We had a discussion with in MSP WhatsApp Group –
VNV Uday Vempati: Guru ji. Upanishads say. Sarvam khalvidam brahma All is Brahman. Same has been taught In our jyotisha class we learnt that universe is made of Jeevatma and Jadaatma. Now everything has atma. So where from the anatma concept arises. If I consider my body after death as anatma. But I never get a chance to directly perceive my anatma sthithi. If possible plz throw some light on this anatma concept 🙏
As long as I am Living with this body. I am jeevatma so can I be anatma while living. So the only possibility of me being an anatma is after my death. But I will never be able to know my anatma.
Guruji. When I am reading the Upanishad it says. The body is anatma. At the time I am reading that point in Upanishad I am still
Alive I am still a jeevatma …. so my body at that time can’t be anatma. But if I see some ones dead body I will get to know that this body will become anatma one day. When I am living I am not anatma when I die as I am not the body so I am not anatma either. So I am not directly experiencing anatma at given point of time. Only through a concept from other Jeevas I can perceive anatma but in reality to an individual the concept of anatma doesn’t exist. Is this why the statement sarvam khalvidam brahma was made all is Brahman ,,,,That’s y smasana vairagya was given lot of prominence and u spoke about it manier times on smasana vairagya. Please let me know is my understanding correct. Namastey 🙏

Sanjay Rath: The body is a gross thing made up of various naturally found elements. It has been put together and occupied by the spirit. The part of the spirit that recognizes the body as his ‘belonging’ or his clothing is the manas. spirit is a coming together of the atman and manas. Body is anatman at all times. when occupied by the atman it is jiva shariira else it is mrta shariira. When the manas is very weak and corrupted then another spirit can come and take posession of the body by force. This capture by another is called ‘possession’ as the other spirit possesses the body and pushes the original occupant into a lower cavity like the stomach area while dominating the hrd chakra. People who do too much of planchet and ghost calling can get possessed. Mediums become weak in moral character and then they too can get possessed for long time as the spirits they have been calling like to hang around them
Exorcism is the process of making the second spirit leave the body and help the original occupant of the body regain his/her control

VNV Uday Vempati: Guru. Ji. My past spiritual question was on the same topic Guruji. As long as I have jiva in the body. I am nt anatma. Even if I die. I will not have the experience of my sarira. Once I die I am no more sarira. So. At any given point of time. As a jiva I don’t get to experience anatma consciousness. But Upanishad says this sarira is anatma. Is this y samsara vairagya is playing a vital role. By looking at some ones else body then only I can understand that one day I also will become anatma. But I dnt have a direct experience of anatma either while living or after death. Guru ji please correct me is this a right analysis. It’s a big doubt in my mind. Fortunately u posted the same topic. 🙏

Sanjay Rath: One who has great knowledge of yoga like adi shankara can leave his own body for a short while and occupy the dead body of another for having some anubhava (experience). Occupying another dead body by using yogic powers is not adharma as the body is dead since the original occupant spirit has gone away
Jiva is not in the body like a physical object
You are thinking of the atman as being the spirit like hindi movies. too much hindi movie. atmaa has captured …bhoot pret is called atma. Indian public is so illiterate. Fault lies with the hindi language which equates atman to the bhuta …so stupid
atman is light. can you hold light? If you cannot hold light then this body cannot hold the atman
It is the manas. A very powerful gift of god that captures the atman forming what is called a spirit

VNV Uday Vempati: So. While living also This body is anatma ? Bcz when I am living. I am a jeevatma. I have Chaitanya in this body. So can this body while having that light is still considered an anatma ? This is where the question is arising for me Guru ji.

Sanjay Rath: Then the manas puts the atman inside a jail called hrd-chakra – not anahata
Is a car a dead object or a living object? When the car starts moving, is it possessed? Does it have an atman because it is moving?

VNV Uday Vempati: Car is not a living object but got Chaitanya or movement though some means. Because we generally use an example of hair or nail as jada growing on Chaitanya which is body while talking about. Chit jada granthi.

Sanjay Rath: Atman >> Manas << Body. Manas is the ‘Boss’ and compels the Atman to sit inside the Bdoy which is its Car. Just like you maintain and repair and fill gas in the car, so also the Manas is maintaining, repairing and filling food and water inside the body. Get the basics right then we will come to the chitta. There is absolutely no difference between the car and the body

VNV Uday Vempati: Ok. Guru. Ji. So. This body is anatma Even though I have light in me. 🙏. Thanks guru ji.

Sanjay Rath: Your mind believes that it has the light because it has captured it. But has the atman awakened to its true nature

VNV Uday Vempati: Yes.

Sanjay Rath: That is what self-realization movements are about. They try to start a conversation between the Atman and the Manas so that the manas gets to know the Atman
Atman is just an observer for all. Unless we quiten the mind it cannot start the conversation with the Atman. This is the essence of dhyana – Shunya dhyana

VNV Uday Vempati: Yeah. Guru ji. I was reading. Mundaka Upanishad. Now it’s making sense. The conversation of 2 birds. 🙏
Shyamala Subramanyam: That is the challenge…very tough
VNV Uday Vempati: Understanding what is atma and anatma it’s is like a Herculean task. Atma anatma Vichara.
Shyamala Subramanyam: Mind runs here and there… difficult to capture and quieten it
VNV Uday Vempati: Hoping to see Guru ji. Teaching us Upanishad. 👀👀

Sanjay Rath: That conversation is actually at a very high level. Think of the birds as two lights – one white at the Anahata Chakra and another can be one of the eight colors sitting in the branch called Hrdaya Chakra. Now how can two lights talk to each other? What sort of language is this? Who can listen to this conversation? Can you even hear a little from this talk? That is dvaita because a conversation is always between two different entities. But the conversation between the manas and atman is advaita for they are one – together they are the spirit. Manas is like the naada, the crescent moon and Atman is like the Bindu, the dot

VNV Uday Vempati: 😱. Very very profound. Manas has to become crescent 🌙. It has to become light. Then only it can listen to Bindu. 🙏. Sunya dhyana will help to make Manas a crescent moon.

Sanjay Rath: Jaimini heard this and called it the talk of the tittri birds. He got the sutras from them. He is one of the greatest Maharishi. 👍🏻 You got it

VNV Uday Vempati: Guru ji. Tittri birds were formed when. Yajnavalkya vomited his Veda knowledge from his guru. ?

Sanjay Rath: All birth is like Amavasya. 50% people cpntinue in anavasya state for whole life, 25% reach astami, less than 1% reach purnima. These are the great gurus. Yes! That vomitting of knowledge from the Guru has an extremely deep meaning Most stupid translators think that he threw the knowledge of the guru out and created his own system – like a rebel. Kali Yuga produces great fools who enlighten greater fools

Sagar Shah: 🙏🏿 how can a common man reach to ashtami level ?

Sanjay Rath: @Sagar Shah That is the purpose of the MSP. We plan to push people to the astami level so that the gurus can pick them up and take them to purnima

Sagar Shah: 🙏🏿

Sanjay Rath: @VNV Uday Vempati Remember to ask me about this Yajnavalkya vomit becoming tittra secret.

The Sri Bhairava Stotra


As taught by Shankaracharya of Kanchi http://www.kamakotimandali.com

Bhairava Stava is a precious gem composed by Mahāmāheśvara Achārya Abhinavagupta. It is said that one fine day, Abhinavagupta decided to shed his mortal coil and approached the Bhairava-guhā (Cave of Bhairava), followed by twelve hundred disciples. This cave is located in today’s town of Beerwah in Kashmir, which is also identified as Bhadrakālī Tīrtha Kṣetra. He alone entered the sacred cave, reciting his favorite hymn, Bhairava Stotra. That was the last time Abhinavagupta was seen. This hymn is held in high regard by votaries of Kashmir Shaivism as it is considered to be siddhiprada. There are several transliterated versions of this hymn floating on the net but they seem to be filled with mistakes. Here is a relatively cleaner version of the hymn based on the pāṭha published by Shri Mukundarama Shastri.

Instruction: For a start we ask you to study the Bhairava Stotram and meditate on the hidden meaning of the ‘Cave of Bhadra-Kali’. Listen to the Bahirava Stotra sung by Ashwini Bhide Deshpande

व्याप्तचराचरभावविशेषं
चिन्मयमेकमनन्तमनादिम् |
भैरवनाथमनाथशरण्यं
त्वन्मयचित्ततया हृदि वन्दे || १ ||

त्वन्मयमेतदशेषमिदानीं
भाति मम त्वदनुग्रहशक्त्या |
त्वं च महेश सदैव ममात्मा
स्वात्ममयं मम तेन समस्तम् || २ ||

स्वात्मनि विश्वग(ये )ते त्वयि नाथे
तेन न संसृतिभीतिकथास्ति |
सत्स्वपि दुर्धरदुःखविमोह-
त्रासविधायिषु कर्मगणेषु || ३ ||

अन्तक मां प्रति मा दृशमेनां
क्रोधकरालतमां विनिधेहि |
शङ्करसेवनचिन्तनधीरो
भीषण भैरव शक्तिमयोऽस्मि || ४ ||

इत्थमुपोढभवन्मयसंवि-
द्दीधितिदारितभूरितमिस्रः |
मृत्युयमान्तककर्मपिशाचै-
र्नाथ नमोऽस्तु न जातु बिभेमि || ५ ||

प्रोदितसत्यविबोधमरीचि-
प्रेक्षितविश्वपदार्थसतत्त्वः |
भावपरामृतनिर्भरपूर्णे
त्वय्यहमात्मनि निर्वृतिमेमि || ६ ||

मानसगोचरमेति यदैव
क्लेशदशाऽतनुतापविधात्री |
नाथ तदैव मम त्वदभेद-
स्तोत्रपरामृतवृष्टिरुदेति || ७ ||

शङ्कर सत्यमिदं व्रतदान-
स्नानतपो भवतापविदारि |
तावकशास्त्रपरामृतचिन्ता
स्यन्दति चेतसि निर्वृतिधाराम् || ८ ||

नृत्यति गायति हृष्यति गाढं
संविदियं मम भैरवनाथ |
त्वां प्रियमाप्य सुदर्शनमेकं
दुर्लभमन्यजनैः समयज्ञम् || ९ ||

वसुरसपौषे कृष्णदशम्यां
अभिनवगुप्तः स्तवमिममकरोत् |
येन विभुर्भवमरुसन्तापं
शमयति झटिति जनस्य दयालुः || १० ||

|| समाप्तं स्तवमिदं अभिनवाख्यं पद्यनवकम् ||

vyāptacarācarabhāvaviśeṣaṃ
cinmayamekamanantamanādim |
bhairavanāthamanāthaśaraṇyaṃ
tvanmayacittatayā hṛdi vande || 1 ||

tvanmayametadaśeṣamidānīṃ
bhāti mama tvadanugrahaśaktyā |
tvaṃ ca maheśa sadaiva mamātmā
svātmamayaṃ mama tena samastam || 2 ||

svātmani viśvaga(ye)te tvayi nāthe
tena na saṃsṛtibhītikathāsti |
satsvapi durdharaduḥkhavimoha-
trāsavidhāyiṣu karmagaṇeṣu || 3 ||

antaka māṃ prati mā dṛśamenāṃ
krodhakarālatamāṃ vinidhehi |
śaṅkarasevanacintanadhīro
bhīṣaṇa bhairava śaktimayo.asmi || 4 ||

itthamupoḍhabhavanmayasaṃvi-
ddīdhitidāritabhūritamisraḥ |
mṛtyuyamāntakakarmapiśācai-
rnātha namo.astu na jātu bibhemi || 5 ||

proditasatyavibodhamarīci-
prekṣitaviśvapadārthasatattvaḥ |
bhāvaparāmṛtanirbharapūrṇe
tvayyahamātmani nirvṛtimemi || 6 ||

mānasagocarameti yadaiva
kleśadaśā.atanutāpavidhātrī |
nātha tadaiva mama tvadabheda-
stotraparāmṛtavṛṣṭirudeti || 7 ||

śaṅkara satyamidaṃ vratadāna-
snānatapo bhavatāpavidāri |
tāvakaśāstraparāmṛtacintā
syandati cetasi nirvṛtidhārām || 8 ||

nṛtyati gāyati hṛṣyati gāḍhaṃ
saṃvidiyaṃ mama bhairavanātha |
tvāṃ priyamāpya sudarśanamekaṃ
durlabhamanyajanaiḥ samayajnam || 9 ||

vasurasapauṣe kṛṣṇadaśamyāṃ
abhinavaguptaḥ stavamimamakarot |
yena vibhurbhavamarusantāpaṃ
śamayati jhaṭiti janasya dayāluḥ || 10 ||

|| samāptaṃ stavamidaṃ abhinavākhyaṃ padyanavakam ||