1. Mangalam means inbam, sukham, about the one who gives this inbam.
2. Sukham sadhanam dharmam. Dharmam taught by shAstram.
3. Vishaya sukham is possible only by dharmam, via punyam.
4. Above shastram is ishvara who is the sukha sadhanam, mangalanam cha mangalam, bhagavan.
5. Inbartukku inbam kodukkum, sadhanam dharma, dharma shastram, param iti narayanaH
6. NarayanaH we should look at pure consciousness. Via form, always think of formless.
Formless is also our nature, but looking as though having form, due to maya.
7. DevatAnam , daiva of devas, Sense organs are also devas, devAnam devaH, pure consciousness is the head of all the body and everything also, jyotishAm jyotiH, devatam, daivatAnam cha, bhutAnam pitha. Of all bodies.
8. Nitya pita is chaitanyam. Avyaya , vyaya rahitah, yah devaha, saha, ekam daivatam loke iti vAkyarthaH
9. Elaam uyirgalukku thandai, he is loke ekam daivate iti vAkyarthah, he alone is daivam.
10. Shvetashvatara upanishad. In this two mantras are qouted, for ekam daivatam.
Here daivatam, bhutanam avyayah, eko devaH, sarva bhuteshu, pure consciousness.
Sarva vyapi, karma adhyakshaH, sarva bhotadivasah, in all bodies, all bodies reside in him, he is the seer, he is consciousness, unarvu, he alone is, nirgunah, independent, entire universe depends on him, nirgunashcha, attributeless. Pure cosnciousness alone is daivatam.
Another mantra, the god who, in the beginning of creation, created lord brahma, gave him the vedas, that devaH, and had this universe manifest, to that lord, I see him , as the one who is lighting up my mind, body senses, the pure consciousness, I, take refuge in him alone.
Chaitanya saranAgati. I am chaitanya svarupoham asmi.
11. Chandogya
How you can say ekameva advitiyam, when there is jiva and ishvara.
No, that brahman alone is present as jiva. He alone manifest and enters, pravishtaH, entry into the manifestation.
The shruti says this without any change, that buddhi intellect, and the vrtti, the thought, the chaitanya is present as witness as sakshi in that thought. In the same way, it is available in the body mind complex, entered is not the meaning, but the meaning is availability and not entering from outside, there is abhedah.
Jivatama paramatma bheda is there, how can you say? Its not true, paramatma alone is showing oneself as sakshi, there is no bheda.
He alone qouted , kali yuga bhagavan nama, and now he jumps to what, to ADVAITAM, immediately.
12. Another objection -- When there is an entered, and and enterer, and also one entering many upadhis, arent they different, how can you say they are one?
No matter how many bhedas you say, all the bhedas are kalpitam on the ekam daivah alone,
The entry is something like the dream creation and entering my dream. I am the dream, so the entry is in the form of that , its not like a real entry. The dream is maya, the dream is very important for us.
This prapancha is as important as the dream prapancha.
Mayajaal. It is mayajal. Only keeping in mind the dream world, only then we will understand.
The minds projection is there. I am a sakshi.
Even in the dead matter, the sat rupa alone is express, the chit and anata rupam is not expressed.
There is living matter and non living matter.
In the living matter, the chit and ananda rupam is manifest.
In the non living matter the sat rupam alone is pravishtam.
We give havis to that one deva, the ekaram lopen. the eka daivata, the eka daivata is called out in , even in rig veda, ekasyai deva,
Like one fire, takes various forms, same way one consciousness, is showing as various objects,
Form also is isvhara, formless also ishvara. When we switch off fire, the heat and fire where it went, it went nowhere, so with overall fire,
Even if body is gone, the consciousness remains, like light remains when the hand is taken out. Like air is inside and outside, it is everywhere, atma or consciousness or brahman is everywhere. All pervasive, hence we call brahman as ishvara.
The ganesha chaturthi is like that, as mud we worship god, we put the ganesha back into the water, and he goes back from mud form,
Manmulam, manbudaya porulai vazhi pattu, thaan manbudaya porul aagi, mannai mannaki vidukiran.
Asmin haridra bimba dhyayami, yatasthanam pratishtapayami.
vayuH many forms of baloon, all god like baloons, all vigrahas are 5 metals, or stone, like nandi, and dakshinamurti. All is wood, if we see as form, its form. We should be able to see both, that is jnanam.
Chidekarasa amruta labhena, yatha ekah vayuH, Same way in a big plane, the air is taking care of, the tyre alone handles. Vayu has lots of shakti. Namaste vayo. They clean and break things using air. Air has lots of strength. One god, sarvabhutantaratma, yatha sarvalokasya chaksuh, suryaH. One surya alone is. Agni is having rupam and arupam . Vayu is totally arupam. SuryaH, sarvalokashya chakshuH, the one who is witness or eyes to all. If there is a dosha in the eyes, it wont affect the sun that illumines the eye.
He illumines both ditch water and ganga jal, and he loses nothing. Same way, the one who is pervading all the bodies, the one who lights all the thoughts good and bad, the light is not impacted, the consciousness remains free, asangatvam, its avilable in gita also in kshetra kshtrajna vibhaga.
First drstanta, and then why examples namely drAshtAntam.
Agni and vayu, then surya, ekatvam, asangatvam, sarvaprakashatvam, sarva bhoota antaratma, our sorrow, loka dukham, doesnt impact this being, ishvara.
13. The one , who is the only one, svarupa, and has everything in his control, that one is in our own heart, and has to be seen through guru shastra anupashyanti, within us itself we can see him, no need to see all over the world, by knowing myself, I know all, the ones who use guru shastra, and understand this, they are dhIraH, they alone obtain constant, or permanent sukham.
14. THe one that is permanent among permanent one, the mei porul, is the one who grants everything to everyone, and its like mono acting, object is me, subject is me. I am the bhokta and bhoga and the bhoga data, They all obtain constant peace, first he said happiness now saying peace, others dont get this peace. Advaita jnanam gives sukham and shanti.
Kimekam daivatam loke
2. Sukham sadhanam dharmam. Dharmam taught by shAstram.
3. Vishaya sukham is possible only by dharmam, via punyam.
4. Above shastram is ishvara who is the sukha sadhanam, mangalanam cha mangalam, bhagavan.
5. Inbartukku inbam kodukkum, sadhanam dharma, dharma shastram, param iti narayanaH
6. NarayanaH we should look at pure consciousness. Via form, always think of formless.
Formless is also our nature, but looking as though having form, due to maya.
7. DevatAnam , daiva of devas, Sense organs are also devas, devAnam devaH, pure consciousness is the head of all the body and everything also, jyotishAm jyotiH, devatam, daivatAnam cha, bhutAnam pitha. Of all bodies.
8. Nitya pita is chaitanyam. Avyaya , vyaya rahitah, yah devaha, saha, ekam daivatam loke iti vAkyarthaH
9. Elaam uyirgalukku thandai, he is loke ekam daivate iti vAkyarthah, he alone is daivam.
10. Shvetashvatara upanishad. In this two mantras are qouted, for ekam daivatam.
Here daivatam, bhutanam avyayah, eko devaH, sarva bhuteshu, pure consciousness.
Sarva vyapi, karma adhyakshaH, sarva bhotadivasah, in all bodies, all bodies reside in him, he is the seer, he is consciousness, unarvu, he alone is, nirgunah, independent, entire universe depends on him, nirgunashcha, attributeless. Pure cosnciousness alone is daivatam.
Another mantra, the god who, in the beginning of creation, created lord brahma, gave him the vedas, that devaH, and had this universe manifest, to that lord, I see him , as the one who is lighting up my mind, body senses, the pure consciousness, I, take refuge in him alone.
Chaitanya saranAgati. I am chaitanya svarupoham asmi.
11. Chandogya
How you can say ekameva advitiyam, when there is jiva and ishvara.
No, that brahman alone is present as jiva. He alone manifest and enters, pravishtaH, entry into the manifestation.
The shruti says this without any change, that buddhi intellect, and the vrtti, the thought, the chaitanya is present as witness as sakshi in that thought. In the same way, it is available in the body mind complex, entered is not the meaning, but the meaning is availability and not entering from outside, there is abhedah.
Jivatama paramatma bheda is there, how can you say? Its not true, paramatma alone is showing oneself as sakshi, there is no bheda.
He alone qouted , kali yuga bhagavan nama, and now he jumps to what, to ADVAITAM, immediately.
12. Another objection -- When there is an entered, and and enterer, and also one entering many upadhis, arent they different, how can you say they are one?
No matter how many bhedas you say, all the bhedas are kalpitam on the ekam daivah alone,
The entry is something like the dream creation and entering my dream. I am the dream, so the entry is in the form of that , its not like a real entry. The dream is maya, the dream is very important for us.
This prapancha is as important as the dream prapancha.
Mayajaal. It is mayajal. Only keeping in mind the dream world, only then we will understand.
The minds projection is there. I am a sakshi.
Even in the dead matter, the sat rupa alone is express, the chit and anata rupam is not expressed.
There is living matter and non living matter.
In the living matter, the chit and ananda rupam is manifest.
In the non living matter the sat rupam alone is pravishtam.
We give havis to that one deva, the ekaram lopen. the eka daivata, the eka daivata is called out in , even in rig veda, ekasyai deva,
Like one fire, takes various forms, same way one consciousness, is showing as various objects,
Form also is isvhara, formless also ishvara. When we switch off fire, the heat and fire where it went, it went nowhere, so with overall fire,
Even if body is gone, the consciousness remains, like light remains when the hand is taken out. Like air is inside and outside, it is everywhere, atma or consciousness or brahman is everywhere. All pervasive, hence we call brahman as ishvara.
The ganesha chaturthi is like that, as mud we worship god, we put the ganesha back into the water, and he goes back from mud form,
Manmulam, manbudaya porulai vazhi pattu, thaan manbudaya porul aagi, mannai mannaki vidukiran.
Asmin haridra bimba dhyayami, yatasthanam pratishtapayami.
vayuH many forms of baloon, all god like baloons, all vigrahas are 5 metals, or stone, like nandi, and dakshinamurti. All is wood, if we see as form, its form. We should be able to see both, that is jnanam.
Chidekarasa amruta labhena, yatha ekah vayuH, Same way in a big plane, the air is taking care of, the tyre alone handles. Vayu has lots of shakti. Namaste vayo. They clean and break things using air. Air has lots of strength. One god, sarvabhutantaratma, yatha sarvalokasya chaksuh, suryaH. One surya alone is. Agni is having rupam and arupam . Vayu is totally arupam. SuryaH, sarvalokashya chakshuH, the one who is witness or eyes to all. If there is a dosha in the eyes, it wont affect the sun that illumines the eye.
He illumines both ditch water and ganga jal, and he loses nothing. Same way, the one who is pervading all the bodies, the one who lights all the thoughts good and bad, the light is not impacted, the consciousness remains free, asangatvam, its avilable in gita also in kshetra kshtrajna vibhaga.
First drstanta, and then why examples namely drAshtAntam.
Agni and vayu, then surya, ekatvam, asangatvam, sarvaprakashatvam, sarva bhoota antaratma, our sorrow, loka dukham, doesnt impact this being, ishvara.
13. The one , who is the only one, svarupa, and has everything in his control, that one is in our own heart, and has to be seen through guru shastra anupashyanti, within us itself we can see him, no need to see all over the world, by knowing myself, I know all, the ones who use guru shastra, and understand this, they are dhIraH, they alone obtain constant, or permanent sukham.
14. THe one that is permanent among permanent one, the mei porul, is the one who grants everything to everyone, and its like mono acting, object is me, subject is me. I am the bhokta and bhoga and the bhoga data, They all obtain constant peace, first he said happiness now saying peace, others dont get this peace. Advaita jnanam gives sukham and shanti.
Kimekam daivatam loke
