Friday, December 29, 2006

Mandukyopanishad: Verse 8

माण्डुक्योपनिषद (Mandukya Upanishad) - Verse 8

सोयमात्माध्यक्षरमोंकारोधिमात्रं पादा मात्रा मात्राश्च पादा अकार उकारो मकार इति ॥ 8 ॥
soyamaatmaadhyaksharamonkaarodhimaatram paadaa maatraa maatraashcha paadaa akaara ukaaro makaara iti

Translation:

sah (सः) - He
ayam (अयम्) - This/Here
aatmaa (आत्मा) - Atma/Self/"roughly translated as Soul/Spirit"
adhya (अध्य) - Half
aksharam (अक्षरम्) - Syllable/Character (also means, Imperishable)
omkar (ओंकार) - Sound of AUM
adhimaatram (अधिमात्रम्) - Excessive/Superior
paadaa/paadah (पादा/पादः) - Foot/Step/Aspect
maatraa (मात्रा) - Unit/Quantity/Measure
cha (च) - And
akaara (अकार) - Sound of A (अ)
ukaara (उकार) - Sound of U (उ)
makaara (मकार) - Sound of M (म)
iti (इति) - So/Thus/Like that

Composite words:

adhyaksharam (अध्यक्षरम्) - adhya + aksharam (अध्य + अक्षरम्); means, Half-syllable.

Fragmented verse:

सः अयम आत्मा अध्यक्षरम् ओंकार अधिमात्रम् पादा मात्रा मात्रा च पादा अकार उकारो मकार इति
sah ayam aatmaa adhyaksharam omkaar adhimaatram paadaa maatraa maatraa cha paadaa akaara ukaaro makaara iti.

Simple meaning:

He, this self (Atma), excessive half-syllable aspect units of omkaar (the sound of AUM); units and aspects are sound of A, sound of U, sound of M.

Mandukyopanishad: Verse 7

माण्डुक्योपनिषद (Mandukya Upanishad) - Verse 7

नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम् ।
अदृष्टमव्यवहार्यमग्राह्यमलक्षणं अचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः ॥ 7 ॥
naantahpragyam na bahishhpragyam nobhayatahpragyam na pragyaanaghanam na pragyam naapragyam,
adrishhtamavyavahaaryamagraahyamalakshanam achintyamavyapadeshyamekaatmapratyayasaaram prapanchopashamam shaantam shivamadvaitam chaturtham manyante sa aatamaa sa vigyeyah

Translation:

na (न) - No/Not
antah (अन्तः) - Inside/Inner/Internal
pragyam (प्रज्ञम्) - Knowable/Acquaint able/Knowing
bahis (बहिस्) - Outside/Outward/Outer/Excluded/External
ubhayatah (उभयतः) - On both side/In both cases
pragyaan (प्रज्ञान) - Cognisance/Knowing
ghanam/ghana (घनम्/घन) - Dense/Dark/Solid/Hard
apragyam (अप्रज्ञम्) - a (अ) + pragyam (प्रज्ञम्) - Non-knowable/Non-knowing - Unknowable
adrishhtam (अदृष्टम्) - a (अ) + drishhtam (दृष्टम्) - Non-seeable/Non-viewable - Invisible
avyavahaaryam (अव्यवहार्यम्) - a (अ) + vyavahaaryam (व्यवहार्यम्) - Non-actionable/Non-interact-able.
agraahyam (अग्राह्यम्) - a (अ) + graahyam (ग्राह्यम्) - Non-grasp-able/Non-comprehensible - Imperceptible/Incomprehensible
alakshanam (अलक्षणम्) - a (अ) + lakshanam (लक्षणम्) - Non-characteristic - Not having any characteristics.
achintyam (अचिन्त्यम्) - a (अ) + chintyam (चिन्त्यम्) - Non-reflection-able/Non-thinkable - Inconceivable
avyapadeshyam (अव्यपदेश्यम्) - a (अ) + vyapadeshyam (व्यपदेश्यम्) - Non-mentionable
ekaatma (एकात्म) - eka (एक) + aatma (आत्म) - Single self
pratyaya (प्रत्यय) - Conception/Conviction/Notion/Idea
saaram (सारम्) - Substance/Quintessence
pra (प्र) - To/"used as prefix"
pancha (पञ्च) - Five
upashamam (उपशमम्) - Cessation/Abatement/Extinction/Calmness
shaantam (शान्तम्) - Peaceful
shivam (शिवम्) - Auspicious/Kind/Friendly/Gracious/Happy
advaitam (अद्वैतम्) - a (अ) + dvaitam (द्वैतम्) - Non-dual
chaturtham (चतुर्थम्) - Fourth
manyante (मन्यन्ते) - Deem/View as
sah (सः) - He
aatmaa (आत्मा) - Self/Soul/Spirit
vigyeyah (विज्ञेयः) - To be known

Composite words:

naantahpragyam (नान्तःप्रज्ञम्) - na + antah + pragyam (न + अन्तः + प्रज्ञम्); means, Not inward knowable.
na bahishhpragyam (न बहिष्प्रज्ञम्) - na + bahis + pragyam (न + बहिस् + प्रज्ञम्); means, Not outward knowable.
nobhayatahpragyam (नोभयतःप्रज्ञम्) - na + ubhayatah + pragyam (न + उभयतः + प्रज्ञम्); means, Not both side knowable.
na pragyanaghanam (न प्रज्ञानघनम्) - na + pragyaan + ghanam (न + प्रज्ञान + घनम्); means, Not unknown/Not unrecognised.
na pragyam (न प्रज्ञम्) - na + pragyam (न + प्रज्ञम्); means, Not knowable.
naapragyam (नाप्रज्ञम्) - na + a + pragyam (न + अ + प्रज्ञम्); means, Not unknowable.
ekaatmapratyayasaaram (एकात्मप्रत्ययसारम्) - eka +aatma + pratyaya + saaram (एक +आत्म + प्रत्यय + सारम्); means, Substance of the conception of the single self.
prapanchopashamam (प्रपञ्चोपशमम्) - pra + pancha + upashamam (प्र + पञ्च + उपशमम्); means, To extinction to five, where five are the elements of life; air, water, earth, fire and ether - End point.

Fragmented verse:

न अन्तः प्रज्ञम् न बहिस् प्रज्ञम् न उभयतः प्रज्ञम् न प्रज्ञानघनम् न प्रज्ञम् न अप्रज्ञम् ।
अदृष्टम् अव्यवहार्यम् अग्राह्यम् अलक्षणम् अचिन्त्यम् अव्यपदेश्यम् एक आत्म प्रत्यय सारम् प्र पञ्च उपशमम् शान्तम् शिवम् अद्वैतम् चतुर्थम् मन्यन्ते स आत्मा स विज्ञेयः
na antah pragyam na bahis pragyam na ubhayatah pragyam na pragyaanaghanam na pragyam na apragyam,
adrishhtam avyavahaaryam agraahyam alakshanam achintyam avyapadeshyam eka atma pratyaya saaram pra panch upashamam shaantam shivam advaitam chaturtham manyante sa aatamaa sa vigyeyah

Simple meaning:

Neither inward knowable, nor outward; not knowable from both ways. Neither unknown, nor knowable, nor unknowable. Invisible, non-interact-able, incomprehensible, not having any characteristics, inconceivable, non-mentionable, the substance of the conception of the single self, end point (of all), peaceful, auspicious, non-dual, deemed as fourth, he is self (Atma), he is to be known.

Mandukyopanishad: Verse 6

माण्डुक्योपनिषद (Mandukya Upanishad) - Verse 6

एष सर्वेश्वरः एष सर्वज्ञ एषोन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम् ॥ 6 ॥
eshha sarveshvarah eshha sarvagya eshhontaryaamyeshha yonih sarvasya prabhavaapyayau hi bhootaanaam


Translation:

eshha (एष) - This
sarvah (सर्वेश्वरः) - God of all
sarvagya (सर्वज्ञ) - All knowing
antar (अन्तर) - Inner/Internal
aayaama (आयाम) - Dimension
yonih (योनिः) - Source (of birth/origin)
sarvasya (सर्वस्य) - Of all
pra (प्र) - To/"used as prefix"
bhavah (भवः) - Birth/Becoming
api (अपि) - Also/Likewise/Even
yayau (ययौ) - Went
hi (हि) - Really/Just/Surely/Indeed
bhootaanaam (भूतानाम्) - Of existing/Of living

Composite words:

antaryaamee (अन्तर्यामी) - Composed by two words: antar + aayami (अन्तर + आयामी); means, Inner dimensional.
prabhavaapyayau (प्रभवाप्ययौ) - Composed by four words: pra + bhavah + api + yayau (प्र + भवः + अपि + ययौ); means, To born also went/Future also past/Start also end/Will exist also existed.

Fragmented verse:

एष सर्वेश्वरः एष सर्वज्ञ एष अन्तर्यामी एष योनिः सर्वस्य प्र भव अपि ययौ हि भूतानाम्
eshha sarveshvarah eshha sarvagya eshha antaryaami eshha yonih sarvasya pra bhava api yayau hi bhootaanaam

Simple meaning:

This God of all, this all knowing, this inner dimensional, this source of origin, of all existed also will exist, and surely existing.

Mandukyopanishad: Verse 5

माण्डुक्योपनिषद (Mandukya Upanishad) - Verse 5

यत्र सुप्तो न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति तत् सुषुप्तम् ।
सुषुप्तस्थान एकीभूतः प्रज्ञानघन एवानन्दमयो ह्यानन्दभुक् चेतो मुखः प्रज्ञस्तृतीयः पादः ॥ 5 ॥
yatra supto na kanchan kaamam kaamayate na kanchana swapnam pashyati tat sushhuptam,
sushhuptasthana ekibhootah pragyaanaghana evaanandamayo hyanandabhuk cheto mukhah pragyastriteeyah paadah

Translation:

yatra (यत्र) - Whither/On which occasion/In which case
supto (स्थानो) - Sleep
na (अन्तः) - No/Not
kanchan (कञ्चन) - Very small/Very little
kaamam (कामम्) - Wish/Desire
kaamayate (कामयते) - Is wished/Is desired
swapnam (स्वप्नम्) - Dream
pashyati (पश्यति) - Sees/Views
tat/tad (तत्/तद्) - There/Thither/So/Thus/Then
sushhuptam (सुषुप्तम्) - Deep sleep

sthaano (स्थानो) - Place
ekah (एकः) - One/Single
bhootah (भूतः) - Became
pragyaan (प्रज्ञान) - Cognisance/Knowing
ghana (घन) - Dense/Dark/Solid/Hard
eva (एव) - Just so/Exactly/Precisely
aananda (आनन्द) - Joy/Bliss
mayo (मयो) - Formed/Made - derived from maya (मय)
hi (हि) - Really/Just/Surely/Indeed
bhuk (भुक्) - Enjoying/Entertaining - derived from bhukti (भुक्ति) - Enjoyment/Fruition
cheto (चेतो) - Conscious/Self-Realised
mukhah (मुखः) - Mouth/Face/Aspect
pragya (प्रज्ञ) - Knower/Acquainted/Intelligent
triteeyah (तृतीय:) - Third
paadah (पादः) - Foot/Step/Aspect

Composite words:

na kanchan (न कञ्चन) - Two words meant to be used together; means, Not at all.
sushhuptasthana (सुषुप्तस्थान) - Composed by two words: sushhupta + sthaana (सुषुप्त + स्थान); means, Placed at deep sleep/Placed as deep sleep.
ekibhootah (एकीभूतः) - Composed by two words: ekah + bhootah (एकः + भूतः); means, Became one/Merged/Integrated.
pragyaanaghana (प्रज्ञानघन) - Composed by two words: pragyaan + ghana (प्रज्ञान + घन); means, Dark to cognition/Unrecognised/Unknown.
aanandamayo (आनन्दमयो) - Composed by two words: aananda + mayo (आनन्द + मयो); means, Joyful/Blissful.
aanandabhuk (आनन्दभुक्) - Composed by two words: aananda + bhuk (आनन्द + भुक्); means, Enjoying to joy/Experiencing to bliss.
cheto mukhah pragya (चेतो मुखः प्रज्ञ) - Three words meant to be used together; means, Knower of the face of conscious.

Fragmented verse:

यत्र सुप्तो न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति तत् सुषुप्तम् ।
सुषुप्त स्थान एकीभूतः प्रज्ञानघन एव आनन्दमयो हि आनन्द भुक् चेतो मुखः प्रज्ञ तृतीयः पादः
yatra supto na kanchan kaamam kaamayate na kanchana swapnam pashyati tat sushhuptam,
sushhupta sthana ekibhootah pragyaanaghana eva aanandamayo hi aananda bhuk cheto mukhah pragya triteeyah paadah

Simple meaning:

In that sleep where there are no any desires are desired, no any dreams are dreamt, so deep sleep;
Placed as deep sleep, merged, unknown, just blissful, entertaining to just bliss, knower of the face of conscious, is third aspect/is third step.

Mandukyopanishad: Verse 4

माण्डुक्योपनिषद (Mandukya Upanishad) - Verse 4

स्वप्नस्थानोन्तः प्रज्ञाः सप्तान्ग एकोनविंशतिमुखः प्रविविक्तभुक्तैजसो द्वितीयः पादः ॥ 4 ॥
swapnasthaanontah pragyaah saptaanga ekonavinshatimukhah praviviktabhuktaijaso dviteeyah paadah

Translation:

swapna (स्वप्न) - Dream
sthaano (स्थानो) - Place
antah (अन्तः) - Inside/Inner/Internal
pragyaah (प्रज्ञाः) - Wisdom/Knowledge/Intelligence
sapt (सप्त) - Seven
anga (अन्ग) - Limb/Part
ekonavinsha (एकोनविंश) - ekon (एकोन) + vinsha (विंश) - Lacking one + Twenty = Nineteen
mukhah (मुखः) - Mouth/Face/Aspect
pra (प्र) - To/"used as prefix"
vivikta (विविक्त) - Solitude/Lone/Pureness/Isolation
bhuk (भुक्) - Enjoying/Entertaining - derived from bhukti (भुक्ति) - Enjoyment/Fruition
taijaso (तैजसो) - Consisting of light/Bright
dviteeyah (द्वितीयः) - Second
paadah (पादः) - Foot/Step/Aspect

Composite words:

swapnasthaano (स्वप्नस्थानो) - Composed by two words: swapna + sthaano (स्वप्न + स्थानो); means, Placed at dream/Placed as dream.
antah pragyah (अन्तः प्रज्ञाः) - Two words meant to be used together; means, Inner knowledge.
praviviktabhuk (प्रविविक्तभुक्) - Composed by three words: pra + vivikta + bhuk (प्र + विविक्त + भुक्); means, Enjoying to solitude/Experiencing to pureness.

Fragmented verse:

स्वप्न स्थानो अन्तः प्रज्ञाः सप्त अन्ग एकोनविंशति मुखः प्रविविक्त भुक् तैजसो द्वितीयः पादः
swapna sthaano antah pragyaah sapta anga ekonavinshati mukhah pravivikta bhuk taijaso dviteeyah paadah

Simple meaning:

Placed as dream, inner knowledge, with seven limbs and nineteen mouth; entertaining to solitude, bright (taijaso), is second aspect/is second step.

Reference Commentary:

http://acharya.iitm.ac.in/mirrors/vv/scripture/upanishads/mandukya.html

The second aspect is the Taijasa, or the bright state of dream. with cognition turned inwards and experiencing subtle objects through the seven limbs and nineteen mouths comprising the channels of experience.

Comments:
The second aspect of the Self, called Taijasa, is consciousness, in the state of dream, where we perceive an inner world of experience with the aid of inner faculties corresponding to the same external faculties, which enable us to experience the external world.

Thursday, December 28, 2006

Mandukyopanishad: Verse 3

माण्डुक्योपनिषद (Mandukya Upanishad) - Verse 3

जागरितस्थानो बहिष्प्रज्ञः सप्तान्ग एकोनविंशतिमुखः स्थूल भुग्वैश्वानरः प्रथमः पादः ॥ 3 ॥
jaagaritasthaano bahishhpragyah saptaanga ekonavinshatimukhah sthool bhugvaishvaanarah prathamah paadah

Translation:

jaagarit (जागरित) - Awake/Conscious
sthaano (स्थानो) - Place
bahis (बहिस्) - Outside/Outward/Outer/Excluded/External
pragya (प्रज्ञ) - Knower/Acquainted/Intelligent
sapt (सप्त) - Seven
anga (अन्ग) - Limb/Part
ekonavinsha (एकोनविंश) - ekon (एकोन) + vinsha (विंश) - Lacking one + Twenty = Nineteen
mukhah (मुखः) - Mouth/Face/Aspect
sthoola (स्थूल) - Big/Large/Bulky/Massive
bhuk (भुक्) - Enjoying/Entertaining - derived from bhukti (भुक्ति) - Enjoyment/Fruition
vaishva (वैश्वा) - Earthly/Worldly - derived from vishvam (विश्वम्) - Universe
narah (नरः) - Man/Person (People)
prathamah (प्रथमः) - First
paadah (पादः) - Foot/Step/Aspect

Composite words:

jaagaritasthaano (जागरितस्थानो) - Composed by two words: jaagarit + sthaano (जागरित + स्थानो); means, Placed at conscious/Placed as conscious.
bahishhpragyah (बहिष्प्रज्ञः) - Composed by two words: bahis + pragya (बहिस् + प्रज्ञ); means, Outward knower/Acquainted to outer.
saptaanga (सप्तान्ग) - Composed by two words: sapt + anga (सप्त + अन्ग); means, Seven limbs/Seven parts.
ekonavinshatimukhah (एकोनविंशतिमुखः) - Composed by three words: ekon + vinsha + mukhah (एकोन + विंश + मुखः); means, Nineteen faced/Having nineteen mouths.
sthoola bhuk (स्थूल भुक्) - Two words meant to be used together; means, Enjoying big things/Entertaining (experiencing) larger (sensible) things.
vaishvaanarah (वैश्वानरः) - Composed by two words: vaishva + narah (वैश्वा + नरः); means, Worldly person/"Common man".

Fragmented verse:

जागरित स्थानो बहिस प्रज्ञः सप्त अन्ग एकोनविंशति मुखः स्थूल भुक् वैश्वानरः प्रथमः पादः
jaagarita sthaano bahis pragyah sapta anga ekonavinshati mukhah sthool bhuk vaishvaanarah prathamah paadah

Simple meaning:

Placed as conscious, outward knower, with seven limbs and nineteen mouth; entertaining large things, worldly person (Vaishvaanarah), is first aspect.

Reference Commentary:

http://acharya.iitm.ac.in/mirrors/vv/scripture/upanishads/mandukya.html

The first aspect is Vaisvanara, or the materialistic state of wakefulness with external consciousness, experiencing gross objects with the aid of seven limbs and nineteen mouths (faculties).

Comments:
All existence, whether considered on the macro scale of the Universe, or the micro scale of the individual, is a manifestation of the Brahman or the Atman. Existence is described using the symbolism of human body, in terms of those organs and faculties of it that provide us with all that we experience:
(a) Seven limbs: The head, eyes, breath, the trunk, lower organ, and the two feet, in the case of an individual; and correspondingly, the heaven, the sun, the air, the sky, water and the earth in the case of the Universe, which together make for physical existence.
(b) Nineteen faculties of the body: The five sensory organs, the five motor organs, the five pranas (प्राण) or vital energies, and the four aspects of the mind, that make for our consciousness of existence.

Wednesday, December 27, 2006

Mandukyopanishad: Verse 2

माण्डुक्योपनिषद (Mandukya Upanishad) - Verse 2

सर्वं ह्येतद् ब्रह्मायमात्मा ब्रह्म सोयमात्मा चतुष्पात् ॥ 2 ॥
sarvam hyetad brahmaayamaatmaa brahm soyamaatmaa chatushpaat

Translation:

sarvam (सर्वम्) - Whole/All/Everything
hi (हि) - Really/Just/Surely/Indeed
etad (एतद्) - This here/This
brahm (ब्रह्म) - Brahm
ayam (अयम्) - This/Here
aatmaa (आत्मा) - Atma/Self/"roughly translated as Soul/Spirit"
sah (सः) - He
ayam (अयम्) - This/Here
chatus (चतुस्) - Four/Quadruple/Four times
paat (पात्) - Step/Foot/Quarter

Fragmented verse:

सर्वम् हि एतद् ब्रह्म अयम्आत्मा ब्रह्म सः अयम् आत्मा चतुस पात्
sarvam hi etad brahm ayama aatmaa brahm sah ayam aatmaa chatus paat

Simple meaning:

All, just-this is Brahm / All is just-this Brahm. This self (Atma) is Brahm. He, this-self has four steps/quarters.

Monday, December 25, 2006

Mandukyopanishad: Verse 1

माण्डुक्योपनिषद (Mandukya Upanishad) - Verse 1

ओमित्येतदक्षरमिदंसर्वं तस्योपव्याख्यानं।
भुतं भवद् भविष्यदिति सर्वमोंकार एव ।
यच्चान्यत् त्रिकालातीतं तदप्योंकार एव ॥ 1 ॥
omityetadaksharamidam sarvam tasyopavyaakhyaanam,
bhutam bhavad-bhavishhyaditi sarvamonkaara eva
yachchaanyat-trikaalaateetam tadapyonkaara eva

Translation:

aum (ओम/ॐ) - AUM
iti (इति) - Thus/So/Like that
etad (एतद्) - This here/This
aksharam (अक्षरम्) - Imperishable
idam (इदम्) - This
sarvam (सर्वम्) - Whole/All
tasya (तस्य) - It's
vyakhyanam (व्याख्यानम्) - Explanation

bhutam (भुतम्) - Created - 'Past'
bhavat (भवद्) - Become (becoming) - 'Present'
bhavishyad (भविष्यद्) - Of future
iti (इति) - Like that
sarvam (सर्वम्) - Whole/All
omkar (ओंकार) - Sound of AUM
eva (एव) - Verily/'Used to put emphasis'

yatha (यथा) - Just as
anyat (अन्यत्) - Others
trikal (त्रिकाल) - Tree dimensions of time
atitam (अतीतम्) - Beyond/Surpassed
tadabhyo (तदभ्यो) - That too
omkar (ओंकार) - Sound of AUM
eva (एव) - Verily/'Used to put emphasis'

Composite words:

ityetad (इत्येतद्) - Composed by two word: iti + etad (इति + एतद्); means, So this/Thus here/"right this"/"right here".

Fragmented verse:

ओम/ॐ इति एतद् अक्षरम् इदम् सर्वम् तस्योप व्याख्यानम् ।
भुतं भवद् भविष्यद् इति सर्वम् ओंकार एव ।
यथा अन्यत् त्रिकाल अतीतम् तदभ्यो ओंकार एव ॥ 1 ॥
om iti etad aksharam idam sarvam tasyopa vyaakhyaanam,
bhutam bhavad bhavishhyad iti sarvam omkaara eva
yatha anyat trikaala ateetam tadabhyo omkaara eva

Simple meaning:

AUM is, right this-here, imperishable, all this; its explanation:
What has became (past), becoming (present) and will become (future), verily is the sound of AUM; just as others too, beyond the three dimensions of time, verily is the sound of AUM.

How to read Upanishads?

Reading Upanishads is upon the choice of the reader. Lets have a look what Upanishads says about itself.

Muktika Upanishad listing 108 Upanishads, including itself, reads:

इयं कैवल्यमुक्तिस्तु केनोपायेन सिद्धयति।
माण्डूक्यमेकमेवालं मुमुक्षूणां विमुक्तये ॥ 26 ॥
iyam kaivalyamuktistu kenopaayena siddhayati,
maandookyamekamevaalam mumuxoonaam vimuktaye

Translation:

iyam (इयं) - This
kaivalya (कैवल्य) - Oneness/Sole-ness
mukti (मुक्ति) - Freedom
astu (अस्तु) - There should be
ken (केन) - By what/By whom/By where/From where
upaaya (उपाय) - Means/Approach
siddhayati (सिद्धयति) - Obtained/Perfected/Achieved
maandookyam (माण्डूक्यम्) - Mandukya Upanishad
ekam (एकम्) - One/Single
kevalam (केवलम्) - Merely/Only
mumuxoo (मुमुक्षू) - Desirer (having desire of liberation/Moksha)
vimukti (विमुक्ति) - Freedom/Liberation

Simple meaning:

How this liberation to oneness (kaivalya) can be achieved?
Mandukya merely, liberates the desirer.

Here the meaning of Mumukshu (मुमुक्षू) is not that straight forward to translate. Grammatically it is closer to Desirer, but characteristically it is more closer to Thirsty.
"Mandukya merely, liberates the desirer" might have greater meaning, because reading a book can liberate, is not so convincing.

What after that?

तथाप्यसिद्धं चेज्ज्ञानं दशोपनिषदं पठ ।
ज्ञानं लब्ध्वा चिरादेव मामकं धाम यास्यसि ॥ 27 ॥
tathaapyasiddham chejgyaanam dashopanishadam path,
gyaanam labdhvaa chiradevaa maamakam dhaama yaasyasi

Translation:

tathaapi (तथापि) - Yet/Even Then/Nevertheless
siddham (सिद्धम्) - Accomplish/Achieve/Fulfill
cha () - And
gyaanam (ज्ञानम्) - Knowledge
dasam (दसम्) - Ten
Upanishad (उपानिषद्) - Upanishad
path (पठ) - Read/Study
labdhvaa (लब्ध्वा) - Having achieved - derived from labdham (लब्धम्) - Achieved/Obtained
chir (चिर) - Forever/Permanently
dev (देव) - God/Divine
maamakam (मामकं) - From me
dhaama (धाम) - Abode/Dwelling
yaasyasi (यास्यसि) - You will go

Simple meaning:

Nevertheless to accomplish and knowledge, study ten Upanishads.
Having achieved the knowledge, you will go to the abode forever divine from me.

I'll try to explore different Upanishads starting from Mandukya (माण्डूक्य), then other main Upanishads.

Tuesday, December 19, 2006

The Upanishad

Upanishad are highly philosophical and metaphysical part of Vedas. Being the conclusive part of Vedas, Upanishad can be called the whole substance of Vedic wisdom. The word Upanishad is composed by three words, Up + Ni + Sad ( उप + नि + सद् ); where Upa ( उप ) means Sub/Near, Ni ( नि ) means Down/Bellow and sad ( सद् ) means Sit. Which can be translated as "sitting near".

All Upanisads are associated to different Vedas as well as grouped into different groups.

Groups and number of associated Upanisads:

  1. Mukhya ( मुख्य ) - Main/Principal - 10
  2. Samanya Vedanta ( सामान्य वेदान्त ) - Common/Normal - 21
  3. Sannyasa ( सन्यास ) - Attributed to Sannyasa - 23
  4. Shakta ( शाक्त ) - Attributed to Shakti ( शक्ति ) - Goddess of Power - 9
  5. Vaishnava ( वैश्णव ) - Attributed to Vishnu ( विश्णु ) - God of Preservation - 13
  6. Shaiva ( शैव ) - Attributed to Shiv ( शिव ) - God of Destruction and Salvation - 14
  7. Yoga ( योग ) - Union - 17

Vedas and number of associated Upanisads:

  1. Rigveda ( ॠग्वेद ) - 10
  2. Yajurveda ( यजुर्वेद ) - 51
    2.1. Shukla Paksha ( शुक्लपक्ष ) - 19
    2.2. Krishna Paksha ( कृष्णपक्ष ) - 32
  3. Samaveda ( सामवेद ) - 16
  4. Atharvaveda ( अथर्ववेद ) - 31.

List of the Upanishad:

S. No.Name of UpanishadGroupAssociated to
1Isha - ईशाMukhyaYajur shukla
2Kena - केणMukhyaSamaveda
3Katha - कथाMukhyaYajur krishna
4Prashna - प्रश्नMukhyaAtharvaveda
5Mundaka - मुन्डकMukhyaAtharvaveda
6Mandukya - माण्डुक्यMukhyaAtharvaveda
7Taittiriya - तैत्रेयMukhyaYajur krishna
8Aitreya - ऐत्रैयMukhyaRigveda
9Chhandogya - छान्दोग्यMukhyaSamaveda
10Brahadaranyaka - बृहदारण्यकMukhyaYajur shukla
11Brahma - ब्रह्मSannyasaYajur krishna
12Kaivalya - कैवल्यShaivaYajur krishna
13Jabala - जाबाल - ISannyasaYajur shukla
14Shwetashwatara - श्वेताश्वरSannyasaYajur krishna
15Hansa - हंसYogaYajur shukla
16Aaruneya - आरुणेयSannyasaSamaveda
17Garbha - गर्भSannyasaYajur krishna
18Narayana - नारायणVaishnavaYajur krishna
19Paramhansa - परमहंसSannyasaYajur shukla
20Amrit Bindu - अमृत बिन्दुYogaYajur krishna
21Amrit Naad - अमृत नादYogaYajur krishna
22Atharva Shir - अथर्व शिरShaivaAtharvaveda
23Atharva Shikh - अथर्व शिखShaivaAtharvaveda
24Maitrayani - मैत्रायणिSamanyaSamaveda
25Kaushitaki - कौशिताकिSamanyaRigveda
26Brihjjabala - बृहज्जाबालShaivaAtharvaveda
27Nrisinhtapani - नृसिंहतापनीVaishnavaAtharvaveda
28Kalagnirudra - कालाग्निरुद्रShaivaYajur krishna
29Maitreyi - मैत्रेयिSannyasaSamaveda
30Subal - सुबालSamanyaYajur shukla
31Kchhurik - क्षुरिकYogaYajur krishna
32Mantrik - मान्त्रिकSamanyaYajur shukla
33Sarva Saar - सर्व सारSamanyaYajur krishna
34Niralanba - निरालम्बSamanyaYajur shukla
35Shuk Rahasya - शुक रहस्यSamanyaYajur krishna
36Bajra Suchi - बज्र सूचिSamanyaSamaveda
37Tejo Bindu - तेजो बिन्दुSannyasaYajur krishna
38Naad Bindu - नाद बिन्दुYogaRigveda
39Dhyana Bindu - ध्यान बिन्दुYogaYajur krishna
40Brahma Vidya - ब्रह्म विद्याYogaYajur krishna
41Yoga Tatwa - योग तत्वYogaYajur krishna
42Atma Bodh - आत्म बोधSamanyaRigveda
43Parivrata - परिव्रात
( Naradparibrajaka -
नारदपरिव्राजक )
SannyasaAtharvaveda
44Trishikhi - त्रिषिखिYogaYajur shukla
45Sita - सीताShaktaAtharvaveda
46Yogachudamani - योगचूडामणिYogaSamaveda
47Nirvana - निर्वाणSannyasaRigveda
48Mandalbrahaman - मण्डलब्राह्मणYogaYajur shukla
49Dakshinamurti - दक्षिणामूर्तिShaivaYajur krishna
50Sharabha - शरभShaivaAtharvaveda
51Skanda - श्कन्द
( Tripadwibhuti -
त्रिपाड्विभूटि )
SamanyaYajur krishna
52Mahanarayana - महानारायणVaishnavaAtharvaveda
53Adwayataraka - अद्वयतारकSannyasaYajur shukla
54Ramarahasya - रामरहस्यVaishnavaAtharvaveda
55Ramatapani - रामतापणीVaishnavaAtharvaveda
56Vasudeva - वासुदेवVaishnavaSamaveda
57Mudgal - मुद्गलSamanyaRigveda
58Shandilya - शाण्डिल्यYogaAtharvaveda
59Paingala - पैंगलSamanyaYajur shukla
60Bhikshuk - भिक्षुकSannyasaYajur shukla
61Mahat - महतSamanyaSamaveda
62Shareerak - शारीरकSamanyaYajur krishna
63Yogshikha - योगशिक्षाYogaYajur krishna
64Tureeyateet - तुरीयातीतSannyasaYajur shukla
65Sannyasa - सन्यासSannyasaSamaveda
66Paramhansa-Parivrajak - परमहंस परिब्राजकSannyasaAtharvaveda
67Akshamalik - अक्षमालिकShaivaRigveda
68Avyakt - अव्यक्तVaishnavaSamaveda
69Ekakshar - एकाक्षरSamanyaYajur krishna
70Annapurna - अन्नपूर्णShaktaAtharvaveda
71Surya - सूर्यSamanyaAtharvaveda
72Akshi - अक्षिSamanyaYajur krishna
73Adhyatma - अध्यात्माSamanyaYajur shukla
74Kundik - कुण्डिकSannyasaSamaveda
75Savitri - सावित्रिSamanyaSamaveda
76Aatma - आत्माSamanyaAtharvaveda
77Pashupat - पाशुपतYogaAtharvaveda
78Parbrahm - पारब्रह्मSannyasaAtharvaveda
79Avadhoot - अवधूतSannyasaYajur krishna
80Tripuratapani - त्रिपुरातपनिShaktaAtharvaveda
81Devi - देविShaktaAtharvaveda
82Tripur - त्रिपुरShaktaRigveda
83Kathrudra - कठरुद्रSannyasaYajur krishna
84Bhavan - भावनShaktaAtharvaveda
85Rudra Hridaya - रुद्र हृदयShaivaYajur krishna
86Yoga Kundalini - योग कुण्डलिनिYogaYajur krishna
87Bhasm - भस्मShaivaAtharvaveda
88Rudraksh - रुद्राक्षShaivaSamaveda
89Ganapati - गणपतिShaivaAtharvaveda
90Darshan - दर्शनYogaSamaveda
91Taarsaar - तारसारVaishnavaYajur shukla
92Mahavakya - महावाक्यYogaAtharvaveda
93Panch Brahm - पञ्च ब्रह्मShaivaYajur krishna
94Pranagni Hotra - प्रणाग्नि होत्रSamanyaYajur krishna
95Gopal Tapani - गोपाल तपणिVaishnavaAtharvaveda
96Krishna - कृष्णVaishnavaAtharvaveda
97Yagyavalkya - याज्ञवल्क्यSannyasaYajur shukla
98Varah - वराहSannyasaYajur krishna
99Shatyayani - शात्यायनिSannyasaYajur shukla
100Hayagreev - हयग्रीवVaishnavaAtharvaveda
101Dattatrey - दत्तात्रेयVaishnavaAtharvaveda
102Gaarud - गारुडVaishnavaAtharvaveda
103Kali Santaran - कलि सण्टारणVaishnavaYajur krishna
104Jabala - जाबाल - IIShaivaSamaveda
105Saubhagya - सौभाग्यShaktaRigveda
106Saraswatee Rahasya - सरस्वती रहस्यShaktaYajur krishna
107Bahrich - बहृचShaktaRigveda
108Muktik - मुक्तिकSamanyaYajur shukla

Wednesday, December 13, 2006

Why are we here?

This is a question I heard in different discourses and scientific documentaries. People are pondering into this question and trying to figure out there own answers. A lot going on in this regard.

Alright, let me elaborate a bit; I mean the eternal question "why the life exists?" or "what is the purpose of life?". Down the ages great philosophers and scientists reduced these questions to "why are we here?".

But isn't this very question fraudulent?

The idea "why we are here?" leads to:
"we could be somewhere else",
"here (this) is something different and we are imposed on it",
"we are something else and here (this) is something else", etc.

How these assessments can be made?
What is the basis of this distinction?

In my understanding the basis on this assessment is only one that "we are able to identify ourselves as a distinct entity through our senses".

Now the question arises; is this assessment true?

"No", my candid answer.

If we try to see ourselves from the lens of Chemistry, then we are not more than a heap of chemicals, how complex it might be; so is everything else!
If we try to dig deeper into the atomic and sub-atomic world, then we are nothing more than just vibrating energy; so is everything else!

Then, what is distinct?
I can find the only one distinct character, that is; Awareness.
Livings and non-livings are divided into two categories only and only based on one simple characteristic: Awareness!
That awareness might be extremely inferior in single cell bacteria and extremely developed in human being, but it is just the awareness which make livings, distinct from non-livings.

Now getting back to the original question, "why we are here?".
Since the notion, "We", which denotes "Living creatures", proved to be just "Atomic energy" in certain arrangement, being aware of itself; thus we can safely change the question to:
"why 'Awareness-Atomic Energy Combination' is here?".

Let have a look at the three different elements of the above question, "Awareness", "Atomic /sub-atomic energy" and "Combination".

Atomic/sub-atomic energy:
It is discovered by scientists that everything is "Vibrating atomic energy" in its deepest (thus far) layer/level, thus it cannot be presented as a distinction against non-livings. Hence the very presence of "Atomic /sub-atomic energy" can be dropped from the question.

Combination:
In absence of second element, no any single element can be combined, thus the word "Combination" becomes irrelevant.

Awareness:
Now remains the only element "Awareness".

Due to these above factors the question moves further to, "Why awareness is here?".

But wait a moment, do we really know what awareness means?
Isn't it more like 'beauty', we all can experience it, but can't say what it is?
or like 'love', we can have it, but we can't know what it is?

So, isn't it more correct to ask, "What awareness is?", rather than, "Why awareness is here?".

The above is general section, bellow comes my personal section.

For me, here comes Upanishads in picture, which defines "Brahm (ब्रह्म)" (in English dictionary usually refer as "Brahman") as that "Basic Element", which we call Awareness or Consciousness etc.;

when it says:

What is Brahm?:

सर्वं तत्प्रज्ञानेत्रम् प्रज्ञानेप्रतिष्ठितम् प्रज्ञानेत्रो लोकः प्रज्ञा प्रतिष्ठा प्रज्ञानं ब्रह्म
sarvam tat pragyanetram, pragyane pratishhthitam, pragyanetrah lokah, pragya pratishhtha, pragyanam brahm

- ऐत्रेयोपनिशद (AitreyaUpanishad) - 3.3

Translation:

sarvam (सर्वम्) - All/Everything
tat(तत्) - That
pragya (प्रज्ञा)- Intelligence/Consciousness
pratishhthitam (प्रतिष्ठितम्) - Situated
loka (लोक) - Place/World/Universe

Simple Meaning:

Everything is Consciousness, situated in Consciousness; in the world of Consciousness, Consciousness situates; Consciousness is Brahm.

What is Atma?:
(Atma is roughly translated as Soul)

अयमात्मा ब्रह्म
ayamaatma brahm

- बृहदारण्यकोपनिशद (Brihdaranyak Upanishad) - 2.5.19

Translation:

ayam (अयम्) - This/Here
aatma (आत्मा) - Atma
brahm (ब्रह्म) - Brahm

Simple Meaning:

This Atma is Brahm

What is the attribute of Brahm?:

सर्वं खल्विदं ब्रह्म।
sarvam khalvidam brahm

- छान्दोग्योपनिशद (Chhandoya Upanishad) - 3.14.1

Translation:

sarvam (सर्वम्) - all/everything
khalu (खलु) - indeed/certainly
idam (इदम्) - This
brahm (ब्रह्म) - Brahm

Simple Meaning:

Everything indeed is this Brahm!

It provokes to investigate:

स होवाच याज्ञवल्क्यस्तत्त्वमसि त्वं तदसि, त्वं ब्रह्मास्यहं ब्रह्मास्मीत्यनुसन्धानं कुर्यात्
sa hovacha yagyavalkya, tat twam asi, twam tat asi, twam brahmasya aham, brahmasmitya anusandhanam kuryat

- पैंगलोपनिशद (Paingal Upanishad) - 3.1

Translation:

vacha (वाच) - Said/Spoke
yagyavalkya(याज्ञवल्क्य) - Name of sage
tat (तत्) - That
twam (त्वम) - You
asi (असि) - Are
brahmasya (ब्रह्मास्य) - Of Brahm
aham (अहम्) -Self
iti (इति) - Thus
anusandhan (अनुसन्धान) - Investigation
kuryat (कुर्यात्) - Should Do

Simple Meaning:

Yagyavalkya said: That you are; you are that; you are the self of Brahm; Thus Brahm should be investigated

It defies all logics:

ॐ पूर्णमद: पूर्णामिदम् पूर्णात्पूर्णमुदच्यते
पूर्णस्यपूर्णमादायः पूर्णमेवावसिस्यते
AUM, purnamadah purnamidam, purnat purnamudachyate,
purnasyapurnamadayah, purnamevavasisyate

- ईशावाश्योपनिशद (Isavasya Upanishad) - Invocation

Translation:

purn (पूर्ण) - Absolute/Whole/Complete
madah (मदः) - That
midan (मिदम्) - This
udachyate (उदच्यते) - Drawn/Drew
adeya (आदेय) - To Be Removed
vasisyate (वसिस्यते) - Remains

Simple Meaning:

That is absolute, this is absolute, absolute comes from absolute, by taking absolute from absolute, absolute remains.

It peeks beyond the understanding to mind:

ओमित्येतदक्षर्मिदँसर्वं तस्योपव्याख्यानं।
भुतं भवद् भविष्यदिति सर्वमोंकार एव।
यच्चान्यत् त्रकालातीतं तद्ब्भ्योकार एव।
aumityetadaksharmidamsarvam tasyopavyakhyanam
bhutam bhavadbhavishyaditi sarvamomkar eva
yachchanyat~trakalatitam tadabbhyomkar eva

- माण्डुक्योपनिशद (Mandukya Upanishad) - 1

Translation:

AUM (ओम्) - AUM
iti (इति) - Like that
tad (तद) - Then
akshar (अक्षर) - Imperishable
idam (इदम्) - This
sarvam (सर्वम्) - All
tasya (तस्य) - Of that
vyakhyanam (व्याख्यानम्) - Explanation
bhutam (भुतम्) - Created (past)
bhavat (भवत्) - Become/Becoming (Present)
bhavishyad (भविष्यद्) - Of Future
aumkar (ओंकार) - Sound of AUM
eva (एव) - Verily
Yatha (यथा) - just as
Anyat (अन्यत्) - other
trikal (त्रिकाल) - Three Dimensions of Time
atitam (अतीतम्) - Beyond/Surpassed
tadabbhyo (तदब्भ्यो) - That too

Simple Meaning:

AUM, that is imperishable, is whole; its explanation:
What has been created (past), becoming (present) and will become (future); verily, is AUM. Just as other too, beyond the three dimensions of time; verily, is AUM.

!!! beyond the three dimensions of time !!!

Again common part

If some one asks me:

Why are we here?

I'll say:

We are not here, we are here!

Wednesday, December 06, 2006

A brief sketch of ancient Indian literature

!!! Note: In order to view the devanagari characters, you'll have to set you browser encoding to "Unicode (UTF-8)" !!!

Ancient Indian literature is divided into two main categories:

  • Sruti ( श्रुति )
  • Smriti ( स्मृति )

Sruti ( श्रुति )

Sruti literally means Listened/Heard. Some explanation attributed the word Sruti to the Guru-Shishya (Guru-disciple) system, where the disciple listen directly from the Guru. Whereas some other explanation attributed it to the revelation of truth through listening, which goes more closer to the sound of AUM (OM) being the supreme truth.

  • Sruti are considered the main text.
  • Sruti has higher authority over any other document.
  • Sruti constitute Veda; sometime Bhagwat Gita is also known as Sruti.

Veda ( वेद )
Veda are considered main literature of Indian philosophy and religion. The word Veda means knowledge/knowing, derives from the word Vid ( विद ), means know/knower.
There are four Vedas:

  • Rigveda ( ॠग्वेद )
  • Yajurveda ( यजुर्ववेद ) - Divided into two sections, Sukla Paksha ( शुक्लपक्ष ) and Krishna Paksha ( कृष्णपक्ष ); means 'Bright/White Section' and 'Dark/Black Section' respectively.
  • Samaveda ( सामवेद )
  • Atharvaveda ( अथर्ववेद )

There are six disciplines to understand Vedas, called Vedanga ( वेदांग ). The word Vedanga is derived from two words Veda+Anga. Where Anga ( अंग ) means limb or part.

  • Shiksha ( शिक्षा ) - Dealing with pronunciation.
  • Chhanda ( छन्द ) - Study of Vedic meter.
  • Vyakarana ( व्याकरण ) - Related to grammar.
  • Nirukta ( निरुक्ता ) - Study of etymology.
  • Jyotisha ( ज्योतिषा ) - Area of astrology/astronomy.
  • Kalpa ( कल्प ) - Dealing with ritual.

The Vedas can be divided into two parts, Samhita ( संहिता ) and Brahmana ( ब्राह्मण ). Brahmana can again be divided into two parts, Aranyaka ( अरण्यक ) and Upanishad ( उपनिषद ).

  • Samhita ( संहिता ) or Mantra ( मंत्र ) - Collection of hymns.
  • Brahmana ( ब्राह्मण ) - Explaining the meaning of Mantras and rituals.
  • Aranyaka ( अरण्यक ) - Explanation of Mantras.
  • Upanishad ( उपनिषद ) - Conclusive part of Veda.

Upanishad ( उपनिषद ):
Upanishad are highly philosophical and metaphysical part of Vedas. Being the conclusive part of Vedas, Upanishad can be called the whole substance of Vedic wisdom. The word Upanishad is composed by three words, Up + Ni + Sad ( उप – नि – षद ); where Upa ( उप ) means Sub/Near, where Ni ( नि ) means Down/Bellow and sad ( षद ) means Sit. Which can be translated as "sitting near".

Upanishad are also know as Vedanta ( वेदांत ). The word Vedanta is composed by to words Veda ( वेद ) + Anta ( अन्त ), where Anta ( अन्त ) means End. Thus the meaning of the word Vedanta means "End of Veda" or "End part of Veda". Here one thing should be noted, Veda itself means "Knowing or Knowledge", hence the meaning of Vedanta can be interpreted as "End of Knowledge". Many people do try to draw this meaning; but this meaning rather sounds incorrect, given the huge number of texts written long after Vedas and Vedas themselves has been rectified and modified down the ages.

Another word used is Uttar Mimansa ( उत्तर मीमांसा ), where Uttar ( उत्तर ) means Latter and Mimansa ( मीमांसा ) means Inquiry.

There are known to be more than two hundred Upanishads, but Muktikopanishad ( मुक्तिकोपनिषद ) counts 108 Upanishads. All Upanishads are associated to different Vedas. 10 associated to Rigveda ( ॠग्वेद ), 19 to Yajurveda Sukla Paksha ( यजुर्ववेद शुक्लपक्ष), 32 to Yajurveda Krishna Paksha ( यजुर्ववेद कृष्णपक्ष ), 16 to Samaveda ( सामदेव ) and 31 to Atharvaveda ( अथर्ववेद ).

All 108 Upanishads are clubbed in different groups. First 10 Upanishads are grouped as Mukhya ( मुख्य ) - Main/Principal, 21 as Samanya Vedanta ( सामान्य वेदांत ) - Common/Normal, 23 as Sannyasa ( सन्यास ) - Attributed to Sannyasa, 9 as Shakta ( शाक्त ) - Attributed to Shakti ( शक्ति ) - Goddess of Power, 13 as Vaishnava ( वैष्णव ) - Attributed to Vishnu ( विष्णु ) - God of Preservation, 14 as Shaiva ( शैव ) - Attributed to Shiv ( शिव ) - God of Destruction and Salvation and 17 as Yoga ( योग ) - Union.

List of Mukhya ( मुख्य ) Upanishad:

  1. Isha ( इशा ) - Sukla Yajurveda
  2. Kena ( केण ) - Samaveda
  3. Katha ( कथा ) - Krishna Yajurveda
  4. Prashna ( प्रश्न ) - Atharvaveda
  5. Mundaka ( मुण्डक ) - Atharvaveda
  6. Mandukya ( मान्डुक्य ) - Atharvaveda
  7. Taittiriya ( तैत्रेय ) - Krishna Yajurveda
  8. Aitreya ( एत्रेय ) - Rigveda
  9. Chhandogya ( छान्दोग्य ) - Samaveda
  10. Brahadaranyaka ( ब्रहदारण्यक ) - Sukla Yajurveda

Smriti ( स्मृति )

Smriti literally means Remembered/Memorized. Smriti are compiled over a great span of time, related to variety of subjects.

  • Smriti has lower authority.
  • If there is any contradiction between Sruti and Smriti, then Smriti should be discarded while taking Sruti as the authority.
  • Smriti are divided into many categories, as, Dharmasasta, Itihas, Puran etc.

Smriti are divided into 6 main categories:

  • Dharmashastra ( धर्मशास्त्र )
  • Itihasa ( इतिहास )
  • Purana ( पुराण )
  • Sutra ( सूत्र )
  • Agama ( अगमा )
  • Darsana ( दर्शन )

Dharmashastra ( धर्मशास्त्र ):
Dharmashastras mainly deals with duties of a person. Most of the Dharmashastras are derived from Vedas.

Dharmashastras can be divided into three major categories:

  • Achaar ( आचार ) - Duty/Rite
  • Byavahar ( व्यवहार ) - Behavior
  • Prayashchit ( प्रायष्चित ) - Atonement

There are hundreds of Dharmashastras written down the ages. Few major Dharmashastras are:

  • Dharmashastra of Apastamba ( अपश्थम्भ )
  • Dharmashastra of Gautama ( गौतम )
  • Dharmashastra of Baudhyan ( बौधयान )
  • Manu Smriti ( मनु स्मृति )
  • Yagnavalkya Smriti ( याग्नवल्क्य स्मृति )
  • Narada Smriti ( नारद स्मृति )
  • etc.

Itihasa ( इतिहास ):
Itihasa are the collection of epics. Sometimes Itihasa falls under Purana.
Major Itihasa includes:

  • Ramayan ( रामायण )
  • Mahabharat ( महाभारत )
  • Yogavashista ( योगवाशिष्ठ )
  • Harivansa ( हरिवंश )
  • etc.

Purana ( पुराण ):
Purana literally means Ancient/Old. Main characteristics of Puranas are traditions and rituals. Puranas mainly deals with Triguna ( त्रिगुण ) - 'Three qualities': Satva ( सत्व ) - Truthfulness, Rajas ( रजस ) - Passion, and Tamas ( तमस ) - Darkness/Ignorance.

Puranas are divided into four categories:

  • Maha Purana ( महापुराण ) - Main Puranas.
  • Upa Purana ( उपपुराण ) - Secondary Puranas.
  • Sthala Purana ( स्थलपुराण ) - Purana related to specific places.
  • Kula Purana ( कुलपुराण ) - Purana related to a dynasty.

Few major Puranas are:

  • Shrimad Bhagawat Purana ( श्रिमद भागवद पुराण )
  • Vishnu Purana ( विष्णु पुराण )
  • Devi Bhagawat Purana ( देवि भागवद पुराण )
  • Bhavishya Purana ( भविष्य पुराण )
  • Matshya Purana ( मत्ष्य पुराण )
  • Karma Purana ( कर्म पुराण )
  • Brahma Purana ( ब्रह्म पुराण )
  • etc.

Sutra ( सूत्र ):
Sutra literally means Thread. Sutras are basically rules/law of the related topic (equivalent to Greek word 'Nomos').

Few major Sutras are:

  • Yoga Sutra ( योग सूत्र ) - Sutras of Yoga.
  • Nyaya Sutra ( न्याय सूत्र ) - Sutras of Justice.
  • Brahma Sutra ( ब्रह्म सूत्र ) - Sutras of Brahm.
  • Kama Sutra ( काम सूत्र ) - Sutras of Sensual Desire.
  • Vyakarana Sutra ( व्याकरण सूत्र ) - Sutras of Grammar.
  • Jyotish Sutra ( ज्योतिष सूत्र ) - Sutras of Astrology and Astronomy.
  • Sulva Sutra ( सल्व सूत्र ) - Sutras of Geometry.
  • etc.

Agama ( अगमा ):
Agama means Arrival. Agama are mainly rules of rituals.

Darshana ( दर्शन ):
Darshana means Viewing/Seeing. Darshanas are mainly philosophical documents. Many Sutras falls under Darshana.