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Yagnopaveetham is a triple stranded sacrificial filament joined by a knot called Brahmagranthi that is worn by those initiated into the Gayathri recital.
Yagnopaveetham means a sacred covering on the body without which a Yagna or a sacred ritual cannot be performed.
- Its also called as Brahmasuthram.
- In telugu it is called as Jandhyam,
- In tamil it is called Poonal,
- In kannada it is called as Janivara.
- In english it is called sacred thread.
Yagno-pavita means ‘thread of sacrifice’ that symbolizes the sacrifice of ego, anger & selfishness.
- What significants three threads in Janivara?
'Janivara' , the sacred thread is a composition of 3 threads, signifying Goddesses Gayatri (thought), Saraswati (word) and Savitri (deed) respectively.
- Who should wear Yagnopaveetham?
In olden days both men and women used to wear Yagnopaveetham. But nowadays only men who are eligible and initiated into Gayathri Manthra wear it.
Among the Varnas, Brahmin, Kshatriya, Vysya who is a dwija can wear Yagnopaveetham. They should start wearing from the day they are initiated into the Gayathri Manthra which generally happens through a ceremony called Upanayanam.
- How many Yagnopaveethas one should wear?
It is said that a,
1. Brahmachari (unmarried person) should wear only one Yagnopaveetham that has three strands.
2. A Grihastha (married person) should wear two such Yagnopaveethas. It is in practice to wear three Yagnopaveethas by a Grihastha, the third one that acts as an Uttareeyam (upper dhothi).
- What should be its length?
When you wear the length of Yagnopaveetham should come up to the navel level and it should be neither above nor below the navel.
It is said that if it is below the navel it will lead to the loss of power of penance and if it is above the navel it is Ayuksheenam (decline in longevity).
Manu Smruthi says that the potion below the navel is impure. We also find a reference to this in Dharma Sindhu.
- Who are the Presiding Deities of Yagnopaveetham?
Omkaram (Pranava),
Agni,
Naaga,
Soma (Moon),
Pithru Devathas, Prajapathi,
Vayu,
Surya and
Vishve Devathas
are the Presiding Deities of Yagnopaveetham.
- How to wear & remove Yagnopaveetham?
Wear Yagnopaveetham one by one reciting the relevant sankalpa and Yagnopaveetha dhaarana manthra.
Every time Aachamanam should be performed and Gayathri manthra should be recited ten times.
While wearing Yagnopaveetham it should be held by both hands with the knot in the Yagnopaveetham being held above by the right hand facing upwards.
Similarly old and worn out Yagnopaveetham should not be removed from above the neck.
It should be removed from below the navel without touching the feet. Logic behind removing from below the navel could be;
Man is said to be purer above the navel. Manu Smruthi says that, portion below the navel is impure. After changing Yagnopaveetham the old one worn becomes a decayed thing. It should not be removed from sacred portion of the body that is above the head.
- Posture of Yagnopaveetham:
Generally we come across three postures of wearing Yagnopaveetham.
- One is Upavita where the Yagnopaveetham is worn over the left shoulder and under the right arm. This posture is used for performing auspicious ceremonies and sacred rituals related to Gods.This is called “Savya” position. Under normal circumstances Yagnopaveetham should always be in Savya position.
2. The second one is Praachinavita where, Yagnopaveetham is worn above the right shoulder and under the left arm. This position is used while performing sacred rites to the Forefathers (Pitru Karya). This is called “Apasavya” position.
When Yagnopaveetham is worn around the neck and over the chest in maalakara (like a garland) and is held with both thumbs in the region of the heart and above the naval, it is Nivita.
This form is used during Rishi tarpana, sexual intercourse, answering nature calls, while carrying a corpse etc.
One would have observed devout Brahmins tying their Yagnopaveetham tightly to the right ear/left ear while attending nature calls.,While it is to protect the sacred thread from becoming soiled during the course of attending nature calls, there is also a health significance involved in it.
It is said that important nerves connecting excretory system pass through right/left ear. While passing urinals it is worn round the right ear and while passing stools it is worn round the left ear.
When pressure is applied it helps in regulating the functioning of excretory organs, perhaps the concept of Acupressure.
- When to Change the Yagnopaveetham?
When once a person starts wearing Yagnopaveetham in normal circumstances it should not be removed and should be worn always (24 hours-365 days).
It is like a woman wearing a Mangala-Suthra forever. But in practice it is not possible to wear the same Yagnopaveetham permanently. Due to wear and tear, it may get soiled or worn out or gets broken and needs to be changed. One should not wear a broken or worn out Yagnopaveetham.
Apart from this it should be changed under the following circumstances.
Once in a year on the day of Upakarma;
Whenever there is Jataasoucham or Mruthaasoucham (birth/death in the family) after completion of the stipulated period of asoucha.
Whenever one visits the Cremation Ground or touches a Corpse.
Whenever one happen to touch a woman during menstruation.
Whenever the threads of Yagnopaveetham are severed or it is soiled or worn out.
Whenever one attends 10th day ceremony and gives Dharmodaka.
Whenever there is a need to change Yagnopaveetham it should not be removed recklessly.
First wear the new one and then remove the worn out as per the laid down procedure.
- Technicalities of Yagnopaveetham...
> Colour
As per scripts it is said that, sacred thread should be white in colour for Brahmins (all brahmin Samudayam)
Red in colour for Kshatriyas and
Yellow in colour for Vysyas.
But in practice we find all people using Yagnopaveetham which is white in colour.
>Quality
As per scripts it is said that, Yagnopaveetham should be made up of cotton for Brahmins, silk for Kshatriyas and linen for Vysyas.
But in practice we find all people using Yagnopaveethams made from cotton.
>Composition
Yagnopaveetham Navathanthu Nirmitham;
Yagnopaveetham is made up of nine layers of woven cotton thread spun by a virgin girl and twisted by a Brahmin reciting Gayathri manthra on an auspicious day.
>Length of the thread used for making Yagnopaveetham as per scripts should be 96 breadths of four fingers measured by one’s own hand.
>Thickness of the thread should be of a mustard seed size. Nowadays we don’t find such norms being followed in the making of Yagnopaveetham.
>Arithmetic of number “96”
It is said that Gayathri Manthra has 24 letters and when it is added together from four Vedas it becomes 96 (24x4) that gives the power or eligibility to the Dwija to perform Yagna or Yagas and to recite Gayathri Manthra.
Four fingers represent four states of the soul a man experiences from time to time (waking, dreaming, dreamless sleep, and absolute Brahmanhood)
There is another arithmetic to this number, that is human body comprises of 25 elements, made up of three Gunas (Sattwa, Rajo, Tamo).
We have 16 thithis in the calendar, 27 Stars in the Almanac, 4 Vedas, 6 Ruthus in three Seasons (summer, winter and monsoon), and 12 months.
>> When all these are added together (25+3+16+27+4+6 +3+12) it comes to 96. It is said that human life rotates around these elements.
> Significance of Nine layers
It is said that nine layers represent nine devathas who are the presiding deities of Yagnopaveetham viz.
Omkaram (Pranava),
Agni,
Naaga,
Soma (Moon),
Pithru Devathas, Prajapathi,
Vayu,
Surya and
Vishve Devathas.
Before wearing Yagnopaveetham one should offer prayer to all these nine deities.
Brahma Granthi
As per the scripts it is prescribed that the Yagnopaveetham should have knots equivalent to the number of Pravaras in one’s Gothra. But in practice we find only one knot for the Yagnopaveetham.
The knot with which the three strands are tied together is called Brahma Granthi that signifies ParaBrahma (Pranavam) who is Sakala Veda Swaroopa.
There are many interpretations about the three strands of Yagnopaveetham.
It symbolizes three trinal Lords (Brahma Vishnu, Maheswara) and when tied together it becomes Para Brahma; three worlds (Bhu-Bhuvar- Suvar); three feminine energies (Lakshmi, Saraswathi and Durga); and three tattwas or qualities (Sattwa, Rajo, Tamo).
It is also interpreted as, three strands representing Ida, Pingala and Sushumna nadi through which the Kundalini energy manifests as prana and consciousness.
The three strands also indicate that one who wears it should have a triple control over his mind speech and body (thought, word and deed)
>Dwija
Dwija mean twice born. There is no difference between one child and another at the time of birth. All are born out of the mother's womb only. This is the first stage of life (Sudra).
Second stage is getting upadesa of Gayathri at the time of Upanayanam when the boy becomes Dwija or twice-born. He is then purified.
> The third stage is Vipra when one has mastered the study of the Vedas.
> The fourth stage is Brahmana when he actually realizes the Brahman through the knowledge of the Self.
One becomes a Brahmana not by birth but only when one realizes the Supreme Brahman.
One becomes a Brahmana by action and not by birth.
> Why should one wear Yagnopaveetham?
Wearing Yagnopaveetham would increase the longevity of a person who wears, gives physical and mental strength through the worship of Sun God (Savitha) using Gayathri Mantra initiated during his Upanayanam.
By wearing Yagnopaveetham one gets purified both externally and internally.
By wearing Yagnopaveetham one gets the eligibility to perform spiritual and sacred rituals as prescribed in Vedas for his Varna.
Sacred rituals performed by wearing Yagnopaveetham give good results.
“ !Vinayagnopaveethenaa Bhojanam Kurthe Dwijam
Ajamoothrapureershena Rethassevanamevacha!!”
One should not attend to nature calls, eat food, and participate in sexsual pleasures without Yagnopaveetham.
It is a prerequisite for learning Veda. It is a passport to obtain Vedic education.
Yagnopaveetham is a mark of formal entry into Brahminhood. It gives power and authority to pursue one’s spiritual path.
- Significance of wearing Yagnopaveetham:
The Vedic link that a child looses when the umbilical cord is cut is re established in the form of Yagnopaveetham.
In other words, Yagnopaveetham serves as an umbilical cord that connects him not just his immediate parents not just the three generations but the entire tree of generations and the Rishi on whose root the whole tree flourished.
The three strands remind the wearer that he has to pay off the three debts (Runas) he owes to the ancient seers, ancestors and to the God viz. Deva, Rushi, Pithru Runa.
> Yagnopaveetham is not a mere symbol to identify a community.
Yagnopaveetham has sanctity of its own and one has to qualify himself for wearing it not by birth alone but also by practice.
He alone is a Brahmin who does his Nithya Karma, follows the path of Sanatana Dharma and remains free from ego, avarice, anger and pride.
What is the use of Yagnopaveetham for the one who is known to the world as a Brahmin?
It is not something that is worn for the world to know.
It is for the realization of Brahman within. The one who has thrown away his Yagnopaveetham but has led a life of truth is nobler compared to the one who wears Yagnopaveetham but does nothing to justify it.
Most interestingly the sanatkumara samhita gives two forms of upanayanam, the vedic form for dvijas and tantric agnimukham version for women and shudras.
On recieving that they may perform several rites, but the pancharatric brahmin is still supposed to perform vaidika rites to various deities in addition to the internal pancharatric sacrifices to vedic deities given in the rudra ratra.
Thanks for reading !!.
Har Har Mahadev!!!
Because of the first line people might think I might say it is Lord Shiva. But no. It’s both of them.
Both, Lord Shiva and Lord Vishnu are known as ‘Bhaktavatsala’, which means protector of devotees OR the one who loves his devotees.
Both Lord Shiva and Lord Vishnu have said one statement. Though it is not from the same scripture, they say the same thing.
Lord Shiva says,”O Hari, the one who is your devotee is actually my devotee, and my devotees are actually your devotees. The one who sees a difference between us will remain none of our devotee.”
The same statement was given by Lord Vishnu as well.
So if you see, whom ever you pray to, Lord Shiva or Lord Vishnu, if you pray to them with Bhakti without seeing any difference between the two, you will get the blessings of both.
So this means, Nandi Maharaj being a pure devotee of Shiva, is a devotee of Vishnu as well, and Garud Maharaj or Narad Muni being a pure devotee of Vishnu, is a devotee of Shiva as well.
Let me end this answer with a Shloka from the Mahabharata-
Harivamsa Parva of Mahabharata in 2.125.41
रुद्रस्य परमो विष्णुर्विष्णोश्च परम: शिवः ।
एक एव द्विधा भूतो लोके चरति नित्यसः ॥
rudrasya paramo vishnurvishnoshcha paramah shivah |
eka eva dvidhā bhuto loke charati nityasah ||2.125.41
The supreme lord of Rudra (Shiva) is Vishnu and the supreme lord of Vishnu is Shiva. The same lord is moving in the world always in two forms.
ॐ नमों नारायणाय ॥
ॐ नमः शिवाय ॥
शिवाय विष्णु रूपाय शिव रूपाय विष्णवे |
शिवस्य हृदयं विष्णुं विष्णोश्च हृदयं शिवः ||
यथा शिवमयो विष्णुरेवं विष्णुमयः शिवः |
यथाsन्तरम् न पश्यामि तथा में स्वस्तिरायुषि|
यथाsन्तरं न भेदा: स्यु: शिवराघवयोस्तथा||
Shiva is in the form of Vishnu, as Vishnu is in the form of Shiva . Shiva is in the heart of Vishnu as Vishnu is in the heart of Shiva.
Shiv is full of Vishnu and Vishnu is full of Shiva the one who didn't find them different live a happy life and opposite is also true.
Harivamsa Parva of Mahabharata in 2.125.41
रुद्रस्य परमो विष्णुर्विष्णोश्च परम: शिवः ।
एक एव द्विधा भूतो लोके चरति नित्यसः ॥
rudrasya paramo viShNurviShNoshcha paramaH shivaH |
eka eva dvidhA bhUto loke charati nityashaH ||2.125.41The supreme lord of Rudra (Shiva) is Vishnu and the supreme lord of Vishnu is Shiva. The same lord is moving in the world always in two forms.
Also in Harivamsha Parva of Mahabharata in 2.125.29
शिवाय विष्णुरूपाय विष्णवे शिवरूपिणे ।
यथान्तरं न पश्यमि तेन तौ दिशतः शिवम् ॥
shivAya viShNurUpAya viShNave shivarUpiNe |
yathAntaraM na pashyAmi tena tau dishataH shivam || 2.125.29Shiva is in the form of Vishnu and Vishnu is in the form of Shiva. There is no difference between them and both provide Auspiciousness.
This space is created to solve the debates between the Shaiva and Vaishnava peoples
This space promotes the idea of Sir Vishnu being equal to Lord Mahadev
Please post here things related to that
Rules of the space
When you mention Lord Vishnu worshipping Lord Shiva, also mention that Lord Shiva worships Lord Vishnu too.
Always mention Lord Shiva and Lord Vishnu as equal
Prove that Lord Vishnu is equal to Lord Shiva
Never degrade either Lord Vishnu or Lord Shiva
There is a fascinating mystery called “Baan Stambh” in the ancient Somnath Temple in Gujarat.
On the south side of the temple, overlooking the sea, is a pillar called “Baan sthamb”. An arrow is built on the top of the pillar which points towards the sea. The existence of this pillar is mentioned in some ancient books from the 6th century.
There is an inscription carved on the pillar in Sanskrit -
“आसमुद्रांत दक्षिण ध्रुव,पर्यंत अबाधित ज्योर्तिमार्ग'”.
(“there is no earth terrain from this point of the sea to the South Pole).
Now the fun fact. If you start travelling from Somnath Mandir towards South, you will indeed not find any mountain or piece of land until you reach the South Pole (Antarctica), 10,000 km away.
So the mystery is - how did our ancestors know this fact in the 6th century?
Did they have an aerial map of the earth? What degree of knowledge of Astronomy, Geography, Mathematics and Maritime Sciences they must have had!
Our ancient Indian heritage is indeed a marvel!
After reading this answer, it will not really matter whether Mahabharata was real or not.
There is an interesting interpretation about this Epic.
Sanjay, the one who saw the great war from his third eye, the king slayer, at the end of the war decided to visit the place where this greatest war took place; Kurukshetra. He looked around and wondered if the war really happened, if the Pandavas and Krishna really stood here, if Krishna really evoked his verses on Bhagwat Gita on this ground soaked from blood of thousands.
‘You will never know the truth about that!’
said a soft ageing voice from behind.
Sanjay turned around to find an old man in white robes gazing at him out of the bright light of sun and column of dust. He was old but seemed like time has stopped for something important, Sanjay assumed.
‘I know you are here to find out about the Kurukshetra war, but you cannot know about that war till you know what the real war is about.’ the old man said enigmatically.
‘What do you mean?’ came reply from Sanjay.
‘The Mahabharata is an Epic, a ballad, maybe a reality but definitely a philosophy.’
Interestingly the only Ballad which Hinduism saw.
‘Can you tell me what the philosophy is then?’ Sanjay enquired.
Sure, exclaimed the voice.
‘The Pandavas are nothing but your five senses, sight, smell, taste, touch and sound and do you know what the Kauravas are?’
he asked narrowing his eyes.
‘The Kauravas are the hundred vices that attack your senses everyday but you can fight them and do you know how?’
Sanjay nodded again.
‘When Krishna rides your chariot !’
The voice smiled and lured Sanjay to ask more, he could see the bliss inside.
‘Krishna is your inner voice, your soul, your guiding light and if you let your life in his guiding hands you have nothing to worry.’
Sanjay was numb but came with another question.
‘Then why is Dronacharya and Bhishma fighting for the Kauravas, if they are vices?’
The old man nodded, sadder for the question.
‘It just means that as you grow up your perception of your elders change. The elders who you thought were perfect in your growing years are not at all that perfect. They have faults. And one day you will have to decide if they are for good or your bad. Then you may realise that you may have to fight them for the good. It is the hardest part of the growing up and that is why the Geeta is important.’
Sanjay, failed to realise the reality and philosophy of Mahabharata, slumped down not because he was tired but because he could understand and was struck by the enormity of it all.
‘What about Karna?’ he whispered.
‘Ah!’ said the Old voice. ‘You have saved the best for the last. Karna is the brother to your senses, he is Desire, he is a part of your intellect but stands with the vices. He feels wronged and makes excuses for being with the vices as your desire does all the time.’
Sanjay looked at the ground, consumed with a million thoughts, trying to put everything together and then when he looked up the Old man was gone. As he went, it became dark, seemed like the light has gone.
Third eye which has given all the insights forever gave him the last philosophy of life which will become the teaching for this world.
Sanjay was left awestruck, realised with pragmatic truth of Mahabharat.
न च श्रोत्रजिह्वे न च घ्राणनेत्रे ।
न च व्योम भूमिर्न तेजो न वायुः
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥१॥
na ca śrotrajihve na ca ghrāṇanetre .
na ca vyoma bhūmirna tejo na vāyuḥ
cidānandarūpaḥ śivo’ham śivo’ham ||1||
Neither am I the organs of hearing (ears), nor that of tasting (tongue), smelling (nose) or seeing (eyes),
Neither am I the sky, nor the earth, neither the fire nor the air,
I am Shiva, the supreme auspiciousness of the nature of consciousness-bliss.
I am (Shiva) the auspiciousness.
न वा सप्तधातुः न वा पञ्चकोशः ।
न वाक्पाणिपादं न चोपस्थपायु
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥२॥
na vā saptadhātuḥ na vā pañcakośaḥ .
na vākpāṇipādaṃ na copasthapāyu
cidānandarūpaḥ śivo’ham śivo’ham ||2||
Neither am I the seven ingredients (of the body), nor the five sheaths (of the body),
Neither am I the organ of speech, nor the organs for holding (hand), movement (feet) or excretion,
Iam the ever pure blissful consciousness; I am Shiva, I am Shiva,
The ever pure blissful consciousness.
मदो नैव मे नैव मात्सर्यभावः ।
न धर्मो न चार्थो न कामो न मोक्षः
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥३॥
mado naiva me naiva mātsaryabhāvaḥ .
na dharmo na cārtho na kāmo na mokṣaḥ
cidānandarūpaḥ śivo’ham śivo’ham ||3||
Neither do I have passion, nor feelings of envy and jealousy,
I am not within the bounds of dharma (righteousness), artha (wealth), kama (desire) and moksha (liberation) (the four purusarthas of life),
I am Shiva, the supreme auspiciousness of the nature of consciousness-bliss.
I am (Shiva) the auspiciousness.
न मन्त्रो न तीर्थं न वेदा न यज्ञाः ।
अहं भोजनं नैव भोज्यं न भोक्ता
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥४॥
na mantro na tīrthaṃ na vedā na yajñāḥ .
ahaṃ bhojanaṃ naiva bhojyaṃ na bhoktā
cidānandarūpaḥ śivo’ham śivo’ham ||4||
Neither am I bound by sacred hymns nor by sacred places, neither by sacred scriptures nor by sacrifies,
I am neither enjoyment (experience), nor an object to be enjoyed (experienced), nor the enjoyer (experiencer),
I am Shiva, the supreme auspiciousness of the nature of consciousness-bliss.
I am (Shiva) the auspiciousness.
पिता नैव मे नैव माता न जन्मः ।
न बन्धुर्न मित्रं गुरुर्नैव शिष्यं
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥५॥
pitā naiva me naiva mātā na janmaḥ .
na bandhurna mitraṃ gururnaiva śiṣyaṃ
cidānandarūpaḥ śivo’ham śivo’ham ||5||
Neither do I have father and mother, nor do I have birth,
Neither do I have relations nor friends, neither spiritual teacher nor disciple,
I am Shiva, the supreme auspiciousness of the nature of consciousness-bliss.
I am (Shiva) the auspiciousness.
विभुत्वाच्च सर्वत्र सर्वेन्द्रियाणाम् ।
न चासङ्गतं नैव मुक्तिर्न मेयः
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥६॥
vibhutvācca sarvatra sarvendriyāṇām .
na cāsaṅgataṃ naiva muktirna meyaḥ
cidānandarūpaḥ śivo’ham śivo’ham ||6||
I am present everywhere as the underlying substratum of everything, and behind all sense organs,
Neither do I get attached to anything, nor get freed from anything,
I am Shiva, the supreme auspiciousness of the nature of consciousness-bliss.
I am (Shiva) the auspiciousness.
Description
Nirvana Shatkam (Atma Shatakam) of Adi Sankara
Commentary and Notes Translated by S. N. Sastri
Introduction:
Sri Sankara Bhagavatpada has blessed posterity with a large number of invaluable compositions. These can be grouped under three broad categories. The first category, meant for the intellectually most advanced, comprises his commentaries (Bhashya) on the Upanishads, Brahmasutra, and the Bhagavadgita. The second category consists of independent works, known as prakarana granthas, which expound the gist of the Upanishads in simple language. These vary in length from half a verse to one thousand verses. In the third category fall devotional hymns.
Nirvana Shatakam also known as Atma Shatakam is a prakarana grantha consisting of six verses. Prakarana has been defined in the Vishnu Dharmottara Purana thus: “Prakarana is a text which explains some particular aspects of the Sastra and deals with certain secondary questions arising out of the explanations given”.
The instruction emphatically conveyed by the six verses of Nirvana Shatakam is that identification with the body, mind, and senses is the root cause of all sorrow and that it should be given up and one should realize one’s real nature as none other than the supreme Brahman. This realization is what is known as Liberation. One by one, Adi Shankaracharya negates all the usual identifications that we have and repeatedly insists, “chidananda roopa shivoham shivoham.”
Verse 1
1. I am not the mind, nor the intellect, nor the ego-sense, nor the store-house of memories. I am not the ear, nor the tongue, nor the nose, nor the eyes. Nor am I the sky (space), or the earth, or fire, or air. I am the supreme auspiciousness of the nature of consciousness-bliss. I am (Shiva) the auspiciousness.
Commentary: In all these verses the term ‘I’ stands for the pure Atma. The mind is defined thus in Brihadaranyaka upanishad, 1.5.3 – “Desire, resolve, doubt, faith, lack of faith, steadiness, unsteadiness, shyness, intelligence, fear – all these are nothing but the mind”. The idea brought out here is that all emotions are in the mind and not in the Atma. A person identifies himself with his mind when he says, “I desire this”, “I have resolved to do this”, etc. This verse points out that this identification is wrong and is due to ignorance of the fact that everyone is in reality the Atma or self, which is identical with the supreme Brahman. The question arises, why have the intellect, ego-sense and the chittam been mentioned separately, when they are all included in the mind itself? The reason is that, though the mind is only one, it is given four different names in Vedanta according to the four different functions performed by it. This has been explained by Sri Sankara in Vivekachudamani in slokas 95 and 96 as below:
“The one antahkarana or inner organ is known by four different names, manas, buddhi, ahankara and chittam according to the different functions. When the mind cogitates it is called manas. When it comes to a decision it is called buddhi. When it stores memories, it is called chittam. When it identifies itself with each of these functions it is known as ahankara. The manner in which these functions take place can be explained by taking an illustration. I am walking along the road and I see at a distance a person whose gait seems to resemble that of a certain friend of mine, named Raman. I begin to debate whether the person I see at a distance is Raman or not. This function of debating is what is called ‘manas’. When he comes nearer and I am able to see his face clearly, I compare it with the memory of the face of Raman stored in my mind. This memory is ‘chittam’. If I find that the two tally, I decide that he is Raman and I greet him. This function of deciding is called ‘buddhi’. The performer of all these three functions is ‘I’, which is known as ‘ahankara’. The term ‘manas’ is also generally used to denote all these four collectively, when these distinctions are not intended.
By the statement “I am not the mind, etc.”, we are asked not to identify ourselves with these activities of the mind and to look upon ourselves as the pure Atma which is actionless and is a mere witness of the activities of the mind. In this way we will not be affected by the joys and sorrows that arise in the mind. In the Bhagavad Gita, 3.27, the Lord says that all actions are performed by the body, mind and senses, but because of delusion everyone thinks that he is the doer.
A person identifies himself with his body and his sense organs when he says, “I am stout, I am fair-complexioned, I hear, I taste, I smell, I see, etc”. The second line points out that this identification is also wrong and is due to delusion. The body is made up of the five elements, space, air, fire, water, and earth. By denying identification with these in the third line, identification with the physical body is denied.
The last line says that we are none other than the supreme Brahman which is existence-consciousness-bliss. The word Siva should not be mistaken to mean Lord Siva. Those who want to attack Advaita interpret this as meaning that Advaita asks the individual to arrogate to himself the status of God Himself. This is a wrong understanding. The term ‘Siva’ is used here in the same sense as in the Mandukya Upanishad, 7, where it means ‘auspiciousness’ and denotes the supreme Brahman. The identity declared by Advaita is not between the individual or jiva as such and God. What Advaita says is that the jiva, as well as God, are in reality none but the pure Brahman, with the vesture of the body, mind, and senses in the case of the jiva and Maya in the case of God. These vestures are not real. When these unreal vestures are negated, what remains in both cases is only the pure Brahman.
The body and mind have only empirical reality, i.e. they appear to be real only until the dawn of self-knowledge. Atma, which is identical with Brahman, is alone the absolute reality which is eternal and changeless. Thus, the very essence of Advaita Vedanta, namely, the identity of the jivAtma and paramAtma is brought out in this verse and in all the subsequent verses.
Verse 2
2. I am not what is known as the life-breath, nor am I the five vital airs. I am not the seven ‘dhatus’ or constituents of the body. I am not the five sheaths. I am not speech, nor the hands, nor the feet. I am not the genital organ, nor the organ of excretion. I am the supreme auspiciousness of the nature of consciousness-bliss. I am (Shiva) the auspiciousness.
Commentary: The praana or life breath is given five names in Vedanta according to the five functions performed by it. These are what are spoken of as the five vital airs in this sloka. The five vital airs are praana, vyaana, apaana, samaana, and udaana. These are described in Sri Sankara’s Bhashya on Prasnopanishad. 3.5, thus: He (praana) places apaana, a division of himself, in the two lower apertures, as engaged in the work of ejecting the excreta. Praana himself, who occupies the position of the sovereign, resides in the eyes and the ears and issues out through the mouth and nostrils. In the navel is samaana, which is so called because it assimilates all that is eaten or drunk, distributes them equally in all parts of the body and effects digestion. Udaana, another division of praana, moves throughout the body and functions upwards. It leads the soul out of the body at the time of death and takes it to other worlds according to one’s punya and paapa. Vyaana regulates praana and apaana and is the cause of actions requiring strength. All these are only air and are therefore insentient. Kathopanishad, 2.2.5 says, “Mortals do not live by praana or apaana, but by something else on which these two depend”. They depend on the Atma which is what gives them sentiency. Here we are told not to identify ourselves with the life-breath.
The seven dhatus are the constituents of the body such as marrow, fat, flesh, blood, lymph, skin, and the cuticle.
The five sheaths: These are described in the Taittiriya Upanishad. The physical body is the outermost sheath. It is called the annamayakosha or sheath of food because it is nourished by food. Within this is the praanamayakosha or sheath of vital air, which is made up of the vital air with its five divisions and the organs of action, namely, speech, hands, feet, the genitals, and the organ of excretion. The next inner sheath is the manomayakosha or sheath of the mind, which is made up of the mind and the five organs of perception, namely, ear, eye, and the senses of smell. taste, and touch. The next sheath is vijnaanamayakosha or the sheath of the intellect. This consists of the intellect or buddhi and the five organs of perception. The innermost sheath is the anandamayakosha or sheath of bliss. This is the primal ignorance or avidya which is the cause of transmigratory existence. These five sheaths constitute the body-mind complex. The instruction is that we should not identify ourselves with these which are all ephemeral and always undergoing changes.
The third line says that we are not the five organs of action. The last line is the same as in the first sloka.
Verse 3
3. I do not have any aversion or attachment, nor do I have greed, delusion, pride, or jealousy. I do not hanker after Dharma, wealth, pleasures, or liberation (the four purushaarthas). I am the supreme auspiciousness of the nature of consciousness-bliss. I am (Shiva) the auspiciousness.
Commentary: All the emotions such as likes, dislikes, greed, etc., belong to the mind and so the Atma has no connection with them. The rules of Dharma apply only when there is identification with the body-mind complex. The Atma has no desire for wealth or pleasures. The Atma is ever liberated. It is only when the Atma is identified with the body-mind complex that there is the notion of bondage and it is only then that liberation has to be sought. The pure Atma is ever free. A person who has become totally free from identification with his body and mind is already liberated. As far as the Atma itself is concerned, it has neither bondage nor liberation, just as there is neither day nor night in the sun itself.
Verse 4
4. There is no such thing as merit or sin for me. Nor is there joy or sorrow. I have no need for mantras, or pilgrimage, or Vedas, or sacrifices. I am neither the enjoyed nor the enjoyer, nor enjoyment.I am the supreme auspiciousness of the nature of consciousness-bliss. I am (Shiva) the auspiciousness.
Commentary: All these are only for the jiva who identifies himself with his body and mind. The Atma is pure, untainted, and actionless. Once a person has realized that he is the pure Atma, he has no need of mantras, pilgrimage, etc., because there is nothing more to be attained. The joy and sorrow referred to in this sloka are those which arise due to external circumstances. These have a beginning and an end and these pertain only to the mind and not the Atma. The Atma is of the very nature of supreme eternal bliss.
I am neither the enjoyed nor the enjoyer, nor enjoyment – What is enjoyed is an object. So this means that the Atma is not an object. The enjoyer is one who performs an action, a doer. So this means that the Atma is not a doer. Enjoyment is an act. Atma is not an act.
Verse 5
5. I have no possibility of death, nor distinction of caste. I have no father, nor mother. I have no birth. I have no relations, nor friend, nor guru, nor disciple. I am the supreme auspiciousness of the nature of consciousness-bliss. I am (Shiva) the auspiciousness.
Commentary: All relationships exist only as long as a person looks upon himself as the body-mind complex. The Atma is eternal and so it has no birth and no death.
Verse 6
6. I am unconditioned (and so free from all attributes). I am formless. I am all-pervading. I am beyond the organs. I am ever the same. There is neither bondage nor liberation for me. I am the supreme auspiciousness of the nature of consciousness-bliss. I am (Shiva) the auspiciousness.
Commentary: The pure Atma is not conditioned or limited by the body and mind. The Atma, being identical with Brahman, is all-pervading and changeless. Bondage is nothing but identification with the body and mind. This is due to ignorance of our real nature. When this ignorance is destroyed by the knowledge of our real nature it will be realized that there never was any bondage at all. It is not as if everyone is in bondage and becomes liberated on attaining self-knowledge. Everyone is in reality none other than the supreme Brahman even before the dawn of self-knowledge. Liberation is not the production of a new state that did not exist earlier. Liberation is only the realization that one has always been Brahman but has been wrongly thinking of himself as a limited being. This can be understood by taking the classic example of the rope being mistaken for a snake. In the presence of light when it is found that there is only a rope, no one will say that there was previously a snake, but now there is only a rope. Similarly, it is wrong to say that there was previously bondage and after the dawn of knowledge there is liberation. In reality, there is neither bondage nor liberation, but both are attributed to the jiva due to ignorance.
“Shri Markandeya said: ‘One who takes a holy bath in that Tirtha and visits Madhusudana is liberated from all sins by repeating the name of the ten births of the Lord: Matsya, Kurma, Varaha, Narasingha, Vamana, Parashurama, Ramachandra, Krishna, Buddha, and Kalki… Achyuta will take up the next birth as Buddha. Madhusudana, the Lord of the chiefs of Devas, who is fond of the spring season, will be very quiescent and serene in that birth.” - Skanda Mahapurana, Reva Khanda, chapter 151
“The Lord said: ‘I shall describe to you the characteristics of the ten avatars of Vishnu beginning with the Matsya… The figure of Buddha should be represented as calm, having long ears, a fair complexion, wearing a cloth, seated on a lotus with its petals upwards, and as conferring favor and protection.’” - Agni Mahapurana 49.1–8
Many more references abound in the Shastras. Some examples include:
Harivansha 1.41
Padma Mahapurana 3.252
Vishnu Mahapurana 3.18
Bhagavata Mahapurana 1.3.24, 2.7.37, 11.4.22
Naradiya Mahapurana 2.72
Linga Mahapurana 1.71
Skanda Mahapurana, Vasudeva Mahatmya 18.41
Garuda Mahapurana 1.1, 2.30.37, 3.15.26
Brihat Parashara Hora Shastra 2.1.5–7
Now it is an important point that both Hinduism and Buddhism agree that there have been many Buddhas, not just one. The question has been raised, which Buddha is referenced as an avatar of Vishnu? Is it the most famous Buddha, Shakyamuni Siddhartha Gautama Buddha? Is it Sugata Buddha or Adi Buddha? The answer is, the Shastras clearly reference multiple different Buddhas, referring to different parentages and birthplaces. However, most (not all) of them seem pretty clearly to refer to Siddhartha Gautama, as they reference the Buddha avatar’s father being named Shuddhodana, which was indeed Siddhartha Gautama’s father’s name. For example:
“Agni said: ‘I am describing the manifestation of Vishnu as Buddha, by reading and hearing which one gets wealth… Vishnu, who is of the form of Maya, became the son of Shuddhodana.” - Agni Mahapurana 16.1–2
The Bhavishya Mahapurana is the most explicit: “At this time, mindful of the Kali Yuga, the God Vishnu became born as Gautama, the Shakyamuni, and taught the Bauddha Dharma…”
In addition to these scriptural references, many ancient (and modern) Hindu temples include Buddha images alongside other avatars of Vishnu, with the same reverence.
