvara pervades everything including one’s own body-mind-sense complex. One is never away from Īśvara —in fact, one is Īśvara. Listening to this meaning of this hymn reduces and eliminates the sense of alienation and disconnection that one feels from the Universe, from one’s fellow-beings, and from Īśvara. This oneness is the essence of the vision of Vedanta, gaining which one is free from saṃsāra manifest as sorrow and fear.
The vidya that reduces the samsāra ocean to but a notion here is called Bhūmā vidya. It is described as Brahman -the cause of the manifest universe and as the truth of oneself which is free of name, form, attributes and any adjectives.
Bhūmā - a new word is introduced in this episode. A synonym to Ātma, the meaning of bhūmā is explained in this verses as sukha -infinite happiness born not of viṣayānanda but of Brahmānanda. The similarities and crucial difference between sleep and mokṣa is also explained.
The same level of happiness enjoyed by manuṣya to hiraṇyagarbha is enjoyed by a brahmanistha who is akāmahata - not not hijacked by desires. Sankaracharya points out that as vairagya increases akāmahata also increases which leads to Brahmānanda (ananda of the Self).
Not satisfied with mere meditation on names as Brahman, Narada wants to know if there is anything greater than names. To this Sanatkumara gives an elaborate explanation. listen to find out more.
The whole jagat is nothing but a series of cognition of word and its meaning, and not knowing the content of it gives rise to suffering. Sanatkumara advises Narada to meditate upon the name as Brahman so as to resolve duality and be free from suffering. listen to learn more.
Nārada presents to Sanatkumāra an exhaustive list of everything he has studied, but despite of it, he says, he still does not know the Self. He has heard great persons say 'tarati śokamātmavit'- only those who know the Self are able to overcome sorrow, however, he still suffers.
In this episode, Swaminiji expounds in detail the meaning behind the two Shanti mantras associated with this upanishad. We are then introduced to Narada, who despite being erudite in the shastras seeks and approaches Sanatkumara, the teacher.
Listen to this 10 part episode from Chandogya Upanishad chapter 7, where Swaminiji explains the meaning of Shokam Taratyatmavit.
Narada says to Sanatkumāra ‘True, I have learned much, but I know only the word meaning. I do not know the Self. Sir, I have heard from great persons like you that only those who know the Self are able to overcome sorrow. I am suffering from sorrow. Please take me across the ocean of sorrow.’
Dama, the second qualification in the six pack of Samadi Shatka Sampatti is explained beautifully as being appropriate responses in different situations.
The Sri Rudram is one of the holiest chants in the Veda. It expounds a sophisticated understanding of God, Īśvara as immanent and transcendental . All that is here in the universe is non-separate from its cause —Īśvara. Everything that is present and everything that comes to light borrows its presence and sentience from Īśvara. The air that we breathe, the sun that lights up the sky, the cool light of the moon, are all manifestations of Īśvara. The entire universe is nothing but Īśvara, but Īśvara, being limitless is not any one thing in universe. Understanding Īśvara in this manner, it is easy to see that Īśvara pervades everything including one’s own body-mind-sense complex. One is never away from Īśvara —in fact, one is Īśvara. Listening to this meaning of this hymn reduces and eliminates the sense of alienation and disconnection that one feels from the Universe, from one’s fellow-beings, and from Īśvara. This oneness is the essence of the vision of Vedanta, gaining which one is free from saṃsāra manifest as sorrow and fear.
