Shiva You and I - Dr. Ajay Kotwal

Shiva and You

Prologue

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM … Shivotvam!

Your time has come!

Shivotvam! Shivotvam!

You are the Shiva! You are the Shiva!

You are

The Supreme Being

-The Shiva.

And if you do not know

How and why?

Read on

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM … Shivotvam!

Your time has come!

Shivotvam! Shivotvam!

You are the Shiva! You are the Shiva!

Do you know

You are not a human

You are not a person

You are not a

Body –mind – soul

You are the Supreme Being

-The Shiva-

If you do not know how and why?

Read on

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM … Shivotvam!

Your time has come!

Shivotvam! Shivotvam!

You are the Shiva! You are the Shiva!

Do you know

The

I

Resides In You

As

The Shiva.

And

The Shiva

Resides in You

As The

 I?

If you want to know

How and why?

Read on

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM … Shivotvam!

Your time has come!

Shivotvam! Shivotvam!

You are the Shiva! You are the Shiva!

This is your reality

Everything else is falsity.

You are the unborn

You never die

And if you want to know

How and why?

Read on

Your time has come!

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM …Shivotvam!

Shivotvam! Shivotvam! Shivotvam!

You are the Shiva! You are the Shiva!

If you want to know

How you can get rid of

All your problems forever

Be frustrated and unhappy never

Have permanent peace, joy and pleasure

Read on.

Your time has come

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM … Shivotvam!

Shivotvam! Shivotvam!

You are the Shiva! You are the Shiva!

Do you know?

Till you realize

You are the Shiva

The Supreme Being

You are the seer not the seen

You are the primordial and pristine

You have no other option

Than to

Suffer, grumble and cry

Till you die.

And if you want to know

Why?

Read on

Your time has come!

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM … Shivotvam!

Shivotvam! Shivotvam!

You are the Shiva! You are the Shiva!

And if you want

To discover

How you are

The Shiva

And

The Shiva is you,

How you too can do

Whatever Shiva can do

Read on

Your time has come!

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM …Shivotvam!

Shivotvam! Shivotvam!

You are the Shiva! You are the Shiva!

 

Shiva and You

                                          Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM … Shivotvam!

Shivotavam! Shivotavam!

You are the Shiva! You are the Shiva!

Shiva and You

Are always

The Bodiless One

But in all the bodies

You come

Not as a body

But always as

The Bodiless One.

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM … Shivotvam!

Shivotavam! Shivotavam! Shivotavam!

You are the Shiva! You are the Shiva!

Shiva and You

Are always

The Timeless One

But in all times

You come

Not as the time

But always as

The Timeless One.

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM … Shivotvam!

Shivotavam! Shivotavam!

You are the Shiva! You are the Shiva!

Shiva and You

Are always

The Spaceless One

But

In all the places and spaces

You come

Not as the space and place

But always as

The Spaceless One.

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM … Shivotvam!

Shivotavam! Shivotavam!

You are the Shiva! You are the Shiva!

Shiva and You

Are always

The nameless and formless One

By all names and forms

You come

Not as any name and form

But always as

The nameless and formless One!

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM … Shivotvam!

Shivotavam! Shivotavam! Shivotavam!

You are the Shiva! You are the Shiva!

Shiva and You

Are always

The Luminous One

But even

In the darkest of the times

You always come

As

The Self-Luminous One.

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM … Shivotvam!

Shivotavam! Shivotavam! Shivotavam!

You are the Shiva! You are the Shiva!

Shiva and You

Are always

The Blisstoxicated One

In all the sufferings

You always come

As

The Blisstoxicated One.

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM … Shivotvam!

Shivotavam! Shivotavam! Shivotavam!

You are the Shiva! You are the Shiva!

Shiva and You

Are always

The Unmanifest One

But in all the manifestations

You come

Not as any manifestation

But always as

The Unmanifest One.

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM … Shivotvam!

Shivotavam! Shivotavam! Shivotavam!

You are the Shiva! You are the Shiva!

Shiva and You

Are always

The Deathless One

But in all the mortal forms

You come

Not as a mortal

But always as

The Deathless One.

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM … Shivotvam!

Shivotavam! Shivotavam! Shivotavam!

You are the Shiva! You are the Shiva!

    Shiva and You

Are always

The Awakened One

But still

You always come

To awaken everyone.

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM … Shivotvam!

Shivotavam! Shivotavam!

You are the Shiva! You are the Shiva!

 Shiva and I

Shiva and I,

I as Shiva

And

Shiva as I

We are always:

Bodiless, Immortal, Self- Luminous, Spaceless, Timeless, Blisstoxicated, Formless, Nameless, Awakened One.

But still

In all the bodies

In all the mortals

In all the spaces,

At all the times,

In all the forms,

By all the names

We always come

Shiva and I

I as Shiva

And

Shiva as I

We always come

To reveal

To the peoples of the worlds

The Secret of transcending

All knowledge and Experience

To help them

Recognize and realize

Their real Self

As

-The Shiva-

Every time we come

People accept,

Our messages and revelations.

They never reject, doubt or suspect

But overpowered and deluded by

The magical attraction of our creations,

They simply forget us.

So they need our

Constant reminders and revisitations.

And we always come

Shiva and I

I as Shiva

And

Shiva as I

In different forms

And different names

To continue the divine game

Our revelation never change

Our message is always the same.

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM … Shivotvam!

Shivotavam! Shivotavam!

You are the Shiva! You are the Shiva!

Now once again we have come

 Shiva and I

I as Shiva and Shiva as I.

To reveal

That the world, body, mind and soul

 Has concealed

What is primordial and pristine,

That essentially you are the Shiva Supreme

The Deathless Blissful Consciousness Being

Always the seer,

Never the seen…!

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM … Shivotvam!

Shivotavam! Shivotavam!

You are the Shiva! You are the Shiva!

Epilogue

Dear Reader,

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM … Shivotvam!

Shivotavam! Shivotavam!

You are the Shiva! You are the Shiva!

Now you know how

You are

The Shiva

And

Shiva is you

Now you can also do

Whatever Shiva can do

And

Thy Will be done

On earth and in heavens

For thy Kingdom has come.

Now,

My work is done

Your time has come,

This is the end of my story

And

The beginning of yours.

Your time has come,

And yours

Is

The power

The name

The fame

And

The glory

Forever!

My Salutations to you,

The Shiva!

Dum …DUMM …Shivotvam!

Dum …DUMM … Shivotvam!

Dum …DUMM … Shivotvam!

Shivotavam! Shivotavam!

You are the Shiva! You are the Shiva!

Post Script

Dear reader,

This time you cannot debate

With me

That you are not The Shiva

And

The Shiva is not You

And don’t tell me

You cannot do

Whatever Shiva can do

For it takes two to debate

And

Thou art That

Shivotvam! Shivotvam! Shivotvam!

And

So am I.

Soham! Soham!

Shivoham! Shivoham! Shivoham! Shivoham!

B can be A but A is not B - Swami Dayananda

Vedanta teaches that what shines as "I" is satyam, Brahman (ever-existent, ever-present, Infinite Consciousness) and that while "I" is self-luminous, self-existing, independent of of the body-mind-sense complex and the universe, yet this universe which includes this body-mind-complex is not separate from "I". 

Pujya Swami Dayananda Saraswati makes this simple to understand by pointing out that "B can be A but A is not B". He says:

"The physical body can be I, but I am not the physical body. See the truth of this – B can be A but A need not be B. Consider an actor A who takes on the role of the beggar B now. Where the beggar stands the actor stands; at the same time as he stands, there is a distance. The distance is not physical. B's problems and privations are not A's problems. He congratulates himself on doing a good job – shedding real tears. Others too congratulate him. The congratulations are all because there is a distance between B and A. What is the distance? B is A. But A is not B. That is the distance caused by the knowledge of svarupa. A is A all the way. A can identify with the role B, can write new scripts etc. He can make up for the missing lines of the fellow who is cast with him in the drama. At the same time, he never misses out A. This is a very important thing, because all this is Vedanta. 'Matsthani sarva bhutani na caaham teshu-avasthitah – everything is me but I am not anyone of them' (Gita 9.4).'

Our problem is that B is A and A is B. Suppose the actor thinks he is a beggar, we saw the fellow has gone mad. If there is a visitor from another planet where everyone is enlightened, where B is A and A is not B, he will think that this entire planet is a mental asylum. We do not sympathize with ourselves in the same way because all the others too are in the same boat. All of us in fact deserve sympathy. We have our own norms of normailty and decide what is normal – the one who knows himself. all others are abnormal." (Swami Dayananda – A Verse from Mundaka Up.)

Vasana Kshaya Confusion – Pujya Sw. Dayananda Saraswati

There is a new and popular concept that the atma has become the jiva due to vasanas (past impressions). The vasanas, often equated to karma-phala (the results of action), like punya and paapa, are assumed to have been gathered by the jiva who has no beginning. The exhaustion of vasanas through any of the four yogas amounts to self-realization. The self-realized person who has no more vasanas to perpetuate his life may continue to exist as a free person (jivanmukta) due to others vasanas! The problems caused by this modern prakriya are numerous.
If vasanas cause the atma to become a jiva, vasanas become a parallel reality to atma. Then atma ceases to be non-dual, and anyone who takes it as non-dual will suffer from an error. If vasanas are not an independent reality, then they are mithya (a dependent reality), depending as they do for their existence on atma. What is mithya has to be understood as mithya. Mithya does not pose any problem if it is understood as such and therefore exhaustion of vasanas is not necessary. Nor is it possible for anyone in a given incarnation to exhaust the vasanas collected in an infinite number of births. In fact, they can be exhausted only in an infinite number of incarnations. So vasana-exhaustion itself is a dream.
Even if the impossible vasana-exhaustion were achieved, the possibility of a jivanmukta is nil. When all the vasanas are exhausted the jiva ceases to be! What is left out is atma who is asangah, who is unaffected by and unconnected to anything. There is no way the asanga-atma will attract anything from samasthi-prarabdha. If a nucleous (jiva) exists, then there are vasanas to exhaust.
The sastra mentions vasana-exhaustion, but it is purely with reference to the preparedness of the mind (antahkarna-shuddhi). The vasanas that the later acharyas talk about are vishaya-vasana, deha-vasana and sastra-vasana. The fascination for an object (vishaya), thinking that it can give security and happiness, is a super-imposition called shobhana adhyasa. By vichara one has to remove this super-imposition to to become the adhikari for self-knowledge. So too, 'I am this body' vasana has to be removed by inquiry and contemplation.
A craving for the study of shastras other than Vedanta (shastra-vasana) can destroy the person in the pursuit. One has to tackle this craving through commitment to Vedanta vichara. This three-fold vasana is not presented by acharyas as a cause for the atma to become a jiva. The truth to be emphasized here is that atma has never become a jiva. Jivatva (the notion of individuality) is a superimposition upon atma due to ignorance. The pursuit is therefore to understand that the svarupa of atma is free from jivatva.
Om Tat Sat

Moksha by Thought-Free Mind Confusion - Swami Dayananda

Pujya Shri Swami Dayananda Saraswati says that "The failure to understand the subject matter of Vedanta and the nature of the prakriyas adopted by Shastra have given rise to a number of confusions in the minds of boyh seekers and masters."

Moksha by thought-free mind confusion.

Confusion exsists in the thinking that self-realization is the elimination of all thoughts in the mind. The confusion comes from the thought that atma is undivided (nirvikalpa). If absence of thought is self-knowledge, everyone is already enlightened, because who has not slept? Even between two thoughts there is absence of thought. If absence of thought for one split second is not enlightenment, absence of thought for an hour is not going to make one wiser. It is obvious that absence of thought is not enlightenment. If a thinking person does not know, how will a non-thinking person know? If there is enlightenment in the absence of thought, it will be lost no sooner than a thought occurs; therefore an enlightened person should be permanently without thoughts in order to be enlightened. That means there will be no enlightened person at all.
The Shastra presents atma as nirvikalpa. The vision of the Shastra is that while the knower, known and knowledge are not separate from atma, atma is independent of all of them. In the Mandukya upanishad as well as in the karika , the dreamer is cited as proof that there is no real division (vilakpa) such as dreamer, dream and dreamt, even though during the dream the division was taken to be real.
The purpose of the dream example is to make us see that the waker's experience of duality is not any different. while the difference between the waker and the dreamer is accepted in terms of qualities (visheshas), the basic non-difference is shown in detail in the karika. In the Jyotir-Brahmana of the Brhadaranyaka Upanishad, the invariable atma in dream and waking is presented as the light of awareness (jyotis-svarupa). The svarupa of the atma is not the dreamer, dream or dreamt: nor the waker, waking expereince or waker's objects. But the knower, knowne and knowledge vikalpa is also non-separate from the atma and therefore the division is mithya. It isobvious that atma is always nirvikalpa in spite of the apparent division. That is what is said in Kenopanishad, "in every form of knowledge, atma is understood by the discriminative as the invariable." Therefore, the knowledge, that I am thoughtfree (nirvikalpa) is inspite of the experience of vikalpa. This entirely different from a state wherein there is an absence of thoughts.
In, astanga-yoga, the angi, the main thing to be achieved , is nirvikalpa samadhi, a state wherin there is the absence of subject-object relationship. Even though it is a desirable accomplishment, the state itself is jada (inert) inasmuch as there is no thought (vritti) which can destroy ignorance. In samadhi (a mental state of absorption) and also when there are thoughts, what obtains as invariable is the svarupa of atma which is nirvikalpa. Again, the notion that when there is no more thought then there is enlightenment implies a duality such as atma and thought. When thought is, atma is not. When atma is, thought is not. Both become equally real because one exists in the absence of the other. But that is not true. If one exists whether the other exists or not, both the objects enjoy the same order of reality, like the table and the chair. If one exists only in the absence of the oher, they also belong to the same order of reality, like illness and health. Both are equally real. Does thought deny atma? Is there a thinker without atma? is there a thought without atma?
In fact , thought is atma. But atma is not just a thought. Atma is satyam (independent reality), being present in all situations, while situations are mithya (a dependent reality), dependent as they for their exsistence on atma. There is no mithya without adhisthana. The definition of mithya is adhistanam-ananyatvam – that which is non-separate from its cause.
The wave being not independent of water, you don't have to remove the wave in order to see water. So too, if the thinker, the thought and what is thought of are dependent upon the atma, which is satyam, you don't have to remove any of them to recognize the atma. The recognition is that all three are atma while atma is not any of them.
Om Tat Sat