Aadhyamik Vyavastha

Aadhyatmic Vyavastha The spiritual system

The Shad Darshanas, The Upanishads, The Sadhana Chathushtaya from Vivekachudamani, The Bhagavdh Geetha and the huge repertoire knowledge given by thousands of Gurus who existed and even now exist are the eternal sources of Aadhyatma or Spirituality. 

Dharma-Artha-Kama-Moksha The four pillars of Life

Dharma was like the methology, Artha was a Upalaksha meaning Sub-Purpose, Kama was also a Upalaksha a Sub-Purpose and Mokaha dissolving with the universal divinity was considered as thonly Lakshya (Main Purpose). The Chathurvidha Phala Purushartha was practiced as a second nature and not by force.

There was a well-defined code for the way of life that people led in Bharath and this was called ‘Dharma’ and as the values followed were eternal values of humanity it was called Sanathana Dharma or Eternal Dharma. It was not an organised religion like other religions which originated from one person and hence it doesn’t qualify to get a suffix “ism”. Dharma was evolved from the essence of the knowledge and experience of the Rishis and Munees (seers and sages) of this land.

This Dharma was built upon the four pillars which became the four-fold purpose of life Chaturvida Phala Purushartha ‘Dharma, Artha, Kama and Moksha’. These were the four pillars of life.

‘Dharma’ in simple terms can be understood as leading a life with a purpose of practicing the human values in accordance with your innate nature, leading to a peaceful co-existence and collective upliftment of the society as a whole.

‘Artha’ can be understood as leading a life to establish economic equality among fellow humans through Socio-Economic activity. Artha is one of Uplaksha (Sub-purpose) of life which needs to be fulfilled in accordance to dharma.

‘Kama’ can be understood in simple terms as living a life to attain aesthetic excellence in confluence with nature, fulfilment of one’s desires in accordance to Dharma and also to procreate with a purpose of continuing Dharma.

‘Moksha’ can be understood as to live a life which leads to unification with the whole creation (and not liberation as usually misunderstood) which is the ultimate purpose of life. This also meant to dissolve with the universal divinity.

In this workshop I will be dealing with these four pillars of life separately the way I have understood them. My understanding is one of the ways and not necessarily be “THE WAY”, I would be sharing my understanding and knowledge which I have gained through my travel and imbibing by interacting with some great people. The basic introductory program is of three hours and the intensive program is of three full days and two nights residential.

Four Ashramas of life

Balyavastha (Childhood) is considered as a free living time for everybody and it comes with an unconditional freedom tag. But after the child crosses the 8 year mark the child now enters the ashram Vyavastha he/she goes through the Samskara of Upanayana and enters the first ashram Brahmacharya.

Life in Bharath would be in four phases which marked four stages of mental, emotional, social and spiritual development of the individual. This was called as the ‘Chathur Ashram Vyavastha’ the four phases of effortless living. The four Ashramas were i) Brahmacharya ii) Grahastha iii) Vanaprastha iv) Sanyasya.    

Balyavastha (Childhood) is considered as a free living time for everybody and it comes with an unconditional freedom tag. But after the child crosses the 8 year mark the child now enters the ashram Vyavastha he/she goes through the Samskara of Upanayana and enters the first ashram; from here onwards at various stages of life he/she goes on passing into other ashrams of life.

1. Brahmacharya Ashrama: When the child come of the age of 8 this is when the child develops and starts to experiencing the four faculties of the Chitta; Manas (Mind), Buddhi (Intellect) Chitta/Smaran (Memory) and Ahamkara (Ego). With this the child starts to experience stress and tensions as an individualistic tendencies start developing. At this stage the child needs hand holding by an experienced person and also needs to start doing spiritual practices like Pranayama (Regulated Breathing Practices), Japa (Repeated chanting of Mantra) and Dhyana (Meditation). Hence the child is initiated into these practices through a Samskara called Upanayana and then sent to a Gurukul or Acharya Kulam or Veda Pattashala or Agama Pattashala. Here the child learns under the tutelage of a Guru or Acharaya or Upadhyaya and starts doing the “Trikaala Sandhya” (three times spiritual practices) every day. This the child does till the age of 21 – 22 years.
2.  Grihasth Ashram: After the completion of 21 – 22 years and after the Gurukul education the person enters the Grihasth Ashram. This ashram or phase of life is considered as the best and the most challenging phase of life. During this ashram the spouses (Husband and Wife) are supposed to plough the land of life (Go through the ups and downs), sow the seeds (have children to carry forward the path of Dharma), tender the plants (bring up the children with good Samskaras) and also enjoy the fruits of abundant harvest (have economic abundance).
3. Vanaprastha Ashram: This ashram is sort of a retirement stage. Here a person hands over household responsibilities to the next generation, takes an advisory role, and gradually withdraws from the world. Vanaprastha stage is a transition phase from a Grihastha (householder) with its greater emphasis on Artha and Kama (wealth, security, pleasure and sexual pursuits) to one with greater emphasis on Moksha (spiritual liberation).
4. Sanyasa Ashram: Sanyasa Ashram was marked by practice of renunciation of material desires and prejudices, represented by a state of dispassion and detachment from material life. Generally at this stage one had to give up meaningful property or home and lead an Ascetic life focussed on Moksha and supported by spiritual practices and leading a life peace and simplicity. But this Ashram was open to anyone even after completing the Brahmacharya ashram.

In this workshop I will deal with these four ashrams in detail with the conditions, disciplines, rules and the challenges faced by people as they go through the ashram. The basic introductory workshop is of 3 hours and the intensive program takes about three full days. 

Adhyatma Patha or The Path is Spirituality

A person who is on the path of Spirituality is called as Sadhaka as he/she is on the path of Sadhana. Sadhana means Spiritual practice. Just like we have the four pillars of life Dharma, Artha, Kama and Moksha, for achieving the last one that is Moksha Adhyatma is the only resort.

Adhyatma Patha or The Path is Spirituality is something that a person can’t miss out in life. But there are some Disciplines, Rules and Practices that one has to follow on this path. These are set so as to make the path easier. Otherwise the path is very Arduous, Difficult and Tough. A person who is on the path of Spirituality is called as Sadhaka as he/she is on the path of Sadhana. Sadhana means Spiritual practice.

Just like we have the four pillars of life Dharma, Artha, Kama and Moksha, for achieving the last one that is Moksha Adhyatma is the only resort. There are four pillars of spirituality which are called Sadhana Chathushtaya (The four pillars of Spirituality) this is from the Vivekachoodamani by Sri Adi Shankar Acharya. These are Viveka, Vairagya Shad Sampatthi and Mumukshathva. What are these? How do we adopt these four pillars in our life? What are the different techniques (Sadhanas) to attain these in life?

Now let us understand each of them.

• Viveka: This is very close to Discrimination.
• Vyragya: This is very close to Dispassion.
• Shad Sampatthi: Following Six Wealths

1. Shama: is serenity or tranquillity of mind which is brought about through the eradication of desires.
2. Dhama: The second kind of wealth is Dama, which means having a say over your own senses.
3. Thiteeksha: Titiksha means forbearance. It means the ability to endure even that which is not of your liking.
4. Uparathi: is satiety; it is resolutely turning the mind away from desire for sensual enjoyment.
5. Shraddha: Shraddha means to adore something that you don’t completely know with full faith and interest.
6. Samadana: Samadhana means contentment.

• Mumukshatva: is intense desire for Moksha (liberation) or deliverance from the wheel of births and deaths with its concomitant evils of old age, disease, delusion and sorrow

In this workshop I will discuss all the above and the process of gaining the four pillars of knowledge, the three practice processes, the six distractions and the nine blocks. The introductory workshop takes about 3 hours and the intensive workshop which involves many practices takes 5 days and it will be residential.

 Prasthanatrayi the Triad of Spiritual Wisdom

Prasthanatrayi literally means the three sources of Vedanta, they refer to the three canonical texts of theology having epistemic authority, especially of the Vedanta schools. It consists of The Mukhya Upanishads, The Brahma Sutras and The Bhagavad Gita.

Prasthanatrayi literally means the three sources of Vedanta, they refer to the three canonical texts of theology having epistemic authority, especially of the Vedanta schools. It consists of:

1. a) The Upanishads: Which are also known as Upadesha Prasthana (Instructive Texts), and the Shruti Prasthana (Revelation Texts) consists of the Mukhya Upanishads (Principal Upanishads). The Upanishads consist of ten, twelve or thirteen major texts, with a total of 108 texts (some scholars list ten as principal – the Mukhya Upanishads, while most consider twelve or thirteen as principal, most important Upanishads). The ten Upanishads are Isha, Kena, Kata, Prashna, Mundaka, Mandukya, Aitareya, Taitareya, Chandodya and Bruhadaranyaka.
2. b) The Brahma Sutras: The Brahma Sutras are known as Sutra Prasthana or Nyaya prasthana or Yukti prasthana (logical text). The Brahma Sutras is a Sanskrit text, attributed to the Rishi Badarayana or Rishi Vyasa, estimated to have been completed in its surviving form in approx. 400-450 AD, while the original version might be ancient and composed between 500 BC and 200 BC. The text systematizes and summarizes the philosophical and spiritual ideas in the Upanishads. Bramha Sutras synthesized the diverse and sometimes conflicting teachings of Upanishads by arguing, “that Brahman and Atman are, in some respects, different, but, at the deepest level, non-different (Advaita), being identical.” It is one of the foundational texts of the Vedanta school of Bharathiya Philosophy.
3. c) The Bhagavad Gita: The Bhagavad Gita known as Sadhana Prasthana (practice oriented text), and the Smriti Prasthana (text of the remembered tradition). The Bhagavad Gītā is part of the Mahabhārata it is part of the Bheeshma Parva. The Bhagavad Gita is a conversation between Lord Sri.Krishna and Arjuna his cousin on the battle field. It is said to have been composed at an estimated time of 3000 BC which is estimated Mahabharata time though most “scholars would like to date it 200BC”. It has 18 chapters and 700 Shlokas (Verses). It covers varied subjects or themes like The nature of God, The nature of Self, The nature of the creation, relation between Brahman-Atman, Means or Paths to Moksha, Karma Yoga, Bhakti Yoga, Gjnana Yoga, Hata Yoga and Raja Yoga, Brahmacharya, Sanyasa, Dharma,

The founders of the major schools of Vedanta, Adi Shankara and Madhvacharya, wrote Bhashyas (commentaries) on these texts. Ramanujacharya did not write any Bhashya (commentary) on the Upanishads, but Ramanuja wrote Bhashyas (commentaries) on Brahma Sutras and Bhagavad Gita.

Advaita, Vishsitadvaita and Dvaita

Advaita Non-Dualism, Vishsitadvaita Unique Non-Dualism and Dvaita Dualism are the three main schools of Vedanta (Theistic Spirituality). Though these schools of phylosophies seem to be totally different they lead a person to the ultimate purpose of life Moksha. The paths maybe different but the goal is the same.

Advaita, Vishsitadvaita and Dvaita are the main schools of Vedanta (Theistic Spirituality). Sri Adi Shankara or Sri Adi Shankaracharya 700 AD to 732 AD was the prapounder and propagator the Advaita School which means “Non-Dualism” school. Sri Ramanujacharya 1017 AD to 1137 AD was the propounder and propagator of the Vishsitadvaita School which means “Unique Non-Dualism” school. Sri Madhavacharya 1238 AD to 1317 AD was the propounder and propagator of the Dvaita School which means “Dualism” school.

1. a) Advaita: Sri Adi Shankaracharya 700 AD to 732 ADis considered the propounder and propagator of this Non-Dualism school of philosophy. This is the oldest school of Vedanta, and it states that Brahman is the only Sathya reality and the world is Maya Agjnana (Ignorance) of the Sathya (reality) is what causes Dhukha (suffering), and Moksha (liberation?) can be attained only by Gjnana true knowledge of Brahman. It states that both Atman the individual self and Brahman the cosmic self are the same, and knowing this difference leads to Moksha (liberation). The quintessence of Adi Shankara’s philosophy is “Brahma satya jagat mithya, jivo Brahmaiva na aparah“ meaning Brahman (the cosmic self) alone is real; this world is Mithya unreal, and the Jiva or the individual soul is non-different from Brahman. The Jiva or the individual soul identifies itself with the body-mind complex due to Avidya(ignorance). Its individuality lasts only as long as it identifies itself with its limiting adjuncts. The moment the Jivatma understands its infinite power by Gjnana (supreme knowledge), it loses its individuality and realizes its Satchitananda nature (truth-consiousness-bliss nature).
2. b) Vishishtadvaita: This school of philosophy was propounded and propagated by SriRamanujacharya 1017 AD to 1137 AD. Vishishtadvaitaliterally means the Unique Non-Dualism, which is Advaita with some modifications. While it accepts Brahman as the unified whole, it states He is characterized by multiple forms. According to Ramanujacharya, souls are intrinsically the same and all souls are alike in their quality. God stands for the whole universe and matter and souls form His body, He being THEIR soul. God is viewed as the cause and also as the effect. Ramanuja’s philosophy is a fusion of the Vedas and the Bhagavata Purana. He was enormously influenced by the Tamil Bhakti Saints called Alvars. Vishishtadvaita is qualified monism, where God alone exists, but it admits plurality of souls. It is midway between Advaita and Dvaita philosophies. God and the individual souls are inseparable, just like the fire and spark. In liberation, the Jivatma understands Paramatma, but do not merge in Paramatma.
3. c) Dvaita: Sri Madhvacharya1238 AD to 1317 AD propounded this school of philosophy called “Dualism” or Dvaita. It considers Brahmanand Atman as two different entities, and Bhakti as the route to eternal salvation. According to Dvaita, Jivatma are many and Paramatma is one. Concerning the soul Madhvacharya says that no two souls are alike. They each have different characteristics, different states of happiness, sorrow etc. the soul becomes similar to God in some respects when it attains Moksha liberated, yet even in these respects it is subservient to God.

These are the basic three schools of Vedanta in Bharat; though they seem to be totally different they lead a person to the ultimate purpose of life Moksha.

Yoga & Tantra Doing and Being

Yoga and Tantra are like two different paths leading to the same destination. Yoga and Tantra both liberate a person from the Cimmerian darkness and lead them unto the Divine Effulgence. But the paths are different as Yoga is the path of Doing and Tantra is the path of Being.

Yoga and Tantra are like two different paths leading to the same destination. Let me define them in my own words.  

1. a) Yoga: The word Yoga literally means Yogais “to join”, “to unite”, or “to attach” from the root yuj. Yoga in figurative sense means yoking or harnessing of oxen or horses. This takes on broader meanings such as “employment, use, application, performance” this actually means employment of all our faculties to refine the quality of life. Yoga also means ‘union’ and here it is the union of Shareera Body, Manas Mind, Bhava Emotions and the Atma So Yoga includes Asanas Physical Postures, Pranayama Breathing Techniques, Dhyana Meditation and Samadhi Unification with the Self. In all if we were to take references from most of the texts of Yoga there is a mention of 72,000 Yoga Asanas, 69 Techniques of Pranayama, 112 techniques of Dhyana and about 5-6 types of Samadhi mentioned. Bringing into practice these techniques and moving towards the union with the Self is the path of Yoga. There are various paths of Yofa itself like Bhakti Yoga the path of love, Gjnana Yoga the path of Knowledge, Karma Yoga the path of clarified action, Raja Yoga the path of meditation and Samadhi and Hatta Yoga the path of severe practice. Many people have contributed to this path with Naada Yoga the path of music, Naatya Yoga the path of dance etc.
2. b) Tantra: Tantra has two connotations one is the spiritual and the second is the physical. In the physical connotation Tantra is an art of pleasing the Gods and Goddesses by prayer and offerings which is described in the Agamas. The second is spiritual connotation here Tantra is the art of ‘Being’ as it says “You are already the Self! So just be!” I will be dealing with the latter here. Tantra is the study/scripture which imparts the process of Sadhana which relieves one from the bondage of crudeness (ta) and gives the freedom of the unending clarity and refinement. Here the crudeness that is referred to is the crudeness that we gather as we grow. When we move away from our real refined and clarified nature then Tantra and the techniques therein bring us back to our refined self. Tantra awakens the genetic and intuitive goodness, clarity and refinity. Tantra is also an intuitional science which helps a Sadhalk in the path of progressive realization of the Divine. It is one of the several paths of attaining Moksha. It can be called as Atma Vigjnana or the clarified knowledge for attainment of Moksha.

Both Yoga and Tantra both liberate a person from the Cimmerian darkness and lead them unto the Divine Effulgence. But the paths are different Yoga is the path of Doing and Tantra is the path of Being. The basic introductory workshop takes about 6 hours whereas an intensive program may take up to one week of residential program.

Importance of AUM

AUM is called as the ‘Pranava’ or the primordial sound. It is said that before the creation there was nothing, there was peace and silence. Then the sound of AUM happened and the creation started. Hence it is believed that AUM pervades through the whole creation.

AUM is called as the ‘Pranava’ or the primordial sound. It is said that before the creation there was nothing, there was peace and silence. Then the sound of AUM happened and the creation started. Hence it is believed that AUM pervades through the whole creation. The AUMkara or the sound of AUM consists of three sounds AA, UU and MM.

Let us look at these three sounds. When we open our mouth and make a sound the first sound that comes is AA hence in all languages the first syllable is AA in different ways it may be A as in English AA in most of the Indian languages, Aleeph in Persian etc. All these make the sound AA. AA is the beginning the first sound. Now when we close our mouth and make a sound, the sound that comes is MM. When the mouth is kept half open and we make a sound, the sound that comes is UU. When these three sounds are combined the sound that comes is AUM.

When a child cries first it makes the sound AAA, this is usually followed by the sound UUU as it continues, then as it gets tired of crying it finally makes the sound MMM before it goes to sleep. It is said that these are the basic sounds which can be made without using the tongue. Incidentally these are the first, middle and the last vowels of most of the Indian languages.  

 In this 3hrs workshop we understand what the importance of AUM in Adhyatma?

The 14 Lokas the nether and the higher worlds

In Bharat we believe that life exists in 14 planes. 1) Sathya Loka, 2) Tapah Loka, 3) Jana Loka, 4) Mahar Loka, 5) Suvaha Loka, 6) Bhuvaha Loka, 7) Bhu Loka, 8) Athala Loka, 9) Vithala Loka, 10) Suthala Loka, 11) Talaatala Loka, 12) Mahatala Loka, 13) Rasatala Loka, 14) Paatala Loka.

All the texts talk about 14 worlds that exist. What are these 14 worlds? What is the import of these worlds? Do they exist physically and also in the subtle? Have these lokas got any connections with the Universe? What is the social or otherwise significance of these Lokas? In Bharat we believe that life exists in 14 planes. They are divided into two categories the upper and lower. Our existing life is said to be in the Bhu Loka and the rest of them are: 1) Sathya Loka, 2) Tapah Loka, 3) Jana Loka, 4) Mahar Loka, 5) Suvaha Loka, 6) Bhuvaha Loka, 7) Bhu Loka, 8) Athala Loka, 9) Vithala Loka, 10) Suthala Loka, 11) Talaatala Loka, 12) Mahatala Loka, 13) Rasatala Loka, 14) Paatala Loka.

These Lokas are described in some of the texts and in folklore. Though the description looks to be like a description of a physical world, to my understanding I feel the descriptions are actually pointing towards a subtler meaning and most probably a “Spiritual Meaning”. This could mean or indicate a person’s spiritual growth or downfall. When a person grows in the spiritual plane he/she starts to create or move from Bhu Loka to Sathya Loka and when the very sorry and unfortunate fall happens, the person moves from Bhu Loka to Paatala Loka. To my understanding I will try to describe the Lokas and their connection with the mental, psychological, emotional, social and spiritual journey of a Sadhak. This 3hrs workshop discusses these aspects of the 14 Lokas.

Introduction to the Darshan Shastras

The Shad Darshanas or the Six classical texts of Dharma which form the most important source of Aadhyatma (spirituality). They are Nyaya, Vaisheshika, Samkhya, Yoga-Tantra, Purva Mimamsa and Uthara Mimamsa.

The fourth pillar of life and the most important one is Moksha. Moksha is considered as the Laksha (Goal) of life towards which every human being has to logically move. But this Moksha is not Sulabha (Easy). The journey towards Moksha begins when a person wants to enquire “Who am I?” What is the purpose of this life? Is there anything beyond the known? When a person goes through this phase and starts to enquire this state is called Mumukhsatva and the person is called Mumukhsu. Here the person is said to start his journey towards Moksha. This journey is the beginning of Aadhyatma (Spirituality). 

The Shad Darshanas or the Six classical texts of Dharma form the most important source of Aadhyatma (spirituality). They are given below with very brief explanations. I shall detail each of them after this.

1. Nyaya: Nyaya literally means “rules”, “method” or “judgment”. It is one of the Shad-Darshanas of the Aastiks schools of Dharma (six orthodox schools of Dharma). This school’s most significant contributions to Indian spirituality were systematic development of the theory of logic, methodology, and its treatises on epistemology (the theory of knowledge, especially with regard to its methods, validity, and scope, and the distinction between justified belief and opinion).
2. Vaisheshika:Vaisheshika is one also one of the Shad-Darshanas of the Aastiks schools of Dharma (Indian Spirituality Vedic systems) from ancient Bharat. In its early stages, the Vaisheshika was an independent philosophy with its own metaphysics, epistemology, logic, ethics, and soteriology (the doctrine of salvation). Over time, the Vaisheshika system became similar in its spiritual/philosophical procedures, ethical conclusions and soteriology to the Nyaya school of Hinduism, but retained its difference in epistemology and metaphysics.
3. Samkhya:Samkhya is also one of the Shad-Darshanas of the Aastiks schools of Dharma and spirituality. It is most related to the Yoga school of Dharma, and it was influential on other schools too. Samkhya is an enumerationist philosophy whose epistemology accepts three of six pramanas (proofs) as the only reliable means of gaining knowledge. These include Pratyaksa (direct), Anumaṇa (inference) and Shabda also known as Aagama (Word told by somebody of mentioned in some scripture. Samkhya is sometimes described as one of the rationalist schools of Indian philosophy as it relays more on reason very strongly.
4. Yoga-Tantra Darshana:Yoga is also one of the Shad-Darshanas of the Aastiks schools of Dharma or spirituality. Yoga-Darsana is based on the exposition of the epistemological, metaphysical, and methodological ideas of an age-long meditative tradition codified in the work of Maharishi Patanjali widely known as Patanjali Yoga Sutras. Yoga-Darsana is concerned primarily with acquisition and perpetuation of two states of mind referred to as Sapaksha (collocative) with Yoga and they are Ekagrata (the state of the one pointed mind) and Niruddha (the state of the inhibited mental functions).
5. Purva Mimamsa:Purva Mimamsa Sutras, written by Rishi Jaimini is one of the most important Shad-Darshanas of the Aastiks schools of Dharma and sirituality. Rishi Jaimini was one of the disciples of sage Veda Vyasa the author of the Mahabharata. The work is divided into twelve Adhyayas (chapters), which are further divided into sixty Padas (sections).The text provides rules for the interpretation of the Vedas and also provides philosophical justifications for the observance of Vedic rituals, by offering meaning and significance of Vedic rituals to attain Moksha
6. Uthara Mimamsa: (Vedanta) Mimamsa is a Sanskrit word that means “reflection” or “critical investigation” and thus refers to a tradition of contemplation which reflected on the meanings of certain Vedic texts. Uthara Mimamsais also one of the Shad-Darshanas of the Aastiks schools of Dharma or spirituality. This particular school is known for its philosophical theories on the nature of dharma, based on hermeneutics of the Vedas, especially the Brāḥmanas and Saṃhitas. Uttara-Mimamsa was thus called for their focus on the Uthara (later) portions of the Vedas the Upaniṣads. While both Purva (earlier) and Uthara (later) Mimamsa investigate the aim of human action, they do so with different attitudes towards the necessity of ritual praxis.

Upanishad

Upanishad, this word means “Sitting in the Proximity” and it implies “Sitting in Proximity of the Guru to acquire Gjnana (The Supreme Knowledge)”. In the Vedic Parampara as there are the 4 Vedas there are Upanishads which evolved out of the knowledge essence of these Vedas. The Upanishads are commonly referred to as Vedanta. Vedanta has been interpreted as the “Last chapters, parts of the Vedas” and alternatively as “The highest purpose of the Veda”. The concepts of Brahman (Supreme Reality) and Atman (Soul, Self) are central ideas in all of the Upanishads. The Mukhya Upanishads (Princple Upanishads), Brahma Sutra and the Bhagavad Gita are considered as thje Prasthanatrayi the principle source of Gjnana for Vedantic schools of Bharat.

In this chapter I am trying to introduce the 108 Upanishads attached to the respective Vedas.

I have listed below 108 Upanishads as per the list contained in the Muktikopanishad. I have arranged them in four categories according to the particular Veda to which each of them belong.

1. Rigveda (10):Aitareya, Atmabodha, Kaushitaki, Mudgala, Nirvana, Nadabindu, Akshamaya, Tripura, Bahvruka, Saubhagyalakshmi.
2. Yajurveda (50):Katha, Taittiriya , Isavasya , Brihadaranyaka, Akshi, Ekakshara, Garbha, Prnagnihotra, Svetasvatara, Sariraka, Sukarahasya, Skanda, Sarvasara, Adhyatma, Niralamba, Paingala, Mantrika, Muktika, Subala, Avadhuta, Katharudra, Brahma, Jabala, Turiyatita, Paramahamsa, Bhikshuka, Yajnavalkya, Satyayani, Amrtanada, Amrtabindu, Kshurika, Tejobindu, Dhyanabindu, Brahmavidya, YogakundalinI, Yogatattva, Yogasikha, Varaha, Advayataraka, Trisikhibrahmana, mandalabrahmana, Hamsa, Kalisantaraaa, Narayana, Tarasara, Kalagnirudra, Dakshinamurti, Pancabrahma, Rudrahrdaya, SarasvatIrahasya.
3. SamaVeda (16):Kena, Chandogya, Mahat, Maitrayani, Vajrasuci, Savitri, Aruneya, Kundika, Maitreyi, Samnyasa, Jabaladarsana, Yogacudamani, Avyakta, Vasudevai, Jabali, Rudrakshajabala.
4. Atharvaveda (32):Prasna , Mandukya, Mundaka, Atma, Surya, Narada-Parivrajakas, Parabrahma, Paramahamsa-Parivrajakas, Pasupatha-Brahma, Mahavakya, Sandilya, Krishna, Garuda, Gopalatapani, Tripadavibhuti-mahnarayana, Dattatreya, Kaivalya, NrsimhatapanI, Ramatapani, Ramarahasya, HayagrIva, Atharvasikha, Atharvasira, Ganapati, Brhajjabala, Bhasmajabala, Sarabha, Annapurna, TripuratapanI, Devi, Bhavana, SIta.

This 3hrs introductory workshop gives a bird’s eye view of the Upanishads.

Gurus and the Various Guru Paramparas – Spiritual Masters and their lineages

Guru is not a Mentor or Spiritual Master this is what the scriptures say about the Guru “Gu karo andhakarasya Ru karo thnnivarakaha” which actually when translated means “One who leads from the darkness of ignorance to the light of knowledge.”

Guru The word Guru is usually equated to Mentor or Spiritual Master whereas it actually means “One who leads us from the darkness of ignorance to the light of knowledge.” This is revealed here in this one line “Gu karo andhakarasya Ru karo thnnivarakaha” which actually when translated means “One who leads from the darkness of ignorance to the light of knowledge.”

A Guru can’t be called as a Mentor or Spiritual Master as both these words Mentor and Master don’t fint into the grove of a Guru. There are very wrong and bad useage of this word as ‘Management Guru’, ‘Technology Guru’ etc. these words are actually bringing down the basic value that the word Guru holds.

Parampara: Now I shall come to the word Parampara, usually this word is equated to tradition. Let me tell you what is Tradition; it is the transmission of customs or beliefs from generation to generation, or the fact of being passed on in this way, a long-established custom or belief that has been passed on from one generation to another, an artistic or literary method or style established by an artist, writer, or movement, and subsequently followed by others.

But here Parampara means that which is eternally (Param) from the Beyond (Para). Hence Parampara is something that which is followed as it is eternal and from a plane which is beyond the known. It is something that is followed “Intuitively” without questioning.

With the above in place let me take you through the world of Guru Paramparas of Bharat which are well known. Also we shall discuss a brief history, purpose of establishing this Parampara, the prominent Gurus who lived in the Parampara and various aspects like Beliefs, Practices and Philosophies of these Paramparas. Basically I will be discussing these Six Guru Paramparas that I have come across in my travels.

1. Adwaita Guru Parampara
2. Dwaita Guru Parampara
3. Vishistadwaitha Guru Parampara
4. Natha Guru Parampara
5. Sikh Guru Parampara
6. Konkani Guru Paramparas