vedanta for beginners

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HOW TO

MEDITATE

1) What is Meditation?

•

Process by which I learn to link and claim my true nature of Atma.

2) Types of Meditation

Relaxation of Body - Taking awareness to various parts of body and relaxing them (Shava Asana)

Develop concentration of Mind - By Puja, recitation, focusing on Gods picture, beautiful scenery. - Dharana - Adjusting - Dhayana – Focussing - Samadhi – Dropping all thoughts, Chitta Vritti Nirodha.

Value Meditation

Expansion

- Learn to drop negative values by auto suggestion of positive qualities. - If Angry say I am Shanta Svarupa, etc,.

- See the entire cosmos in the mind as a creation of one God principle. - Gita – Chapter 10 Vibhuti Yoga - Gita – Chapter 11 Vishwaroopa Darshanam. 1

3) How to Meditate?

•

My True Nature explained in Tattwa Bodha is Pure consciousness without the medium of body, mind, sense organs or the universe.

•

I learn to relive this spiritual knowledge in meditation.

•

It is a supportive discipline.

•

I learn to contemplate on the descriptions of Atma given in the scriptures (List attached).

•

I learn to drop wrong notions about myself.

4) Principles of Meditation : •

I am consciousness principle, witness of the arrival and departure of thoughts. I / Sakshi

Mind / Thoughts

Seer

Seen

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When I close my eyes, forms and colours are no longer seen.

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Memories, impressions in the mind keep gurgling in the mind like waves in a ocean.

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Without my will, I get identified with the thoughts and get caught up with the thoughts which keep coming on and on.

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This is called an impure mind.

•

I need to make mind free from agitations so that I can see reflection of Atma, pure 2 consciousness in the mind and become one with it by knowledge.

Mind = Flow of Triputi – 3 factors Knower

Known

Knowing

Reflected consciousness

Objects of the world

Thought flow

•

I need to dissolve this process of thought flow for which I use the sound symbol – “om”.

•

Chant Om and come back to pure consciousness again and again.

5) Nature of Mind

Restless

Turbulent

(Gita : Chapter 6 – Verse 34)

Strong

Unyielding

Gita :

The mind verily is, O Krsna, restless, turbulent, strong and unyielding; I deem it quite (as) difficult to control as the wind. [Chapter 6 – Verse 34] 3

6) Method to restrain the mind Dispassion

Practice

7) Internal climate of mind to be aware of daily Knowledge predominant

Action predominant

Inertia

Sattva

Rajas

Tamas

8) 3 Powers of the mind Ichha Shakti

Kriya Shakti

Jnana Shakti

To desire

To Act

To Know 4

9) Modes of the Mind : Waking State Witness of Perceptions, Emotions & thoughts

Pure Consciousness awareness principle │ Atma │ Has independent existence without body, mind sense organs and universe.

Mind activated by reflection of Atma, Vasanas in full play

Sense organs activated by mind

5 sense objects perceived

Sleep State Witnesses Ignorant Status of Mind

Mind resolves into causal body ignorance state

Resolve into mind

Sense Organs

Sense Objects

Dream State Illumines Impressions In the Mind

Mind partially active with Vasanas

Resolve into mind

Sense Organs

Sense Objects 5

Note : • Moon subtle matter can reflect Sun light, which we call as moonlight in ignorance. • Mind subtlest matter in creation, reflects the spiritual light of Atma and gets energized for activity. MEDITATION • I am only seeker of truth. • I am formless pure consciousness unaffected by any thought disturbance. • Chant Om mentally 5 times. • Be aware of the silence and see the meaning of Om. • Chant Om mentally 5 times. • Be aware of the silence and see the meaning of Om. • Chant Om – Mentally 5 times and see the meaning of Om. • Shanti, Shanti, Shanti.

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Meaning of Sound Aum : - 3 States of being • A → Waker + Waking World Experiences. • U → Dreamer + Dream World Experiences. • M → Sleeper + Sleeping World of Blankness, experienced by us. • Mind merged in sound AUM. • Silence – Represents bear awareness, consciousness, Immortal spiritual light, my real nature. • (In which 3 states appear and disappear).

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10)

Impurities in the Mind

(1) Raaga

(3) Lobah

(5) Madah

(7) Bayam

Attachment

Greed

Egoism

Fear

(2) Dvesha

(4) Moha

(6) Matsarya

Aversions

Delusion

Jealousy Mind

Friend

Enemy

When you can handle it

When it handles you

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11) Benefits of Meditation - Frequency, intensity, reduction of disturbances in the mind.

- Capacity of world to emotionally disturb me is diluted.

- Claim my intrinsic nature of Atma as pure existence, consciousness, bliss (without a tinge of sorrow) - Sorrow belongs to Anatma, which is an appearance and experienced (Mithya).

Note : • Don’t expect mystic experiences like light in Vedantic meditation. 12) Success of Meditation : • Triputi resolves. • I am subject, pure consciousness, knowledge dawns.

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Ask the question at the end of meditation : • What principle in me was aware of all the thoughts during meditation.

• Light of pure consciousness (Spiritual light different than material light of Sun, Fire, Bulbs) illumined my thoughts. • I can boldly say the waking state rises from me the consciousness, exists in me the pure consciousness and resolves into me the pure consciousness. Kaivalya Upanishad :

In me alone everything is born ; in me alone does everything exist and in me alone gets everything dissolved. I am That non-dual Brahman. [Verse 19) • I learn to abide as eternal awareness principle throughout life. • I can face any challenge in life boldly. • I, pure consciousness, am not affected by the 5 elements or any thing in creation.

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I AM ATMA (REPEAT IN DAILY MEDITATION) S. No.

Quality

1.

Sakshi

2.

Chaitanyam

Meaning - Witness of Mind - Nature of Awareness, Consciousness

3.

Nityaha

- Eternal - Beyond time - Always exists

4.

Nirvikara

- Changeless

5.

Ajaha

- Birthless - Formless

6.

Mukta

- Ever Free

7.

Advaitam

- Non dual

8.

Shanti

- Absolute peace

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S. No.

Quality

Meaning

9.

Nirguna

10.

Without Triputi

- Seer, Seen, seeing instrument

11.

Ananda Svarupa

- Nature of infinite happiness

12.

Ishvara

- Controller of 5 Element

13.

Beyond Dharma / Adharma

- Beyond Cause + Effect

14.

Sarvashaktiman

15.

Omniscient

- Without Property, part

- Can create, Sustain, Resolve universe - All knowing principle

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MEDITATION Session - I

I) Posture : • Sit in comfortable position.

• Close eyes gently. • Relax all joints of the Body – Shoulder, Elbow, Hip, Knees, Ankles. II) Prayer : • Let me drop all my roles for next 10 minutes.

• I am a seeker of truth. • Lord, help me in my spiritual journey. III) Focus : • Observe the breath. IV) Meditation : Tell yourself • My body is glorious and I am glorious. • My body helps me to know my real nature. • I am the witness of thoughts which arise in my mind. • I am pure consciousness.

• No thought in the mind can disturb me, the Atma. • I am only seer of thought. • Whenever thoughts come, let them come and go away… don’t criticize them, join them…, try to find its source or analyse them…

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• Understand : It is nature of the mind to bring back impressions in the mind and dwell on them, which is called life. • Chant om… whenever you get carried away by thoughts. • “OM” is the name of Atma witness of the mind. • End Meditation by chanting 3 OM’s. • Shanti, Shanti, Shanti. Note : • Repeat this Meditation for Seven days, 10 minutes daily.

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MEDITATION Session - 2

MEDITATION – 2 1. Chant Om 2. Observe Silence 3. Say, I am formless, pure Consciousness, Awareness.

Repeat 1, 2, 3 – 5 times during one session of Meditation.

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MEDITATION Session - 3

MEDITATION – 3 • I am witness of all thoughts coming and going in the mind. • Upanishadic Message : I am the witness of passive minds condition in sleep which is called ignorant state of mind. • I the witness consciousness, am imperishable, am always there.

• I exist without, body, mind or perception of universe. • I alone am….

Shanti – Shanti – Shanti 15

MEDITATION Session - 4

MEDITATION – 4 I) Source : Keno Upanishad :

Preceptor : It is the Ear of the Ear, the Mind of the Mind, the Tongue of the Tongue (Speech of the Speech) and also the Life of the Life and the Eye of the Eye. Having abandoned the sense of Self or I-ness in these and rising above sense-life, the wise become Immortal. [I – 2]

II) Meditate : •

I am Atma, the awareness principle behind the :

o Eyes o Ears o Tongue o Skin o Nose o Pranas o Mind • I energise them to perceive the universe. • Om Shanti, Shanti, Shanti.

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MEDITATION Session - 5

MEDITATION – 5 I) Source : Katho Upanishad / Mundak Upanishad :

There the sun does not shine, nor the moon nor the stars; these lightnings also do not shine – how then (can) this earthly fire? Verily, everything shines after Him reflecting His glory. This whole world is illumined with His light. [II – II – 10]

II) Meditate :

• I am the spiritual light which illumines : o My mind o My sense organs o Sun o Moon o Stars • I can exist independently without universe. • Universe is an appearance in my light • Om, Shanti… Shanti… Shanti..

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MEDITATION Session - 6

MEDITATION – 6 I) Source : Kaivalya Upanishad :

In me alone everything is born ; in me alone does everything exist and in me alone gets everything dissolved. I am That non-dual Brahman. [Verse 19] II) Meditate :

• I am the spiritual light from which this world rises every day, is sustained daily and into which it resolves every night. • I - Refers to light of pure consciousness. • Om – Shanti, Shanti, Shanti.

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MEDITATION Session - 7

MEDITATION – 7 I) Source : Katho Upanishad :

He, who has realised that (Atman) which is without sound, without touch, without form, without decay, and also without taste, without smell, without beginning, without end, beyond the Mahat (great), eternal and unchanging, is freed from the jaws of death. [I – III – 15] II) Meditate : • I am Atma beyond Sound, touch, form, taste, smell. • I the spiritual light am all pervading and shine in the mind of everyone. • Time does not affect me, I don’t have birth or death. • Om, Shanti, Shanti, Shanti.

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MEDITATION Session - 8

MEDITATION – 8 I) Source : Aitareya Upanishad :

This is Brahman. This is Indra. This is creator Prajapati. This is again all the gods and these five great elements, namely, Earth, Wind Space, Water, and fire, all the small creatures and the other seeds of creation, the egg-born, the womb-born, sweat-born, earth born, viz. trees etc., horses, cattle, men, elephants and all the breathing things that are here – the moving or flying or immovable – all these are guided by Consciousness and are supported by Consciousness. The Universe has Consciousness as its guide (eye). Consciousness is the basis of all ; verily, Consciousness (Prajnanam) is Brahman. [III – 1 – 3]

II) Meditate : • World of 5 elements exists in consciousness, and resolves into consciousness.

• That consciousness I am, eternal. • Om Shanti.. Shanti.. Shanti….

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Meditation – Mundak Upanishad Oneness in the Universe Individual level – 2 Birds in the body

-

Kutastha Always Sakshi Seer, observer Higher part Pure consciousness Changeless Unborn Beyond time, place, eternal Limitless

- Jiva, Ahamkara, (Ego I) - Pramata (Experiencer) - Chidabhasa (Reflected Consciousness) - Seen by Sakshi - Lower part - Doer, enjoyer - Limited - 3 bodies, 3 states, 5 Koshas – Medium.

Total level – 2 Birds in the World Ishvara - Gives result of action. - 3 Prapancha, medium.

Brahman - Pure Consciousness.

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Mundak Upanishad :

Two birds bound to each other in close friendship, perch on the self-same tree. One of them eats the fruits of the tree with relish, while the other (just) looks on, without eating. [III – I – 1]

Seated on the self-same tree, one of them – the Ego – sunk in ignorance and deluded, grieves for his impotence. But when he sees the other – the Lord, the Worshipful – and also His Glory, he becomes free from dejection. [III – I – 2]

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ATMA BODHA Summary & Class Notes

Verse 1 to 39

Volume 1

PRAYERS OM SAHANA VAVATHU SAHANAU BHUNAKTU SAHA VEERYAM KARAVAAVAHAI TEJAS VINAAVA DHEETA MASTU MA VIDH VISHAVA HAI OM SHANTI SHANTI SHANTI HI May the Lord protect us. May He make us enjoy our sessions together. May we both strive together. May our studies be bright and brilliant. May there be no misunderstanding between us. Let there be peace outside and with in. Om Peace, Peace, Peace.

INDEX S. No. I

Title Summary

Page No.

1

a) Topic 1 : Verse 1 to 5

2

b) Topic 2 : Verse 6 to 14

2

c) Topic 3 : Verse 15 – 30

7

d) Topic 4 : Verse 31 – 41

10

e) Topic 5 : Verse 42 – 68

12

II

Introduction

III

Class Notes

13

1. Verse 1

14

2. Verse 2

20

3. Verse 3

23

4. Verse 4

27

5. Verse 5

33

6. Verse 6

38

7. Verse 7

45 [i]

S. No.

Title

Page No.

8. Verse 8

50

9. Verse 9

54

10. Verse 10

58

11. Verse 11

63

12. Verse 12

66

13. Verse 13

69

14. Verse 14

73

15. Verse 15

78

16. Verse 16

82

17. Verse 17

86

18. Verse 18

89

19. Verse 19

95

20. Verse 20

98

21. Verse 21

102

22. Verse 22

106 [ii]

S. No.

Title

Page No.

23. Verse 23

110

24. Verse 24

114

25. Verse 25

118

26. Verse 26

124

27. Verse 27

128

28. Verse 28

132

29. Verse 29

137

30. Verse 30

142

31. Verse 31

150

32. Verse 32

153

33. Verse 33

158

34. Verse 34

160

35. Verse 35

164

36. Verse 36

171

37. Verse 37

175 [iii]

S. No.

Title

Page No.

38. Verse 38

179

39. Verse 39

184

V

Video Duration a) Verse 1 to 39

-

[iv]

OM CHART Purusha

(Karana Shariram- Power in individual shakti)

Unmanifest / Vasanas / Prakrti / Maya

Instrument / Pramanam

Vyavaharyam gives Karma Phalam (Sukham / Dukham)

Pramata/ Karta / Bogta

Prameyam 2

Atma Bodha – 68 Verses

Verse 1 - 5

- Spiritual Journey – Road Map. Jnana Yogyata Prapti - Karma Yoga and Other Sadhanas.

Verse 6 - 14

- Cause of Samsara – Adhyasa. - Why of Knowledge. - Dvaita Adhyasa cause of Samsara. - Once problem identified, one becomes a serious seeker Mumukshu.

Jnana Prapti

- Sravanam / Mananam / Nididhyasanam.

Verse 31 - 41

- Nididhyasanam - Assimilation, internalisation of Jnanam. Verse 42 - 68 - Jnana Phalam and Mahima.

Verse 15 - 30 - Jnana Yoga - Process of self enquiry. - Sravanam, Mananam.

- How to gain knowledge. 1

Topic 1 : Verse 1 – 5 Spiritual Journey = Bakti Yoga = Karma Yoga + Jnana Yoga

Karma Yoga - Veda Purva - Jnana Yogyata Prapti - Discrimination, dispassion, discipline, desire for freedom (Sadhana Chatustaya Sampatti). - Hatha yoga, Japa, Puja, Upasana to purify and refine mind.

Jnana Yoga - Veda Anta - Atma Jnanam and Moksha Praptihi. - Sravanam / Mananam / Nididhyasanam. - Self knowledge only means of freedom.

•

Bakti Yoga is common name for Karma Yoga + Jnana Yoga, it is an attitude, atmosphere in which both carried out.

•

Class starts and ends with Prayer to seek grace of Lord.

Topic 2 : Verse 6 – 14 •

Adhyasa – Superimposition caused by self ignorance (cause of Samsara).

•

What is Adhyasa? Wrong self conclusion regarding who I am.

2

Example : Dream Experience •

Near example of Adhyasa.

a) I forget myself as a waker. It is pre-requisite for dream. •

Forget body, surroundings, bedroom, Air Conditioner atmosphere, comfortable.

b)

Create / Project Dream World Vyasthi

Samashti

Mithya Shariram

Mithya Prapancha

c) I choose to identify with them and Tragedy starts. d) I become dream individual suffering or enjoying the false world. •

I identity with dream body, sense organs, perceive dream events.

•

Samashti and Vyashti Adhyasa leads to Abhimana or identification.

•

Once identified with dream body, false world becomes real, thought disturbances in my mind become very real, tangible, generates Raaga, Dvesha, Kama, Krodha.

•

Each creates deep disturbance called Samsara.

•

I divide myself into subject – object, bokta – bogyam, experiencer – experienced, persecutor – persecuted by the dream world.

•

Same happens in waking also.

3

I – Advaita Brahma Body – Mind - World Vyashti Shariram

Real Adhishtanam

- Superimposed, projected, by Maya Shakti. - Pancha Bautika

Samashti Prapancha Universe

Dream

Waking

- Created by Nidra Shakti, Sushupti. - For dreamer individual, dream world real.

- Created by Maya Shakti, Maha Sushupti. - For waker individual waking world real.

4

Dream World / Experience Dreamer’s Angle

Wakers Angle

Real

Unreal

Waking World - Experience

•

Wakers Angle

Brahmans Angle

Real

Unreal

Identified with body, I generate Sanchita, Agami, Prarabda, Victimised by planets and move from one Rasi to another. Deha Abhimana Creates Micro Cosmic Adhyasa

Macro Cosmic Adhyasa 5

Body Sharira Trayam

Pancha Kosha - Verse 15

Based on subtlety, fineness (like counts for Cloth)

Based on Function

Sthula

Sukshma

Karana

(1) Annamaya

- Gross - Visible and knowable to me and others.

- Subtle - Visible and knowable to only me.

- Causal - Not visible, knowable to me and others. - Everything in dormant condition for me.

Anatomical

(2) Pranamaya Physiological (3) Manomaya

(4) Vigyanamaya - Rational - Thinking (5) Anandamaya - Unconcious inner mind. Which we are ignorant.

Emotional 6

Topic 3 : •

Verses 15 – 30 – Jnana Yoga

Jnana Yoga Sravanam

Mananam

- Consistent, systematic study for thorough understanding.

- Churning of ideas. - Gain conviction for myself. - Aham Brahma Asmi – fact for me not just said by Guru or in scriptures. - Not a quotation but a fact.

Individual - mix of Jada

Chit

Body

Spirit

Anatma

Atma

Deha

Dehi

7

•

Intimately mixed like milk and water.

Verse in Vivekchoodamani : •

Sheerani Avivekasjnyaha hamsa eva chetarna Atma anatma Avivekena

Yatikena Chetarnaha •

Milk + water can’t be separated by hand and eyes.

•

Mythological bird – Hamsa takes only milk and leaves water.

•

Similarly Jnani can separate consciousness from the body by Viveka Shakti.

•

Once you separate, you understand 5 aspects of consciousness. a) Not part, product, property of body. b) Independent entity, enlivens body. c) All pervading entity like space. d) Continues to survive after disintegration of body. e) Not accessible for transaction because no medium available.

•

Consciousness illumines all our thoughts in the mind like the light.

•

Consciousness illumines arriving, departing thoughts, but itself never arrives or departs. It is Nirvikara.

•

Consciousness is Akarta, incapable of doing any action.

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•

Example :

Space can’t do Punya – Papa Karma but is essential part of any action, accommodates all. •

Consciousness is Abokta (Twin brother of Akarta) has no Karma Phala Sambandha.

Subtle Topic :

•

Consciousness by itself not knower.

•

Consciousness neither knows itself or the world.

•

It becomes knower when associated with the mind.

•

In Sushupti mind resolved.

•

Neither I know myself nor the world.

•

Verse : Na Atmana Manana Cha eva, turiyam Sarva Drk Sada.

•

Knowerhood, Pramatrutvam is not there for consciousness, because consciousness is Nirvikara, akarta, Abokta, Apramata.

•

It is Nitya Mukta, ever free from Samsara. Atma - Ever free - To know I am Atma, Bhagavan gives Manushya Shariram.

Anatma - Never free - Afflicted by Desha, Kala, Karma. - Temporary medium in time and space. 9

Steps

One - Atma – Anatma Viveka

Two - Claim, I am not Anatma. - Aparoksha Jnanam. - Verse 31

The body and so on, upto the causal body (ignorance) are objects perceived and thus they are perishable as bubbles. Realise through discrimination that I am ever the pure Brahman entirely different from all these. [Verse 31]

Topic 4 : Verse 31 – 41 Nididhyasanam : a) Change way of thinking. Before :

•

I am Jiva, with ego, individuality, body – mind complex.

•

Deha Vasana as father, son, boss is strong.

•

Every individuality comes with set of problems.

10

Story :

•

Crow flies with fish and is chased by all other crows.

•

Drops fish and is free.

•

Learn to drop ego.

•

World only interested in your ego – Ahamkara part.

•

Decondition mind, takes time. How to decondition mind 2 Steps During Transactions

Sit and Withdraw

- Alert living, lead deliberate life. - Deha Abhimana can’t be avoided during sickness, which is Prarabda exhaustion.

- See fact I am Atma. - Ahamkara is Vesha. - Life is drama played by Ahamkara Vesha. - Who am I? - Nirvana Shatkam – Verse 5 11

Nirvana Shatkam :

Neither I am the fear of death nor I am the difference between races. Neither I am [any relation like] father, mother, nor I am born. Also, I am not a relative, a friend, a teacher (Guru), or a student (Shisya). I am the eternal happiness or bliss state, I am Shiva, I am Shiva.||5||

Meditation verses 31 – 36 : •

By heart and see meaning in meditation.

•

Recommended by Swami Chinmayananda.

•

Assimilate and Internalise.

5th Topic : Verses 42 – 68 •

Jnana Phalam and Jnana mahima. Deha Abhimana Comes down

•

Adhyasa Nivritti

Aham – Mama Nivritti

Jeevan Mukti

Samsara Nivritti

Greatest Achievement in life is Moksha.

12

Atma Bodha Introduction : •

Author – Shankaracharya, 68 Verses.

•

Covers all vedantic topics, simple Sanskrit, can be learnt by heart, has example in each

verse for Assimilation. •

Tattva bodha – study 1st as no Advanced topics, well demarcated, progressively arranged.

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Verse 1

I am composing this ‘Atmabodha’, the treatise on the Self-knowledge, for those who have purified themselves by austerities, who are peaceful in heart, who are free from cravings and are desirous of Liberation.

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Verse 1 :

•

Qualifications required for Atma Bodha to take place. 4 Qualifications – Religious life with (Tapobihi)

Viveka

Vairagya

Shama Adhi Shatka Sampatti

Mumukshutvam

Discrimination

Dispassion

Discipline

Desire for liberation

Sheena Papanaam

Vita Raginam

Shantanam

Mumukshanam

•

Without qualifications, mind not fit Patram – Vessel to receive and retain Atma Jnanam.

Word Analysis :

a) Shina Papanam : •

Viveki, with Purified intellect.

b) Vita Raginam : •

Person endowed with dispassion.

c) Shantanam : •

Shama Adi Shatka Sampatti.

15

d) Mumukshutvam : •

Person with desire for knowledge and liberation.

•

4 together called Jnana Yogyatha.

•

What is Sadhanam required to get 4 qualifications?

e) Tapobihi : Religious life style As Intelligent Karta - I am one of the contributors, god is controller. - Gita : Chapter 2 – 47. - Oh Lord, remove my stress, strain, anxiety. - Gita : Chapter 2 – 48 - Give me equanimity “Samatvam”.

As Intelligent bokta - Oh Lord, what result I get is fair and just asper my past Karma. - Give me balance, endurance power. - Gita : Chapter 2 – 38

Gita : Having made pleasure and pain, gain and loss, victory and defeat the same, engage in battle for the sake of battle; thus, you shall not incur sin. [Chapter 2 – Verse 38]

16

Gita : Thy right is to work only, but never to its fruits; let not the fruit of action be thy motive, nor let thy attachment be to inaction. [Chapter 2 – Verse 47] Perform action O Dhananjaya, abandoning attachment, being steadfast in yoga, and balanced in success and failure. “Evenness of mind is called Yoga.” [Chapter 2 – Verse 48]

Question : What is Advantage of Samatvam? •

I become learner of lifes experiences with Samatvam.

•

God teaches in life through every experience.

•

Learning leads to aquiring 4 qualifications, Parikshya Lokan.

What are transformations in life? a) Shift in goals, priorities of life.

Bartuhari : •

100 years – life – 50 years in sleep, 25 years in growing up and old age, 25 years is prime time of life of learning and contribution.

•

Sheena Papanam :

In Vedanta = Delusion – Moha In religion = Sin 17

•

Baja Govindam = Moha Mudakaraha – Hammer for delusion destruction.

(Another Name) Delusion : •

Why did I come to this world?

•

We discover God is reliable source of peace, happiness, security (PHS).

b) All things in creation are perishable. •

God alone reliable.

•

God is top priority = Moksha in Vedanta.

c) God is the only reliable one.

d) Reduction of priority w.r.t. other things, Anitya Vastu, is called Vairagyam. e) Priority to Nitya Vastu, God = Mumukshutvam. Example :

Holding to

Mango Tree - Thick Branch, not strong. - World, Sthulam. - Unreliable.

Tamarind Tree - Thin Branch, Strong. - God, Sukshmam. - Reliable. 18

f) Shamadhi Shatka Sampatti attained by Upasana – Ishvara Dhyanam, Japa, Manasa Puja.

•

Sit quiet, with 17 organs, Ashtanga Yoga helps to develop Shama, Dama, Uparama, Titiksha, Sraddha, Samadhanam.

•

All actions of all organs start from a thought.

•

Have mastery over thoughts and mastery over actions.

•

Shankara says in the 1st verse that he is writing the book for those who have Jnana Yogyata and are leading a religious life of Sadhanas.

•

Veda Purva – deals with Tapas – gives Jnana Yogyata and Vedanta gives Jnanam.

19

Verse 2

Just as the fire is the direct cause for cooking, knowledge is the direct means of Liberation. Compared to all other forms of discipline, knowledge of the Self is the

only direct means of Liberation.

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Verse 2 : Introduction : • Utpotgatha, Sambanda Grantha, Anubandha Chatushtayam.

Anubandha Adhikari

- Target Audience - 4 D’s - Sadhana Chatushtayam.

Vishaya

- Atma Bodha - Who Am I?

Prayojanam

Sambandha

- Liberation - Freedom from Mental Problems

- Condition between knowledge + Benefit.

Sambanda 2 Types Direct - Primary - Jnanam - Janya – Janaka Bava Sambanda

Indirect - Secondary means - Karma Yoga, Bhakti Yoga, Hatha Yoga, Simplified Kundalini Yoga. - Gita : Chapter 4 – 13, Yagyas for Purification of Mind. - Akarta, Sense control, mind control, Dravya Svadhyaya.

21

Gita : The fourfold caste, has been created by Me, according to the differentiation of guna and karma; thought I am the author thereof, know Me as non-doer and immutable. [Chapter 4 – Verse 13]

Word Analysis : a) Anya Sadhanebyoh : • Compared to all Sadhanas. b) Sakshat – Moksha Hi eka Sadhanam : • Knowledge is only direct means for Moksha. Svetasvataro Upanishad : • If you can roll Simplify Kundalini Yoga – as a carpet and bring to me, I will give other methods for Moksha. c) Example : Pakasya - Cooking Moksha Direct - Heat - Vahnivat - Proximate

Indirect - Water, vegetables gas, money. - Chronologically remote

Direct - Jnanam

Indirect - Puja, Japa, Parayanam

22

Verse 3

Action cannot destroy ignorance, as it is not opposed to ignorance. Knowledge does

verily destroy ignorance just as light destroys deep darkness.

23

Verse 3 : •

Why should we study Vedanta?

•

Universal Law of creation.

•

Any ignorance removed only by knowledge.

•

Can’t do Padapuja, Yogasana, Meditation, none can replace knowledge.

a) Karma Avidya Na Vinivartayet : •

Karma can’t destroy Avidya. Karma

Secular

Kahika - Visits to Pilgrimage places – Tirupati, Sabari, Tiruvannamalai.

Sacred

Vachika - Chant Bagawatam, Narayaniyam.

Manasa - Upasana - Before restlessly ignorant, now quietly ignorant. 24

Why Karma can’t destroy Avidya? b) Aviroditya : •

Karma not enemical, opposed to ignorance, not neutraliser of ignorance.

Example : •

To know when train leaves?

•

Can’t sweep station.

•

See timetable.

c) Veda Nitya Adiyatam, Vidya eva Avidya Nihanti : •

Knowledge alone removes darkness.

•

Bring light, darkness goes.

•

Source of light – Tejaha.

•

Fire, moon, sun, electricity.

d) Tejas Vihanti Timira Sanga : •

Light alone removes Darkness, no fanaticism – Pragmatism.

25

Law of Universe 2 Types of Goals

• • •

• •

Several Pathed - Goal / Destination

One path Goal / Destination

- To reach class can use different routes.

- To remove darkness, only light. - For Moksha, only Jnanam.

What is Samsara? What is Self Ignorance? What is Moksha – Definition? o Freedom from Tyraany caused by self ignorance. o Agyana Nivritti. Majority want eternal change here or ideal condition elsewhere. How to get Jnanam? Karma Khanda - Follow religious life style Puja, Japa, Pilgrimage, Upasana Karma. - Useful for Diagnosis.

•

Jnana Khanda - Cures. - Treatment.

Why Vedanta says self ignorance is Samsara Problem?

26

Verse 4

The Self appears to be finite because of ignorance. When ignorance is destroyed, It is recognised to be infinite, absolute. The Self reveals Itself by Itself - like the sun when

the clouds pass away.

27

Verse 4 :

Diagnosis : a) As long as there is duality, you can’t escape Samsara, at physical, mental, emotional levels. b) In duality, I am finite, limited, entity in creation. c) What is sorrow?

•

Sense of limitation, missing something or other, Korai.

•

Physical limitation : Don’t have house, car.

•

Emotion Limitation : (Deprivation)

Want constant care and love from others. •

Others should ask me how are you daily, is your last week cold gone.

d) Where limitation, mortality inevitable. •

Constantly worried about loosing possessions, people. Logic Duality

Finitude

Finitude

Sorrow

e) How to get Rid of finitude? •

As long as I am one of the persons in creation, physical, emotional, intellectual finitude, limitation can’t be avoided.

28

Word Analysis :

a) Agyana Yasmat Parichinna : •

Self ignorance cause of finitude.

•

As body, mind, limitation.

•

Until you discover your own higher limitless nature, you will have problems of finitude.

Law : •

Limited, finite body can’t be converted to infinite.

•

Go for something already limitless, our higher nature, real I.

•

Claiming limitless Atma, only solution to sorrow, Samsara.

•

Because of ignorance of limitless real self, my higher nature, I have committed a blunder of converting temporary medium of transaction body – mind complex as me.

How does it happen?

Example : Dream : •

I forget, loose sight of comfortable waker – unbelievable to dream individual.

Waking :

•

I forget, loose sight of comfortable Divine Sakshi.

•

Unbelievable to waker individual. 29

b) Tan Agyana Nashe Sati : •

Remove ignorance of Dreamer.

•

I created duality in dream – subject, object… 1st person, 2nd person – all my mind.

c) Kevalaha : •

I alone am, nondual, secondless Atma.

•

No dream world separate from waker.

•

No waking world separate from Atma, higher self, pure consciousness.

•

Mind boggling teaching.

•

Limitations caused by duality.

•

No duality, no limitation, no mortality, no Raaga, Dvesha…

•

Mortality, limitations in duality alone.

•

Limitation traced to Agyanam.

•

Agyana Nasha – only solution.

•

How to know nondual self is left out?

•

To know Self, need knower – known duality.

•

Nondual Atma is I – without requiring any medium, process. 30

d) Svayam Prakashate – Atma :

•

It is ever experienced as I – the Sakshi Chaitanyam.

•

Does not require duality.

•

Hasta malikyam – 4th line.

•

Sa Nityoupalabdi Svarupa Atma, Aham Asmi.

•

Nondual Atma is of the nature of self evident consciousness.

•

Consciousness need not objectify.

•

I – Waker minus the waking world = Pure Awareness principle, self evident.

e) Megha Paye Amshuman Eva : Example : •

Like the Surya which becomes self evident when clouds pass away. Clip - Covered

Sun covered

2 Processes

Only one Process

Remove Cover

Illumine clip by torchlight

Remove Cover

Illumines itself 31

Atma

Remove Ignorance

Self Effulgent

Cover is

3 Bodies

•

5 Koshas

3 States

- Eternally available conscious principle. - Self evident all the time and without time, higher nature. - Claimed through knowledge. - Nondual – Advaitam.

Shastric study to remove self ignorance and ignorance based duality.

32

Verse 5

Constant practice of Self-knowledge purifies the egocentric self which is defiled by ignorance and having bestowed Self-knowledge, it itself disappears, just as the powder of the ‘Kataka-nut’ settles down after it has cleaned the muddy water.

33

Word Analysis :

a) Agyana Janya Adhyasa Kalmasham : Agyanam Janya Adhyasa : •

I am father, brother, son, husband, boss… have Sanchita, Agami, Prarabda karma.

•

Kartrutvam, Boktrutvam, Pramatrutvam.

Jnanam : •

I am Brahman, ever free from any roles.

•

Remove ignorance and ignorance caused duality.

•

Agyanam goes, Dvaitam goes.

•

Nondual Atma alone left over.

b) Ajnanam Kalmasham Jnanam Svayam Nashyet :

•

Once Jnanam removes Ajnanam, it does not continue in mind as Vritti.

•

We transcend both Jnanam and Ajnanam.

•

Jnanam relevant only till Agyanam is there.

Example : Dream •

Wake up – Dream goes, cause and effect goes. 34

c) Jalam Kataka Renuvatu :

Example : •

Kataka Renuka made to powder, Poured in Ganga water will absorb water and go down as sediment.

•

Like removing 1st thorn by second thorn and throwing away both the thorns.

•

Similarly, Jnanam removes duality and itself as 2nd thing.

Revision : •

Goal

→ Moksha

•

Problem

→ Samsara

•

Samsara

→ Sense of limitation at 3 levels - physical, emotional, intellectual.

•

Cause of Samsara

→ Ignorance of Self as Atma.

•

Scriptural Jnanam

→ I in my original form am all alone, free from all limitations. No Body, Mind, Universe, other than me Atma.

•

Notion I am limited is a misconception goes only by scriptural Jnanam.

•

Jnanam comes from Abhyasa. 35

Pursuit Karma Yoga

Upasana Yoga

Jnana Yoga

Purity of Mind

Integration of Mind

Self Knowledge

Sravanam

Vedanta Mananam

Vedanta Nididhyasanam

- Gain self knowledge and destroy ignorance.

- Conviction by clearing doubts.

- Internalisation and transformation of personality.

•

Above is long term project, may take several Janmas.

Jnanam : •

I am Sat Chit Ananda, Anantha, Atma, Nitya Mukta.

•

Moment I recognise my real nature, self misconceptions go away.

•

Example : Karna dropped misconceptions.

•

I am not Suta Putra but a Kshatriya, can challenge Arjuna.

•

Our Misconception :

I am Parichinnaha, need support of world to be Poornaha. •

Apoorna bavana, called limitation, goes by Jnanam.

•

Jnanam does not occupy mind all the time.

36

•

Jnanam is Ajnana Rahitaha, removes duality.

•

In Atma no Jnanam or Ajnanam.

d) Jnana Abhyasat, Vi – Nirmalam Krtva : •

By Karma Yoga / Jnana Yoga / Sravanam / Mananam / Nididhyasanam – remove impurity in mind, refine Mind.

•

What is malam – impurity affecting Jivatma?

•

Self ignorance – is primary impurity.

•

Does not remain quiet, leads to Adhyasa – Misconception.

•

I am mortal, perishable, need people / world to be happy.

•

Have Anxiety for future.

•

Sense or Vulnerability is result of ignorance.

•

Anxiety is child of self ignorance.

•

Ignorance by itself no problem, in sleep under protection of ignorance.

•

Jnani does not claim I am Brahma Jnani but I am Brahman.

•

Jnani will say I don’t have ignorance.

•

1st Topic : Spiritual Journey road map from Verse 1 – 5 over.

•

2nd Topic : Adhyasa – cause of Samsara – Verse 6 – 14. 37

Verse 6

The world which is full of attachments, aversions and so on is like a dream. It appears to be real as long as the dream continues but becomes unreal when one wakes up -

when true wisdom dawns.

38

Verse 6 :

Samsara : •

Agyana Karanam.

Moksha : •

Agyana Nivritti through Jnanam.

•

Mere removal of ignorance and knowing Atma brings tremendous transformation in life.

•

Agyanam, Maya, ignorance – does two things. Mischief

(1) Projection - Misapprehension - Projection of false thing – Snake, Silver, Dream, ghost mirage water.

(2) Veiling / Covering -

Non apprehension Covers falsehood of projected thing. Mistakes false projection as real. Reality of Atma transferred to projected waking world. - I attribute reality to falsehood. 39

Example :

a) Rope Snake : 1st Job : •

Projection of unreal Snake. a) Semi Darkness, rope not known as rope. b) Ignorance Projects unreal Snake. Function of ignorance.

2nd Job :

•

Making unreal Snake as Real. c) Transfers reality of Rope to unreal Snake and says there is real frightening Snake. d) Sweating, Palpitations, Running caused by Nonexistent unreal Snake. e) Solution : Switch torch light.

b) Dream : Sleep : •

Technically called waker ignorance.

Step One :

•

Projection of Dream world because of forgetfulness of myself as waker.

•

Disowning of waker status caused by sleep. 40

Step Two : •

After projecting, ignorance plucks reality from waker and transfers to dream world.

•

In Dream, don’t look upon unreal dream as unreal but as real.

•

Fact of self = Atma.

•

There is nothing in the universe other than the self – Atma.

•

Atma Eva idagum sarvam.

Kaivalya Upanishad :

For me there is neither Earth nor Water nor Fire, nor Air, nor Ether. Thus realising the nature of the Paramatman… the one who is in the cavity of the heart, who is without parts, without a second, the Witness of all, beyond both existence and non-existence, one attains the very nature of the Paramatman. [Verse 23 & 24]

Brihadaranyaka Upanishad :

Through the mind alone (It) is to be realised. There is no difference whatsoever in It. He goes from death to death, who sees difference, as it were, in It. [IV – IV – 19] 41

Gita : Brahman is the oblation; Brahman is the clarified butter, and so on, constituting the offerings; by Brahman is the oblation poured into the fire of Brahman; Brahman verily, shall be reached by him who always sees Brahman in all actions. [Chapter 4 – Verse 24]

2 jobs of Ignorance Creates unreal waking Dvaita Prapancha

Unreal Dvaita Prapancha made real

•

Advaita Atma misrepresented, twisted as Dvaita Prapancha which is not there.

•

Creation of unreal Dvaita Prapancha is function of Moola Avidya, Maya, very powerful.

•

Brahma Satyam, Jagan Mithya.

•

Samsara – unreal duality projected by ignorance, is cause of all problems.

•

Once Dviata Prapancha is created, I can’t keep quiet.

•

Every object forces me to respond in the form of Raaga – Dvesha.

•

Whole life, I struggle to arrange the world. 42

Atma - Real - Exists without Jiva, Jagat Ishvara. - Advaitam.

Agyanam - Projects unreal waking world. - Namarupa

- Transfers reality from Atma to waking world.

Word Analysis : a) Samsara Svapna Tulyaha : •

Samsara is like dream.

b) Raaga – Dvesha – Adhi – Sankoolaha : •

Riddled, infested with attachments, aversions, Krodha, Moha, Lobah…

c) Sva Kale Satyavat Bhati :

•

Appears real during waking.

d) Prabodhe Sat Asat Bavet : •

When Vedanta torch light is put on, Atma alone exists.

•

Projection of world and attaching reality to the world, Makes world a cause of bondage.

•

Both Svapna and Jagrat projections due to Avidya, Agyanam, are cause of bondage, I am helpless. 43

Solution :

•

Utishtata, Jagrata, Prapya Varan, Nibodhata. 2 Dreams Wake up from Svapna Prapancha to Jagrat

Wake up from Jagrat to Atma

Micro Serial

Macro Serial

44

Verse 7

The world appears to be real, so long as Brahman, the non-dual substratum of the entire creation, is not realised. It is like the illusion of silver in the mother-of-pearl.

45

Verse 7 : a) Jagrat Satyam Bhati : •

World appears to be real w.r.t. our lower nature – body mind complex.

•

Jagrat Satyam w.r.t. body mind complex.

•

I will mistake myself to be Satyam as long as I have ignorance.

b) Yavat Brahma Na Jnayate : •

Until I shift vision regarding myself.

•

Vishwa, Teijasa, Pragya should go away.

•

I am Turiyam, Na Antap Pragyam.

Mandukya Upanishad :

It is not that which is conscious of the internal subjective world, nor that which is conscious of the external world, nor that which is conscious of both, nor that which is a mass of consciousness, nor that which is simple consciousness, nor is it unconsciousness. It is unseen by any sense-organ, beyond empirical dealings, incomprehensible by the mind, uninferable, unthinkable, indescribable, essentially by of the Self alone, negation of all phenomena, the peaceful, the auspicious and the nondual. This is what is considered as the Fourth (Turiya). This is the Atman and this is to be realised. [Mantra 7]

•

Mantras truth revealing my own higher nature should be assimilated.

•

As long as there is no change in standpoint, it will appear to be contradiction.

46

What is my higher nature?

c) Sarva Adhishtana Advayam : Before Vedanta a) I am supported by Panchabutas b) I cannot exist without Prithvi, Vayu, Agni, Jalam.

After Vedanta a) I am support for Pancha Butas to appear and disappear. b) 5 elements have no existence without me their Adhishtana Atma. c) I can exist as Pure Sat all alone.

Dream

Waking

- I am one of the located members of the dream world.

- Dream world exists in the wakers mind.

Waking

Turiyam

- I am located in time and space.

- Time and space incidental appearances on me, the Chaitanyam. - I am Sarva Adhishtanam.

How many I-’s possible? •

I am Advayam – without a second. Hence, Sarva Adhishtanam.

•

I project the whole Srishti and resolve into me, the Turiyam Atma.

47

Example :

•

Suptika Rajatam.

•

Shell silver.

•

Walking on beach during day, see shell round upside down, sun shining on the surface, mistake it a silver coin.

•

Run towards it.

•

Silver projected in the mind because of shell ignorance. 2 Examples in Shastra

Pravirthi Karma - Shell – Silver - Causes Raaga •

Our responses differ, hence 2 examples.

•

Raaga + Dvesha = Mistaken as real.

Nivritti Karma - Rope – Snake - Causes Dvesha

48

Self ignorance – Atma Agyanam Produces Adhyasa Produces Raaga Dvesha Produces Pravirti + Nivritti Karma Produces Punya Papa Phalam Produces Janma – Marana Cycle Example :

•

Small river at top of mountain starts as trickles, when it flows down to the plane, becomes Ganges.

49

Verse 8

Like bubbles in the water, the worlds rise, exist and dissolve in the supreme Self, which is material cause and the support of everything.

50

Vedantins contention : •

Because of self ignorance false world is projected. Water (Substance) Upadanam Cause of False projection of Name and form Wave

Ocean Waker (Substance) cause of

Macro Dream world Adhyasa

Micro Dream Sharira Adhyasa

- Svapna Prapancha Adhyasa - Bogya Prapancha

- Medium for transaction. - Bokta 51

Real I – Pure consciousness – Reality (Substance) Projects Jagrat Prapancha

- Bogyam

Jagrat Jiva

- Bokta Shariram - Medium of transaction.

a) Upadana :

•

I am the material cause of universe in my higher nature.

b) Akhila Ahare : •

Support, base of vast universe including time, space, Galaxies, Milkyway, star, planets, earth.

c) Jaganti Parameshvara : •

Controller of worlds.

•

Like waker controller of dream universe.

Kaivalya Upanishad :

52

In me alone everything is born ; in me alone does everything exist and in me alone gets everything dissolved. I am That non-dual Brahman. [Verse 19]

d) Sarga, Stiti, Laya, yanti : •

I am cause of origination, existence, resolution of the entire Jagrat Prapancha.

•

Jagrat Prapancha does not exist separate from me the pure Chaitanyam.

•

Waker content of every dream object.

•

Turiyam content of every waking object.

e) Bud Budani Iva Varini : •

Galaxies come and go like Bubbles in consciousness.

•

Universe is a small spec in me the consciousness.

•

Water is Varini Upadanam.

•

From eternity standpoint, million is fleeting second.

•

Bubble conveys.

•

2 limitations – Spatial and timewise.

•

Any tragedy, crisis fleeting from infinity stand point.

•

Raise your level to Atma, every event becomes a bubble.

53

Verse 9

The entire world of things and beings is only a mental projection upon the substratum which is the eternal all-pervading Vishnu, whose nature is Existence-

Consciousness; just as, all the different ornaments are made out of the same gold.

54

Verse 8 - Ishvara macro Jaganti. - Samashti Adhyasa.

Verse 9 - Micro, Shariram. - Vishnu - In me eternal, all pervading, Sat Chit Ananda Atmani, who is embodiment of only Sat and Chit. - Deep significant principle of Vedanta.

Example :

•

Adhyasa on nondual waker.

a) Dream world – inert – object – Macro. •

Dream individual – inert – body – macro.

•

I waker lend consciousness to dream tiger to frighten me.

b) Temple Idol : •

From our Chaitanyam we lend Chaitanyam to stone and then offer Neivedyam, Snanam.

•

Inert Prapancha gets existence from me.

•

I lend existence to dream tiger.

•

How do you prove you lend existence?

•

Moment you wake up, whole dream looses its existence.

55

•

Chit of dream world and Sat given by waker.

Extend Same to : Waking •

Adhyasa on nondual Turiyam Atma.

•

I am embodiment of Sat, Chit, Turiyam.

•

I lend existence to Jagat and Consciousness to waking Shariram.

•

Truth is I am nondual, eternal, all pervading Atma.

•

Advaita Ajnanam leads to Dvaita Adhyasa, error, projection, Superimposition.

•

Dualistic projection caused by ignorance of nondualistic truth.

•

Macro world unreal projection on infinite Atma.

•

Both are unreal, nonsubstantial projection.

Example : Hatake

•

Gold Substance Turiyam One Sat Chit Atmani Anusuyate Vishnu Cha Prakalpitaha

Kataka Di Vatu

- Bangle - Name and form, has no weight. - Waking universe and individual Adhyasa. - Viswam – 1st name of Vishnu.

On waking up macro + micro dream negated. 56

Dakshinamurthy Stotram :

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence) The Entire World is Like a City Seen within a Mirror, the Seeing happening within One's Own Being, It is a Witnessing happening within the Atman, (the Witnessing) of the Externally Projected World; Projected by the Power of Maya; As if a Dream in Sleep, One Experiences this Directly (this Play of Maya) during Spiritual Awakening within the Non-Dual Expanse of One's Own Atman, Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy. [Verse 1]

•

On waking up to my higher Nature, Prabodha Samaye, Atma eva Advayayam.

•

World will continue as a movie, I am the unaffected Tv screen.

•

World is Shadow play on the screen of Atma which is my higher nature.

57

Verse 10

The all-pervading space appears to be diverse on account of its association with various conditionings (Upadhis) which are different from each other. However, upon the destruction of these limiting adjuncts the space becomes one. So also, the omnipresent Truth appears to be diverse on account of Its association with various upadhis and becomes one on the destruction of these upadhis.

58

Verse 10 : •

Before superimposition of Macro and Micro, I am nondualistic Paramatma, indivisible, whole.

•

Because of dualistic universe consisting of Micro + Macro, I myself reappear as finite Jiva.

•

This seeming fall is because of ignorance of Atma.

Example :

•

Like waker falls into dream world and is threatened by dream world.

Akasha : a) Space is nondual, indivisible, all pervading. b) When enclosure container, walls are built, space seemingly becomes hall space, pot space, big space, small space, part of total space. c) All these are names of one indivisible space in which all enclosures come and go. d) There is no inside space, outside big space…. All halls, pots, in one single space. •

Similarly, one consciousness alone exists.

•

It seems to get seemingly divided when bodies are created and it envelops, encloses the consciousness.

•

Enclosed consciousness is called Jivatma, and unenclosed consciousness Paramatma.

•

When the mind is active, I turiya Atma am given waker – Vishwa status.

•

Atma Jnanam shifts attention from Jivatma to Paramatma.

59

a) Akasha : •

Like space.

b) Vibhu : •

Is all pervading.

c) Nana Upadhi Gataha : •

Obtains within several enclosures, container bodies vessels, rooms, halls.

d) Nana : •

Of different shapes, sizes, measurements.

•

Enclosures can’t divide, cut, space. Mandukya Upanishad – Chapter 3 – Verse 1 to 10.

•

All pots in one space, no inside, outside space.

•

All bodies inside on indivisible consciousness.

e) Tad Bhedat Upadhi : •

Because of plurality in enclosure, medium, we assume there is plurality in Atma.

f) Binna Vatu bhati :

•

Appears to be diverse.

g) Tan Nasha Upadhi Bavet : •

When Upadhi enclosure bodies destroyed, Jivas become one with Paramatma.

•

One seems to become many.

•

Many seems to become one.

60

•

Srishti Kale Ekam becomes Anekam.

•

Pralaya kale Anekam becomes Ekam.

•

I am always one with Paramatma. Due to ignorance and Upadhis, there is apparent, seeming division.

•

Kevala – means nondual.

•

Read same verse with Atma instead of Akasha.

a) Rishikesh : •

Atma, my own higher nature.

b) Vibhu : •

Indivisible, all pervading, nondual.

c) Nano Upadhi Gathaha : •

I am that Paramatma who obtains in every physical body.

Gita : Oh Arjuna! Moreover, know that Ksetrajna to be Myself, obtaining in all bodies. That knowledge which deals with Ksetram and Ksetrajna is (true) knowledge. This is My teaching. [Chapter 13 – Verse 3]

•

What mistake I commit? 61

d) Tatu Bhedat : •

Because of plurality and differences in body enclosures, it appears I am finite Jiva.

•

Only containers are different we are one and the same Atma. This I don’t know.

e) Bhinna Vatu Bhati : •

As though we are different.

•

What are we doing in knowledge?

f) When you negate all containers superimposed in terms of understanding, what is the truth I see? g) Kevala Bavet : •

I am only Atma present behind every body – mind complex.

•

This wisdom is called Aham Brahma Asmi.

Taittriya Upanishad : •

Going to Svarga, will have comparison with Devatas and suffer Samsara.

•

Liberating knowledge only Advaita Jnanam.

62

Verse 11

Because of its association with different conditionings (Upadhis), the idea of caste, colour, position and so on, are superimposed upon the Atman, just as flavour, colour, and so on are superimposed on water.

63

Verse 11 : •

Until now macro + micro projections, Samashti and Vyashti Adhyasa.

•

Here after more details of Vyashti Adhyasa – Micro super – imposition within Sharira Trayam.

a) Nana Upadhi Vasha : •

Unreal temporary because of different enclosures of Sharira Trayam.

•

My real nature = Sat Chit Ananda Advaita Svarupa not known.

Mundak Upanishad :

That which is invisible, ungraspable, unoriginated and attributeless, that which has neither eyes nor ears nor hands nor legs – that is Eternal, full of manifestations, All-pervading, Subtlest of the subtle – that Imperishable Being is what the wise perceive as the Source of all Creation. [I – I – 6]

2 False dualistic projections Macro Adhyasa - Prapancha Adhyasa - Samashti

Micro Adhyasa - Sharira Adhyasa - Vyashti

64

b) Jati, Varna, Ashrama Adhyasa : •

Jati = Brahmana, Kshatriya, Vaishya, Shudra.

•

Varna = Male, Female, educated, height, weight, complexion attributes.

c) Atmani Aropita : •

Falsely superimposed on Atma.

Vedanta : •

These are temporary functional superimpositions, don’t develop unhealthy complexes and suffer.

d) Toye – Rasa Varna Adhi Bheda Vatu : Example : •

On water, we superimpose.

•

Saltish water, sweet water, (based on particles).

•

Blue, red, water based on containers.

•

Known superimposition of sunrise, Sunset – no problem. For transactions give name for passport etc.

•

Dream problem caused by self ignorance called sleep.

•

Waking problem caused by Maya Shakti, which belongs to my higher nature.

•

Superimposition preceded by ignorance, causes Samsara. 65

Verse 12

Determined for each individual by his own past actions and made of the five elements - that have gone through the process of fivefold self division and mutual combination (Pancikarana) - is born the gross body, the medium through which pleasure and pain are experienced - the tenement of experience.

66

Verse 12 :

3 layers of Shariram

(Like 3 layers of skin – dermis, epidermis, endodermis)

Sthula

Sukshma

Karana

Verse 12

Verse 13

Verse 14

Sthula Shariram – Attributes : a) Visible, Tangible.

b) Born of 5 gross elements. •

Panchi Krta Mahabuta Sambavan.

c) Subject to shad Vikara : •

Potential existence, birth, growth, metamorphosis, decline, death.

d) Shortest life : •

Can take Sukshma and Karana to next Janma.

e) Serves as Abode, residence for the soul (Jiva) •

Sukha – Dukhanam Bhoga Ayatanam.

•

Body rented from Ishvara and paid by Punya Papa Karma.

•

After every Papa Punya experience, account deducted.

67

•

After last Prarabda Karma, body taken by Lord.

•

Change tenement based on next rent.

Word Analysis : a) Panchi Krta Mahabuta : •

All bodes of Devas, Manushyas, plant, animal, insects, microbes made of Grossified elements hence called Maha Buta.

•

Panchikrta is technical word for grossification from subtle elements in the ratio of 1/2 + 1/8 x 4 elements.

•

Tangible, seen by me and others.

b) Karma Sanchitam : •

Rent paid by Punya Papa karma Phalam to Lord.

•

As per rent is the deficiency or healthy body.

•

Sheera mana Svabava Shariram – subject to constant modification.

c) Boga Ayathanam Uchyate : •

Temporary residence for Jiva to live and contact, confront the external world for Sukham and Dukham (Favourable, Unfavourable experience).

•

Outside situations under control of Ishvara.

•

Today we are more exposed to world because of computer, mobile, Tv, but have no mental strength to face them.

•

Gross body projection caused by self ignorance.

68

Verse 13

The subtle body, which is the instrument of experience is constituted of five Pranas, the ten organs, the mind and intellect, formed from the rudimentary elements (Tanmatras) as they exist before their fivefold division and mutual combination with one another (Pacikarana).

69

Verse 13 : Sukshma Shariram : 5 Factors a) Apanchikrta : •

Created out of 5 subtle elements before grossification.

b) Subtle : Sukshma Angam (Shariram) •

Visible only to me, not to others.

•

Mind, emotions, thoughts.

c) Vikara : •

Subject to change.

•

Memory sharp / dull, mind – happy, unhappy.

d) Longer life – span :

•

No date of birth.

•

Travels to next body, hence child prodigies.

e) Tool kit : Sthula - Ayathanam - Abode - Office, publicly Privately Available.

Sukshma bhoga - Sadhanam - Instrument to contact world, transactional tool. - Only subjectively available not objectively.

70

f) Dasha Indriya Samanvitam : •

5 Jnana Indriyas – Eyes, ears, nose, tongue, skin.

•

5 Karma Indriyam – Vak – Mouth (entry gates), Pani – hands, Pada – legs, Payu – Anus, Upastha – Genital Organ (Exit gates).

g) Pancha Prana :

•

Prana

- Respiratory

Apana

- Excretory

Vyana

- Circulation

Samana

- Digestive

Udana

- Immunity providing, clears toxins, tears, vomiting

Maintenance kit.

h) Manaha – Buddhi : Manaha - Psychological emotional. - To process, assimilate, judge.

Buddhi - Rational, thinking, instrument.

•

Carries Vasanas to next Janma, Vedanta Study carried to next birth.

•

During Pralayam Sukshma Shariram dissolves into Karana Shariram 71

Very Important : Ignorance

Waker - Dream Universe projected

Turiyam – my own higher nature - Waking universe projected. - Samashti and Vyashti Adhyasa.

72

Verse 14

Avidya which is indescribable and Beginningless is the causal body. Know for certain that the Atman is other than these three conditioning bodies (Upadhis).

73

Verse 14 :

Karana Shariram : a) Nature : •

Seed form, unmanifest, latent potential condition.

•

Not available for me and others like DNA, coded form.

b) Material : •

Causal body – not 5 elements but one ultimate causal matter, not yet arrived by science.

•

Energy, not one unitary matter.

•

Causal body is one fundamental entity called Prakrti, capable of evolution to become whole cosmos.

•

Also called as Pradhanam, repository store house, coded in potential form.

•

Dha – to remain in potential form.

•

Also called as Maya Shakti, Avyaktam, Avidya, Moola Avidya, all names of subtle matter principle.

d) Functions : •

To serve as storehouse, when everything dissolves during Pralayam.

•

All Physical bodies, subtle bodies go to unamanifest condition.

•

Pralaya remains for sometime and Srishti starts again. 74

•

New Sukshma Shariram, Sanchita sleeping in Karana Shariram.

•

Sthula Shariram evolves with appropriate Prarabda which brings appropriate physical body.

•

Family set up, surrounding, decided by Prarabdam.

e) Duration : •

Life of Karana Shariram – millions of Srishti, Laya.

•

Karana Shariram dies at one time, once in the life of Jiva during Moksha, not cyclic, Videha Mukti Kale.

4 Features Shankara describes in ½ Sloka : a) Anadya Avidya Karano Upadhi Uchyate : •

When does Karana Sharira begin?

•

Can’t begin, Anaadi Avidya never has beginning, but has end at time of Jnanam.

•

Dream beginningless, but ends on waking.

•

This world another big dream, experienced, Anirvachaniyam, but on enquiry disappears.

•

When Karmas suspended in sleep, they remain in Karana Shariram. 75

Conclusion :

Problem : Avidya Raaga Dvesha Kama, Krodha, Lobha, Janma, Maranam Solution : Samsara should go away Adhyasa should go Ajnanam should go Jnanam should come Wake up from waking dream 76

b) Atmanam Avadharayet :

•

Clearly know Atma.

Verse 1 – 5 : •

Jnanam Alone gives liberation because it alone can remove ignorance.

•

Introduction established from verse 6 – 14.

c) Upadhi Tritayam Anyam : •

Self is different from 3 Upadhis – 3 Sharirams, Vilakshanam, Vyatiriktaha.

•

All other solutions are pallatives, temporary but Atma Jnanam is permanent cure.

77

Verse 15

In its identifications with the five sheaths, the immaculate Atman appears to have borrowed their qualities upon Itself, as in the case of a crystal which appears blue or

yellow depending upon the colour of the cloth in its vicinity.

78

Verse 15 :

•

Atma Jnanam requires sharp, subtle intellect, needs tuning up.

Katho Upanishad :

This Atman hidden in all beings reveals (itself) not (to all), but is seen (only) by Seers of the subtle through sharp and subtle intellect. [I – III – 12]

•

Karma Yoga + Upasana Yoga – for tuning intellect instrument, why subtle intellect required?

•

Atma mixed with unreal Anatma, not separately available.

•

Satyam, Mithya coexisting in same place.

•

Rope and snake in one locus.

•

What is distance between real waker and unreal dream world?

•

Same locus.

•

Atma intertwined with 3 Sharirams.

•

I use word I for mixture of Atma and Anatma = ego.

•

We are mixture of truth and untruth. 79

I am Rama - Truth - Satyam - Consciousness existence.

- Untruth - Unreal - Mithya

a) Pancha Kosha Adi Yogena : •

Because of mixing up with 5 Koshas.

b) Tan Tan Maya Iva Sthitaha : •

Atma appears to have attributes of Anatma.

•

Waking richness and dream poverty mixed up.

•

Real seems to be endowed with property of unreal.

•

Real nature of Atma – free time, space, limitation.

•

Identified with waking body or dream body, we suffer Samsara.

•

Having projected false world, we choose to identify with the body.

•

From standpoint of body, false appears as real.

•

Whatever is nature of body, I mistake as myself. This identity is called Tanmayatvam.

•

Fact : I am Shudha, Sat Chit Ananda Atma – eternal, all pervading, not affected by arrival, departure of body.

•

Just as waker not affected by dream body and dream world, Shudha Atma not affected by wakers body and universe.

80

c) Neela Vastra Di Yogena Sphatiko Yatha :

•

Blue cloth kept in proximity of crystal.

•

Crystal taken as blue colour.

•

Crystal appears to aquire properties.

•

Similarly I Atma am ever changeless, deathless, birthless, Chaitanyam.

•

Body has changes – Balyam (Childhood), Kaumaryam (Youth).

•

Superficially I seem to aquire and loose properties of 3 Sharirams.

•

I seemingly undergo various transformations but really I am changeless.

•

Adhyasa discussion over.

81

Verse 16

Through discriminative self-analysis and logical thinking one should separate the pure Self within, from the sheaths, as one separates the rice from the husk, bran and so

on, that are covering it.

82

Verse 16 : • Adhyasa will continue until fact of my real nature is not known. • Diagnosis from verse 6 – 15. • Solution – Atma Jnanam – central theme of Atma Bodha – Verses 16 – 30. • Use Shastra mirror to see self – all instruments turned outward. Sravanam - Acquisition of knowledge. - Upa – go to Guru.

Mananam

Nididhyasanam

- Acquisition of conviction. - Nishchaya Jnanam. - Ni – Nishchaya.

- Verse 31 onwards. - To get out of old Vasanas of Kama, Krodha.

Verse 16 - 30 What knowledge Veda gives? I = 2 factors Evident

•

- Explicit - Clear - Body – mind complex. - Like : Bulb / Fan See one, recognise 2..

Non-evident - Hidden - Invisible Chit - Example : Electricity 83

Vedanta : Lesson 1 : • Learn to separate Atma and Anatma like Fan and Electricity. • 5 factors of Atma – Consciousness. • To recognise electricity require medium of Fan / Bulb. • To recognise consciousness, require medium of body, mind complex. • In absence of body, consciousness not recognisable. Chaitanyam

Vyaktam - With body medium - Chidabasa, Chit Pratibimbam. - Recognisable. Example : - Reflected sunlight on Moon. •

Non-evident - Without body medium. - formless, eternal, nontangible consciousness is my pure nature. Example : - Nature of original sunlight.

Separating visible body – mind and invisible Atma, pure awareness principle is 1st step of Vedanta. Lesson 2 : • Learn to claim Consciousness as my real nature instead of mortal body which is Mithya – only an appearance. 84

•

Keep on saying, body is temporary medium I use for waking, dream, and sleep daily. I exist without body medium also as pure Atma. • Medium comes and goes. • I – atma am eternally there behind the medium. • When medium is there, I will transact, no medium, no transaction. • Whether transactions are there or not, I exist forever, I am timeless Atma. a) Antaram Shudham Atmanam Vivichyat : • May you separate internal Atma principle. • What type of consciousness? • Ever pure, unlike body (like Electricity – ever pure). • Antaram – Inherrent. b) Vapa Tusadibhih Kosai : • Consciousness mixed with 5 Koshas. • Atma now endowed with physical, Psychological, intellectual, unconscious personalities. c) Yukti eva Avagataha : • Just as one separate. d) Yatha Tandulam Vivichyat : • Just as rice separated from husk, bran by pounding process. • Here pounding of “Tat Tvam Asi” done by guru. 85

Verse 17

The Atman does not shine in everything although it is all-pervading. It manifests only in the inner equipment, the intellect (Buddhi), just as the reflection in a clean mirror.

86

Verse 17 : •

One of the 5 factors highlighted in verses 15 – 30.

Here – 3rd factor : •

Consciousness not limited by boundary of body.

•

Electricity is beyond bulb, fan in unmanifest, existent form.

Example : •

On Pournami day, full moon day, see sunlight reflected on moon. Moon

Sun

Reflection of Sun on the Moon - Manifest light moves. - Unmanifest – Sunlight - Sarvaga Surya Prakasha. - Not seen because of absence of reflecting medium a) Sada Sarvagataha : •

Consciousness is all pervading like Surya Prakasha but recognisible only in “Mind” medium. 87

b) Sarvatra Avabhasate : •

Shines everywhere.

•

Even though consciousness exists everywhere, but manifest only in reflecting medium of mind.

c) Budau Eva Avabhasate : •

In live mind only, consciousness, sentiency is felt, awarded, recognised.

•

In table, consciousness is there, but don’t experience because table has no mind medium.

d) Svacchesu Pratibimba Vatu : •

Face reflects only on Mirror not in notebook – both matter.

•

Brain becomes live being, capable of experiencing the universe.

•

Mind is Svacha – fine, pure, Shudha surface, for Pratibimba reflection.

88

Verse 18

One should understand that the Atman is always like the king, distinct from the body,

senses, mind and intellect, which constitute the matter (Prakrti) and It is the witness of their functions.

89

Verse 18 : •

2nd Factor = Consciousness is an independent entity, substance, principle like electricity, not part of fan.

•

Science can study only empherical world of matter.

Vedanta : •

Consciousness is Vilakshanam.

•

Different than body – mind – universe matter. Body – 2 Definitions

Dihyati iti Deha

Dahati iti Deha

- Decorated, Anointed, Smeared, washed body.

- Cremated, temporary material bundle. - Fleeting, changing body not me.

a) Deha, Indriya, Mano, buddhi Prakritbyo Vilakshanam : •

Prakrti here – Karana Shariram, Anandamaya kosha.

•

Atma is different than body, mind, sense organs, intellect (5 Koshas – 3 bodies) as they are made of matter like a pot (Ghatavatu).

b) Tad Vritti : •

Beyond function of 5 Koshas.

90

c) Tad Atmanam Vidyat : •

May you understand consciousness is different than matter.

•

How to recognise consciousness?

d) Tad Vritti Sakshinam :

•

I = Experiencer = Sakshi.

•

Sakshinam, experiencer, witness principle.

Drk Drishya Viveka, Neti Neti method: Principle No. 1 :

•

What I experience is object of experience, different from me the subject.

•

I experience clip, I am not clip. Body

Object of Experience - Like looking at specs as an object. - I am experiencer of world through the body, sense organs.

Instrument of Experience - To see the world. - Object status elevated. - Used us temporary medium during waking. - When spectacle removed, world not experienced.

91

Mind Object

Instrument

- Experience mind – Vrittis and its conditions Raaga, Dvesha…. - Mind is object when experiencing conditions. - Thoughts, emotions, knowledge, ignorance. - Drishyam, Neti Neti, negate.

- While listening to talk or music, mind is an instrument of knowledge.

How to experience the experiencer, Subject, Atma? •

Question – wrong.

•

Experiencer subject can never be experienced as an object because it is the subject.

e) Sakshinam vidya : •

Learn to claim the experiencer, Atma, as self, consciousness principle, changeless, witness principle.

•

Where is consciousness?

•

Learn to claim it as me my own self, not outside, inside but as me the consciousness Sakshi “I”.

•

92 Don’t require proof for subject like no proof required for camera while seeing picture.

f) Rajavat Sada :

•

Like in the presence of king who exists independently, Atma exists independently (like Akasha – Space).

•

Anatma, people, dependent on king.

•

King – independent like Sakshi, Svatantram.

•

Consciousness is the ultimate witness of everything, doesn’t depend on body for existence.

Principle No. 2 •

Subject always different than object.

•

Example : o Eyes see everything except itself. o Tongue tastes everything except itself. o Phone can ring all numbers except itself.

•

I am unobjectifiable subject.

•

I use 3 different body mediums in waking, dream, sleep.

•

What I use as media is not me.

•

Raaga – Dvesha belongs to medium, not me.

•

I am not body, mind or their functions.

•

I depend on body for transactions but not for existence.

93

•

I am Sat, pure existence principle in creation.

•

At death as in sleep, transactions end but its not end of my existence as pure consciousness, Adharam for entire creation. Raja – 2 meanings King

Rajase, Prakashate iti Raja

- Ran Jayati iti Raja - Pleases citizens of his kingdom.

- Outshines all personality, power. - Sakshi is self effulgent, Rajate, Prakashate Sarvam.

94

Verse 19

The moon appears to be running when the clouds move in the sky. Likewise, to the non-discriminating person, the Atman appears to be active when it is observed

through the functions of the sense organs.

95

Verse 19 : •

Atma Chaitanyam is all pervading, incapable of travelling.

•

Going to Svarga, Pitru Loka are statements of ignorance.

•

Jivatma identified with Sukshma Shariram travels, not Atma.

•

When things around travel, it appears as though Atma is travelling.

a) Vyaprtesu – Indriyesu – Atma : •

Because of delusion, travel of sense organs, mind, body superimposed on Atma.

b) Vyapari Iva Avivekinam :

•

Delusion suffered by ignorant.

Example : •

Sunrise – Sunset, earth appears stationary but rotating west to east, seated in one train – other train moves, also we ask where does the road go?

•

Consciousness like sunlight is all pervading, does not travel. It looks as though I am moving.

•

Everything moves in Achala, Sarvagata, Nitya Atma. 96

c) Abhresu Dhavatsu :

•

Abresu = Motion of clouds transferred to moon.

d) Sashi Dhavat Iva Bhati : •

Moon appears to travel.

•

All thoughts moving in consciousness.

•

All worries based on assumption – I am Sthula, Sukshma, Karana Shariram.

•

We need to change our perception.

67

Verse 20

Depending upon the Atman which is of the nature of Consciousness, the body, senses, mind and intellect engage themselves in their respective activities, just as men work depending upon the light of the sun.

98

Verse 20 :

•

Consciousness is changeless principle.

•

Activities belong to 3 Sharirams or 5 Koshas.

•

If Atma plays no role why should we accept its existence.

•

Everything else acts in presence of Atma.

Example : •

Screen in movie can’t be removed.

•

Atma is space like Consciousness, in its presence alone, 3 states come and go.

a) Atma Chaitanyam Aasritya : •

Depending upon Atma Chaitanyam alone.

b) Deha Indriya Mano Dhiyaha Vartate : •

All Organs, Mind, Buddhi operate in their own fields of activity.

Eyes

Form and Colour

Ears

Sound

Nose

Smell

Tongue

Taste

Skin

Touch

99

•

We take existence and consciousness for granted. It is borrowed from Atma.

•

Atma is Adhishtana for waking, dream and sleep.

•

From me alone, world borrows consciousness.

•

I – Brahma Chaitanyam lend Chaitanyam to stone in temple idol after Prana Pratishta, after which we invoke Ishvara.

•

I am the only source of Consciousness and existence. Brahma Chaitanyam – Original Consciousness lends Consciousness to Jiva - Micro Reflected Medium / Reflected Consciousness. - Inferior

Ishvara - Macro Reflected Medium / Reflected Consciousness. - Superior

•

When I claim myself as Micro Reflected Consciousness, Individual, I am Inferior.

•

When I claim myself as Macro Reflected Consciousness I am Superior Ishvara.

•

When I claim myself as neither Micro or Macro Reflected Consciousness, I am Original Consciousness. 100

Mandukya Upanishad : Karika

The sage of Self-restraint should be above all praise and salutation, every prescribed rites… religious or otherwise. He should have the Atman as his only support for his body and he must depend upon mere chances for his physical needs. [II – K – 37]

•

Wise transcend Micro + Macro Reflected Consciousness, claim Original Consciousness.

c) Sva Kriya Arthesu Vartante, Surya Lokam Yatha Janah : •

I am like Surya Prakasha, due to which all activities are possible.

d) Sannidya Matrena Sarvam Pravartate : •

In my presence, everything happens. Everyone dependent on Atma like people depend on sunlight.

101

Verse 21

Fools, because they lack in their power of discrimination, superimpose on the Self of the nature of absolute Existence-Knowledge (Sat-chit), all the varied functions of the body and the senses, just as they attribute blue colour and the like to the sky.

102

Verse 21 :

•

Atma is free from Punya Papam, free from Sanchita, Prarabda, Agami.

•

One who does Karma (Karta) will reap the result (Bokta).

•

Karta, bokta is reflected consciousness Ahamkara.

•

Verse 20 : Atma is Nitya Akarta.

•

In the presence of Atma, body – mind becomes Karta.

Gita : All actions are performed, in all cases, merely by the qualities in nature (gunas). He, whose mind is deluded by egoism, thinks “I am the doer”. [Chapter 3 – Verse 27]

•

I am Sakshi Chaitanyam, Amalam, free from Ahamkara.

a) Deha Indriya Guna, Karmani : •

Properties and functions of bodies, sense organs and mind.

b) Adhyasyanti Avivekena : •

Are wrongly transferred.

c) Amale Sat Chid Atmani : •

To one pure Atma.

•

People say I am blind, deaf, Kami, Ragi, Male, Female, old.

•

Being at home with myself = Moksha.

103

d) Gayane – Nilatadi Vat :

•

Blue Sky.

•

Colour of dust particles transferred to colourless space. I – Mixture of Atma - Higher real nature. - Free of all Karmas and Karma Phalam. - Ever Akarta, Abokta.

•

Anatma – 3 Sharirams

- Temporary medium in Jagrat, Svapna, Sushupti. - Ahamkara is Karta, Bokta.

Example :

Like elephant throws mud on itself after bathing to keep balance in temperature. •

We take mud like properties of the mind – Raaga, Dvesha, and throw upon ourself.

•

Anatma is medium, it will come and go, I should not claim it as my real nature.

•

Live with Anatma Vesham, play life as play, Drama and let up’s and downs of life not seriously affect me.

•

This is Atma – Anatma Viveka. 104

•

I gain knowledge of my higher nature and get rid of Agyanam.

•

I accommodate everything like space but not contaminated by anything.

Practice Meditation : Nirvana Shatkam :

I am not the state of envy and passion or the emotions of greed and attachment. Neither I am intoxication nor I am the emotion of jealousy. And I am not even the four Purushartha — Dharma, Artha, Kama, and Moksha. I am the eternal happiness or bliss state, I am Shiva, I am Shiva.||3||

•

To practice previous conditioning, we have to practice Atma – Anatma Viveka in Meditation.

105

Verse 22

Due to ignorance, the trembling that belong to the water are attributed to the

reflected moon dancing on it, likewise the agency of actions and so on are delusively understood as the nature of the Self (Atman).

106

Verse 22 : •

Here superimposition of Kartrutvam on Atma explained.

•

Once I mistake myself as karta, no relaxation, have guilt of omission and commission, worst form of Samsara, becomes stronger in old age.

Taittriya Upanishad :

Such thoughts “Why have I not done what is good? Why have I committed a sin?” certainly do not come to distress a man of experience of the Truth. He who knows thus, regards both these as the Atman. Verily, both these are regarded by him who knows thus, as only Atman. Thus ends the Upanishad. [II – IX – 2]

•

Karta has limited knowledge, will have omission and commission.

•

As Karta, Bokta can never be free also.

•

Prayaschittam can’t cure guilt, hurt feelings.

a) Kartrutvadini Chatmani kalpayante :

•

Doership and enjoyership superimposed on Atma because of ignorance of real self.

•

Borrowed from body – mind complex. 107

Gita : All actions are performed, in all cases, merely by the qualities in nature (gunas). He, whose mind is deluded by egoism, thinks “I am the doer”. [Chapter 3 – Verse 27]

•

Actions belong to matter, I am spirit.

b) Manase Upadhe : •

Kartrutvam belongs to mind instrument.

•

Doership of Deha transferred to Dehi because of.

c) Agyanat : •

Self ignorance.

d) Ambu Gate Chandre Chalanadi Yatha Ambhasah :

Example : •

Reflected moon seen in a bucket filled with water.

•

Motion of water falsely transferred to motionless moon.

•

Similarly motion of Anatma transferred to Atma.

Gita : But he, who knows the Truth, O mighty-armed, about the divisions of the qualities and (their) functions, and he, who knows that “gunas as senses” move amidst “gunas as objects”, is not attached. [Chapter 3 – Verse 28] 108

Guna

Guneshu

Body

Objects of Universe

Matter

Matter

- Interact - Transformations take place in body. •

I am witness consciousness principle who illumines this interaction – Vyavahara like a lamp illumines interaction between teacher and student.

e) Chalanadi Ambasaha : •

Motion of water transferred to moon.

•

Similarly doership of body – mind transferred to Atma.

109

Verse 23

Attachment, desire, pleasure, pain and so on are perceived to exist only as long as the intellect or mind functions. They are not perceived in deep sleep when the mind ceases to exist. Therefore they belong to the mind alone and not the Atman.

110

Verse 23 : (Important)

•

Atma free from emotions – Raaga, Dvesha.

•

I am space like Atma never attached to any mind or body or object in creation.

•

Because of ignorance, I choose to take one body as my body.

•

By obsessive thinking, attachment gets deeper and we can’t imagine life without few people, objects in creation.

Gita : The Gandiva-bow slips from my hand and my skin burns all over; I am also unable to stand and my mind is whirling round, as it were… [Chapter 1 – Verse 30]

•

Ignorance can entrap me.

•

My presence is required for transactions, but I am not affected by them.

Power of Maya Raaga

- Attachment - Towards what I possess

Ichha

- Desire - Towards what I don’t possess 111

Consequence is Sukham, Dukham :

a) Buddhau Satyaam Pravartate : •

Sukham, Dukham presented when identified with Antahkaranam, Anatma mind with emotions.

Anvaya Vyatireka Logic : Abimana I - Absolute beyond 3 Avasthas. - Sakshi, Atma

I – identified with Sthula Shariram

Sukshma Shariram

Karana Shariram

Jagrat

Svapna

Sushupti

b) Tan Nashe : •

When identification with mind is gone in Sushupti.

c) Raga Dvesha, Sukha, Dukha Nasti : •

Vyatireka reasoning.

112

d) Tasmat Buddhe-stu Na Atmanah :

•

Therefore all problems belong to mind and not to Atma.

•

Mind can never be 100% free from problems of 3 Sharirams.

•

Purva Janma problems hidden in Karana Shariram.

•

We can’t identify with mind and hope for freedom.

•

Disidentify from mind and Sharira Trayam and claim freedom.

113

Verse 24

Just as luminosity is the nature of the sun, coolness is that of water and heat is that of fire, so too, the nature of the Atman is Eternity, Purity, Existence, Consciousness

and Bliss.

114

Verse 24 :

•

Shankara refuted all attributes of Anatma which we claim as ours.

•

Gunas don’t belong to me.

•

Then what is nature of Atma?

a) Atmanaha Svabavaha :

•

Sat – Chit – Ananda, Nitya, Nirmalata Atmanaha.

•

Atma is of nature of existence.

•

Existence is a unique entity. a) Not part, product, property of body or clip. b) Pervades body, clip, universe and makes it ever existent. c) Goes beyond boundaries of body, and clip. d) Exists after body, clip goes. e) Pure existence not available for recognisation without medium of body, mind, universe.

•

When body, clip, universe is gone, unrecognisable, unmanifest, existence continues.

•

That existence is my nature, will take decades to assimilate.

•

Similarly, I am Ananda Svarupaha all the time – Svarupa Ananda – experiential Ananda depends on situations, favourable conditions of mind. 115

•

Example :

a) For some Gulab Jamoon gives happiness. b) When doctor rules out major disease, its cause of happiness. •

World serves as a medium to manifest Joy – Ananda which is my eternal nature.

•

Body – Mind – Medium manifests in waking, not in sleep.

•

My transactions with body – mind end during sushupti but its not end of me. I continue to exist as Atma.

Gita : Just as a man casts off his worn out clothes and puts on new ones, so also the embodied Self casts off its worn out bodies and enters new ones. [Chapter 2 – Verse 22]

•

I am Nityaha, Nirmalaha – ever pure, without any impurity.

•

How to become Sat Chit Ananda?

•

Need not become Sat Chid Ananda, drop notion I am body – mind complex which is other than Sat Chit Ananda.

a) Prakasha Arkasya : •

Luminosity – Nature of Sun.

b) Shaityam Toyasya : •

Coolness – nature of water. 116

c) Agne Yatha – Ushnatha :

•

Heat – is intrinsic nature of fire.

d) Svabava Sat Chit Ananda Nitya, Nirmala : •

Pure existence, consciousness, fullness, eternal, pure is my intrinsic nature.

•

Experiential happiness – condition of mind (Priya, Moda, Pramoda – Happy, Happier, Happiest).

•

Subject to time, gradation, modification.

•

I am timeless, limitless, not contaminated by Punyam – Papam.

•

We can’t conceive of all pervading reality at one go.

Gradually change object of meditation : •

Rupa Dhyanam with clear form, features – Rama, Sita, Devi.

•

Rupa – Arupa Dhyanam – Shaligrama Shivalinga.

•

Arupa Dhyanam – Akasha not touchable, not handalable.

117

Verse 25

By the indiscriminate blending of the two, the Existence-Consciousness aspects of the

Self and the thought wave of the intellect, there arises The notion of ‘I know’.

118

Verse 25 + 26 :

•

Subtle, significant, teaching, Atmanaha Avyavaharyam established.

Verse 25 : a) Atmanaha Sat Chid Amsha : •

Atma with its components of Sat Chit, Existence and Consciousness.

b) Buddhi Vritti Samyoga : •

When Buddhi (Reflected Medium) and Atma are in proximity, like face and mirror, reflection is formed.

c) Janamiti Pravartate :

•

A thought arises “I Know”. If Atma and mind not in proximity, no reflection.

•

Knower Chidabasa is generated.

•

Knower Reflected Consciousness – Jiva is generated because of combination of Original Consciousness + Reflected Medium.

Next Combination : d) Buddehe Vrittihi iti Dvayaha : •

In the Buddhi a thought is formed.

Technical Background : a) I am required for every transaction but I am not involved in any transaction. Hence I am called Sakshi. 119

b)

Vyavahara – 2 types Cognitive - Jnana Vyavahara

Karma Vyavahara

•

Cognitive transactions involve knower, known, process of knowing.

•

Karma involves Karta, Karma, Karanam, doer, objection of action, doing process.

•

I Atma am beyond all transaction, then, who is involved?

•

Chidabasa – Reflected Consciousness – Jiva involved in all transactions.

•

What is mechanism of this process? Mind - Big Reflected Medium - Samanya Chaitanyam

Thought - Small Reflected Medium - Visesha Chidabasa - Knowledge = Chidabasa located in specific thought not in general mind.

120

Mind

I Original Consciousness

Sentient Absolute Chaitanyam

Step 1 : - Reflecting Material - Jadam - Located - Mirror Step 2 : - Reflected Consciousness 1 - Knower - Reflected Consciousness located in Buddhi.

Step 3 Not Knower

RC 2

RC 3

RC 4

RC 5

- Thoughts of the objects formed in the mind.

Chidabasa No 1 : - Buddasta Chidabasa is knower. - Exposed to external world through eyes, ears, nose, tongue, skin.

Chidabasa No. 2 : - Reflected Consciousness 2, 3, 4, 5. - Mind mirror / Reflected Medium. - Mind develops variety of thoughts. 121

•

Who is Jnanata – knower?

•

Buddhista Chidabasa = Jnanata.

•

What is Jnanam?

•

Vrittischa Chidabasa = Jnanam.

•

When consciousness and mind come it is called Jnanam, then Vyavahara, transaction takes place.

•

In sleep, mind resolved, Buddhista Chidabasa = Knower, Jnanata resolved, thoughts not generated. Reflected Consciousness Located in

Mind - Knower - Bigger Reflected Consciousness 1 - Jnanata Chidabasa •

Thought - Knowledge - Reflected Consciousness 2 - Jnanam Chidabasa

When both resolved, knower suspended, not exposed to external world. 122

•

What happens to original consciousness?

•

Original Consciousness Continues to exist but there is no more Jnana Vyapara.

Anvaya Vyatireka : Chidabasa Satve

Abava

Vyavahara Bava

Vyavahara Abava

•

Therefore Chidabasa is Karanam.

•

Chit is Avyavaharyam.

•

Pure Consciousness transcends all transactions.

123

Verse 26

Atman never does anything and the intellect of its own accord has no capacity to experience ‘I know’. But the individuality in us due to delusion thinks that it itself is

the seer and the knower.

124

Verse 26 : •

Reflection is formed when object and mirror are in close proximity.

•

Unique 3rd entity is experienced which is a reflection upon the mirror. Object

- Face

Mirror - Dull, bright, location, motion.

Atma - Chetanatvam Satyatvam - Consciousness.

Anatma = Mind -

Jadam, inert Location Sukshma Shariram Limited

Reflection - Hybrid of object + Mirror. - Has no independent existence. - When object, or mirror is removed reflection looses its existence. I = Chidabasa = Ahamkara -

Inferior being – Plant Superior being – Devata Mixed – Manushya Borrows consciousness from Atma and has location of body.

•

Chidabasa is a Mysterious entity, hence called Mithya, Maya, fake, Ahamkara, Jiva, Karta, Bokta.

•

I am conscious being borrowed from Atma, never objectifiable.

125

•

I am limited mortal individual, borrowed from Anatma.

•

As long as you claim I am Chidabasa, Ahamkara, you have a problem.

•

Disclaim Ahamkara, claim I am Atma Tatvam.

•

Chidabasa comes and goes depending on availability of media.

a) Atmano Vikriya Nasti : •

Atma never does anything on its own accord.

b) Buddeh – Bodho Na jatviti : •

Intellect has capacity to experience I know.

c) Jiva Sarvam Alam Jnatva : •

Buddhi deludes itself as a knower.

•

Chidabasa comes and goes depending on availability of media – body / mind complex.

•

Don’t claim reflected face medium as yourself.

•

Claim I am Sakshi.

Problem : •

Can never see original face.

•

I am original consciousness who objectifies everything but never objectifiable.

•

When mind comes, transactions start, when mind dissolves, reflection dissolves, transactions end.

•

End of transaction not my end. I am pure existence consciousness.

126

Dakshinamurthy Stotram :

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence) The Entire World is Like a City Seen within a Mirror, the Seeing happening within One's Own Being, It is a Witnessing happening within the Atman, (the Witnessing) of the Externally Projected World; Projected by the Power of Maya; As if a Dream in Sleep, One Experiences this Directly (this Play of Maya) during Spiritual Awakening within the Non-Dual Expanse of One's Own Atman, Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy. [Verse 1]

Original Consciousness - Ever Seer - Avyavaharyam - Sakshi

Reflected Consciousness 1

Reflected Consciousness 2

- Jivatma - Ahamkara

- Paramatma - World

-

Reflection Objects, medium Come + go Always together

127

Verse 27

Just as the person who regards a rope as a snake is overcome by fear, so also one considering oneself as the ego (jiva) is overcome by fear. The egocentric individuality in us becomes fearless by realising that it is not A Jiva but the supreme Self.

128

Verse 27 :

•

One should know Atma to get freedom.

a) Atmanam Jeevam Jnatva : •

Mistaking erroneously oneself as reflected Consciousness, ego [Rope - Snake].

•

Rope is Original Consciousness.

b) Bayam Vahet : •

There is constant fear, because Chidabasa is Karta, Bokta, subject to Sanchita, Agami, Prarabda.

•

Bartru Hari : Vairagya Shatkam.

•

Vyagriha Tishtati Jarayanti.

•

Tigress of old age is waiting with open age to catch you.

•

Allow Chidabasa to take its own course of Prarabda,

•

Disclaim Chidabasa as my real nature.

•

Claim Paramartika Chit – (Rope) as my real nature, free from Prarabda, Sanchita, Agami, Akarta, Abokta.

•

Look at problems of Chidabasa from a higher plane, they will get diluted.

•

Insecurity will grip you as Chidabasa – Bayam represents Samsara.

•

What is solution? 129

c) Jnatva : •

May you doubtlessly, clearly know.

d) Aham Na Jiva : •

I am not temporarily reflected Chidabasa.

•

Who am I?

e) Param Atma – iti Jnatam Che : •

Param – Absolute, Changeless, not part of empherical world of time and space.

•

Avyavaharyam, Shantam.

Mandukya Upanishad :

It is not that which is conscious of the internal subjective world, nor that which is conscious of the external world, nor that which is conscious of both, nor that which is a mass of consciousness, nor that which is simple consciousness, nor is it unconsciousness. It is unseen by any sense-organ, beyond empirical dealings, incomprehensible by the mind, uninferable, unthinkable, indescribable, essentially by of the Self alone, negation of all phenomena, the peaceful, the auspicious and the nondual. This is what is considered as the Fourth (Turiya). This is the Atman and this is to be realised. [Mantra 7]

Gita : He is not born, nor does He ever die; after having been, He again ceases not to be; unborn, eternal, changeless and ancient, He is not killed when the body is killed. [Chapter 2 – Verse 20] 130

•

Waker not part of any dream world, dream action.

•

Turiyam Atma – Paramartikam.

•

Spiritual Journey : I am not Reflected Consciousness but Original Consciousness.

f) Nirbayam Bavet : •

Then alone person freed from sense of in security, anxiety, concern, stress.

•

As Chidabasa, freedom never possible.

•

No Moksha for Chidabasa. It can never be comfortable because it has experience of nothingness in sleep.

•

Parikshya Lokan :

Insecurity, most fundamental instinctive problem, which animals also have. •

Drop in totality 3 Sharirams, 5 Koshas, 3 states and realise Turiya Atma.

•

Original Consciousness, Sakshi.

131

Verse 28

Just as a lamp illumines a jar in a pot, so also the Atman illumines the mind, the sense organs and so on. These material objects cannot illumine themselves by themselves because they are inert.

132

Verse 28 : •

Who will know Atma?

•

To know Atma, Atma has to become object of knowledge.

•

If Atma is object, you require subject.

•

Object depends on subject for existence.

•

Clip ↓ Becomes object only when there is someone to objectify.

•

Anatma has to become subject to know Atma.

Anatma World

Physical Body

Mind

•

All 3 Jadams, inert.

•

World, Body, Mind known by Atma because Atma is Chetanam. Atma - Ever knower, Chetanam, Consciousness, Seer, experiencer. - Never known object.

•

Position can never be reversed.

Anatma - Ever known, object, seen. - Never knower subject. 133

Keno Upanishad :

The eye does not go there, not speech, nor mind, We do not know That. We do not know how to instruct one about It. It is distinct from the known and above the unknown. We have heard it, so stated the preceptors who taught us That. [I – 3]

•

That is very distinct from the known (Manifest body – world – mind) and unknown (Unmanifest).

•

We have heard it, so stated the perceptors who taught us that.

Brihadaranyaka Upanishad :

134

Because when there is duality, as it were, then one smells something, one sees something, one hears something, one speaks something, one thinks something, one knows something. (But) when to the knower of Brahman everything has become the Self, then what should one smell and through what, what should one see and through what, what should one hear and through what, what should one speak and through what, what should one think and through what, what should one know and through what? Through what should one know That owing to which all this is known—through what, O Maitreyī, should one know the Knower ? [II – IV – 14]

•

Who will know knower of everything?

•

Atma can never be object of knowledge – This is essence of Verse 28.

a) Atma Avabhasayati : •

Atma illumines the entire Anatma consisting of body, mind, sense organs and the world.

•

They are Jadam by nature – bundle of chemicals.

•

Atma knows Anatma, Anatma Jadam, can’t know Atma.

Doubt :

•

Why can’t my Atma know your Atma and your Atma know my Atma?

•

Mutually will know each other.

b) Ekaha Atma : Shankara :

•

Only one nondual Atma exists. No my Atma, your Atma, Atma has no parts, like body has legs, hands. 135

c) Jadaihi – Stair – hi – na Avabasayate :

•

Being Jadam, body, mind, sense organs, world can’t know Atma.

•

Don’t wait in meditation for Atma to give Darshan, smile and go.

Kena Upanishad : •

What you experience is not Atma. Experienced is object, Jadam, experiencer is Chetanam.

Example : d) Deepa – Ghat – Adi Vat – Sva Atma : Luminous Lamp - Illumines all objects in the hall.

Non-luminous object – Pot - Pot can’t illumine lamp. (If so, when pot goes, lamp should become dark).

Atma - Ever knower, illuminator

•

Anatma - Ever illumined - When body, mind, sense organs, world go away in sleep, Atma alone remains – pure existence, knowing principle.

Atma can never be known is essence of verse 28.

136

Verse 29

A lighted lamp does not need another lamp to illumine its light . So too, Atman

which is knowledge itself, needs no other knowledge to know itself.

137

Verse 29 :

•

Atma need not be known.

•

You have to know something to prove its existence.

•

Knowing something is precondition for proving its existence.

•

Atma’s existence need not be proved at all.

•

Atma is consciousness principle which proves existence of world, body, mind, sense organs.

•

Sarvam Prakashayati Atma.

Example :

•

I want to tick all the members who have come for committee meeting.

•

I wont say, let me see, if I have come.

•

I don’t need to prove my arrival.

•

Atma – is ever evident, always experiencer principle in us – as “I am” – I am existent consciousness principle, self evident.

•

Objects in the universe including my body, come and go.

Dakshinamurthy Stotram :

138

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence) The Entire World is Like a City Seen within a Mirror, the Seeing happening within One's Own Being, It is a Witnessing happening within the Atman, (the Witnessing) of the Externally Projected World; Projected by the Power of Maya; As if a Dream in Sleep, One Experiences this Directly (this Play of Maya) during Spiritual Awakening within the Non-Dual Expanse of One's Own Atman, Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy. [Verse 1]

Turiya Atma alone exists

-

No body, mind, sense organs, universe. Absolute state. Ever exists as consciousness. Never born.

Body – Mind Medium appears - Objects of consciousness come and go in 3 relative states. Universe experienced •

Subject experiencer is always there with or without the Universe.

•

No need to work for subjective experience (Atma Anubava), for its always there.

a) Svabodhe : •

For self knowledge or self experience. 139

b) Anya Anya bodha Ichha Nasti :

•

There is no requirement for special cognitive process, effort to know Atma.

•

What is the reason?

c) Bodha Roopataya : •

Atma is of the nature of consciousness.

•

Eternally experienced by me.

•

Atma is of nature of consciousness like luminous lamp.

•

We don’t take one light to see another light.

•

Lamp can’t be illumined and need not be illumined.

•

Atma can’t be known and need not be known.

•

Atma itself is knower principle.

d) Deepasya Anya Deepa Ichha Nasti, Svatma Prakashate : •

One lamp does not require another lamp to illumine.

Doubt :

Chit

Chidabasa

Original Consciousness

Reflected Consciousness

140

Why can’t Reflected Consciousness illumine Original Consciousness?

•

Why can’t reflected sun in bucket illumine original Sun.

•

Existence of reflected Sun because of original Sun.

•

Don’t require Chidabasa to illumine Chit.

•

Presence of Chidabasa because of Chit.

Question : •

If Atma Jnanam not required why Atma bodha book written by Shankara and class now?

Answer :

•

To learn Atma Jnanam need not be aquired, we are studying the book.

141

Verse 30

By the process of negation of the conditionings (Upadhis) as per scriptural statement ‘ it is not this, it is not this’, the oneness of the individual soul and the supreme Soul as indicated by the great Mahavakyas has to be realised.

142

Verse 30 : •

Why study scripture?

•

Atma is Original Consciousness, Self evident…

Dakshinamurthy Stotram :

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence) During Boyhood and Other stages of Life (Youth, Old age etc), during Waking and Other states (Dreaming, Deep Sleep, Turiya etc) and Similarly in All Conditions the Atman Always Shines as the "I" Within, Free from All Conditions but at the same time Present in All Conditions, The Inner Guru Awakens this Knowledge of One's Own Atman to those who Surrender to Him; this Knowledge which is represented by the Auspicious Cin-Mudra, Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy. [Verse 7]

Answer : •

When Aham is experienced it is experienced as mixture. Aham Atma - Original Consciousness - Unlocated

Reflected Consciousness plus 3 Sharirams - Sthula, Sukshma, Karana Sharirams - Located 143

•

All is mixed together in Aham – I.

•

5 simultaneously evident when I use Aham.

Example : Hand - Experience

Mixture of Light

- No location

Hand

- Has location

•

Limitation of location hand, reflecting medium transferred to light.

•

Limitation of body, mind, location, features, transferred to pure Atma.

•

Why study Vedanta?

•

To know I am unlocated Atma and the limitations do not belong to me but to the body.

•

To say this is the Purpose of study. 144

Atma - Timeless, objectless, spaceless, Sakshi, my real nature.

Anatma - Body, mind, world full of problems of Samsara. - Temporary medium of experience to exhaust body’s Prarabda Karma Phalam.

•

Sorting out and retransfering attribute to Anatma is job of Vedantic study.

•

Study will not give any new experience of Atma.

•

Only change in understanding of my experiences – cognitive change – is Moksha – freedom from Samsara.

•

This is the real enquiry into ones Svarupam.

•

Central teaching available in all Mahavakya Vichara, called Jnana Yoga.

•

All topics of study centred around Mahavakyam alone.

a) Mahavakyaii hi, Jivatma Paramatma Aikyam vidyat : •

Through enquiry into Mahavakyam seeker should know essential oneness of Jivatma and Paramatma.

Mahavakya Definition :

•

Jivatma, Paramatma Aikya Bodhaka Vakyam.

•

Any Vedantic statement which reveals individual self and universal self is Mahavakyam.

145

Mahavakyam (a) Pragyanam Brahma

(b) Aham Brahma Asmi

(c) Tat Tvam Asi

(d) Ayam Atma Brahma

Aitareya Upanishad

Brihadaranyaka Upanishad

Chandogya Upanishad

Mandukya Upanishad

Rig Veda

Yajur Veda

Sama Veda

Atharvana Veda

How to do enquiry?

Rama Gita :

Original Consciousness Jivatma (Vyasti)

-

Sthula Shariram Sukshma Shariram Karana Shariram Alpagya Alpashaktiman Reflected Consciousness Original Consciousness

Paramatma (Samashti) -

Sthula Prapancha Sukshma Prapancha Karana Prapancha Sarvagya Sarvashaktiman Reflected Consciousness Original Consciousness

146

•

Jivatma becomes knower principle only because of reflected consciousness.

•

Thinks Reflected Consciousness Vyashti Pratibimba Chaitanyam, I am pure Original Consciousness, Bimba Chaitanyam, not even a knower.

Paramatma : •

Samashti Pratibimba Chaitanyam.

•

Original Consciousness + Reflected Consciousness – Macro Chidabasa Paramatma becomes knower.

•

Without Chidabasa, Paramatma not knower.

•

When Chidabasa is removed, negated by Jnanam, I can claim myself as pure Chaitanyam.

•

Minus Chidabasa both Jivatma and Paramatma are one entity.

•

Alpagya, Sarvagya incidental, temporary attributes belong to medium.

•

I am in my original, eternal home as pure consciousness without Deha Abimana.

•

To understand Aikyam, look at Jivatma and Paramatma from chit not Chidabasa angle.

a) Nishidya Nikhilo Upadhi : •

May you negate all conditionings, differentiating factors.

•

4 in Jivatma – 3 shariram + Reflected Consciousness.

•

4 in Paramatma – 3 Prapanncha + Reflected Consciousness,.

•

With reference to Sthula Shariram there can be only part – whole relationship of Jivatma and Paramatma, called Visishta Advaitam. They are not identical.

147

•

Negate Sukshma + Karana pairs and Reflected Consciousness, all differentiating attributes will be negated.

•

Original Consciousness in Jivatma and Paramatma alone will be left out.

•

Looking at Original Consciousness, no difference in knowledge, power, pervasiveness.

•

Original Consciousness in Jiva + Paramatma, is Nirgunam.

Katho Upanishad :

(20) The Atman that is subtler than the subtlest, and greater than the greatest, is seated in the cavity of heart of each living being. He, who is free from willing and wishing, with his mind and senses composed, beholds the majesty of the Self and becomes free from sorrow. [I – II – 20]

•

By Baga Tyaga Lakshana, negate 4 factors of Jivatma and Paramatma and arrive at pure Chaitanyam, Sakshi, Turiyam.

b) Na iti Na iti : •

Appears in Brihadaranyaka Upanishad 4 times.

•

Iti = Original Consciousness Vyatirikta 4 factors.

•

Sample of Original Consciousness get in Sushupti daily, where we don’t experience Sthula + Sukshma + their Chidabasas.

•

Aham Brahma Asmi only from Chit Angle.

148

•

Sakshi Chaitanyam, Bimba Chaitanyam, Kutasta Chaitanyam.

•

Mahavakya Vichara consists of Sravanam + Mananam.

•

Do enquiry 100 times, gradually mind acclamatised and truth sinks in as ones own nature. No doubt 1st Sravanam

Last Sravanam

Don’t grasp anything

Grasped everything

•

After several Sravanam, Mananam, Mahavakya conveys something relevant about me, very useful to me.

•

To understand relevance of Mahavakya takes few years, after repeated enquires.

Essence : •

Jivatma / Paramatma identical w.r.t. Original Consciousness.

•

Repeated give us the Jnana Phalam.

149

Verse 31

The body and so on, upto the causal body (ignorance) are objects perceived and thus they are perishable as bubbles. Realise through discrimination that I am ever the

pure Brahman entirely different from all these.

150

Verse 31 : Mananam in this Verse : Differentiating factors - Four - 3 Sharirams + Reflected Consciousness

•

Oneness factor - One - Original Consciousness

Why highlight – oneness, when 4 factors, differences are dominant?

a) Bud Bud Avat Ksharam : •

Bud buda – like bubble Ksharam – perishable.

•

Cosmos – galaxy, milky way – star – planets.

•

Earth – Asia – Singapore – one road – one building – one corner – bundle of matter – insignificant can’t be me – if so, tragedy.

•

All this is bubble, fleeting, disappearing.

•

Shariram + Chidabasa – arrives in Jagrat, dissappears in sleep.

•

Location caused by body – mind.

•

No individuality, not a knower in Sushupti.

b) Drishyam = Objects different from me. •

I am Drk – Original Consciousness.

•

Put on ego dress in waking, remove it in sleep.

•

How can this bubble be my intrinsic nature.

151

c) Aham Brahma iti :

Student says : Teacher says “Tat Tvam Asi”. •

I am Nirguna Brahman – I am Original Consciousness.

•

Jivatma – Paramatma, no adjective in Brahman – Original Consciousness.

•

What type of I – am I?

d) Etat Vilakshanam : •

Free from 4 Vyashti + 4 Samashti factors.

•

There is only Adhishtana Chaitanyam.

•

What is its nature.

e) Nirmalam : •

Without impurities, Samsara problems.

f) Vidyat : •

Realise this – project of few years or could be few Janmas.

•

Sravanam = Consistent, systematic study for length of time, under guidance of competent live teacher.

152

Verse 32

I am other than the body, and so I am free from the changes such as birth, wrinkling, senility, death and so on. I have nothing to do with the sense objects such as sound and taste, for I am without the sense organs.

153

Verse 32 : Nididhyasanam : •

Doubtlessly, internalise teaching, enter it in subconscious mind.

•

Why teaching should enter subconscious mind?

•

Because we respond from subconscious mind during day to day transactions.

•

Worries, fears, anxiety, tention are at subconscious level.

•

What – Conscious mind.

During Crisis

So what – Subconscious mind •

Gap should become less and less.

•

What is heard in Sravanam, relived in Nididhyasanam.

•

Example : Curing process for new wall by pouring continuous stream of water.

•

Only Nididhyasanam transforms personality, If not Sravanam only information. Response to our situations measured by Frequency / Intensity / Response

Frequency of negative responses should come down

Intensity

Recovery Period

Should come down

How long reaction lasts show reduce

154

•

Choose right place, time and bring Vedanta to your mind….

•

Vivekchoodamani – Verse 254 – 470 (217 Verses) – Nididhyasanam.

•

Gita – Chapter 6 and Mandukya Upanishad condensed in 11 Verses 32 – 42.

•

Aham Brahma Asmi, fact for me and break our thinking of looking at ourself as Ego I – husband I, son I, boss I.

•

Remind – Ego I is Vesham, dress put on by me, temporary role.

•

Repeat : I am Nityam, Shuddham, Nirvikaram, Asangoham, do not objectify and say Atma is Nityam….

•

In Nididhyasanam – there is no Atma or Brahman but only I.

•

Nididhyasanam is meditation on the meditator not on Shiva, Vishnu.

•

Object of Meditation is the subject – meditator, consciousness.

•

Spend 5 minutes on 5 features of consciousness an then say I am not 3 Sharirams and reflected consciousness.

•

All bodies and minds are slave of Prarabda, controlled by Prarabda.

•

Body and mind never free. 155

Manisha Panchakam :

Having come to the definite conclusion, under the instruction of his Guru, that the entire universe is always perishable, he who, with a calm and pure mind constantly meditates on Brahman, and who has burnt his past and future sins in the fire of knowledge, submits his present body to the operation of his prarabdha karma. This is my conviction. [Verse 3]

•

I am witness consciousness in whose presence body goes through inevitable consequences of Prarabda.

•

Mind has fluctuation of Satva, Rajas, Tamas.

•

I am different than the mind, say this in Nididhyasanam.

•

I am not Anatma, not property – Guna or function – activity – Kriya of Anatma.

•

I have no Sambanda with Anatma.

Swami Chinmayananda : •

By heart verses 32 – 42.

•

Chant mentally and see it meaning.

•

Every Jnani says I am ever free. 156

a) Deha Anyatvat :

•

I bless the body with Consciousness, I am not the body.

•

Properties of the body do not belong to me.

b) Janma, Jara, Karsya, Laya – Adhi : •

Birth, old age, imaciation, death, do not belong to me.

•

Shadvikaras are properties of the body.

•

I extend this fact to near and dear ones.

•

Prarabda makes us watch sufferings of near and dear ones.

•

Adhi refers to Age, sex, Ashrama (Grihasta), Varna (Brahmana).

c) Na me : •

Do not belong to me.

•

Annamaya Kosha rejected.

d) Indriya Shabda Vishayaihi Sanga :

•

5 Sense organs contact with 5 fold sense objects.

•

5 fold Stimuli can’t touch me.

•

Sense organs belong to Sukshma Shariram not to me.

e) Nir Indriyataya : •

I don’t receive insulting words.

•

Never say I have been insulted or complain “You have no gratitude for Me”.

157

Verse 33

I am other than the mind and hence, I am free from sorrow, attachment, malice and fear, for ‘ the Self is without Prana and without mind, pure and so on’ is the commandment of the great scripture, the Upanishads.

158

Verse 33 : Mundak Upanishad :

Self-resplendent, formless, unoriginated and pure, that all-pervading Being is both within and without, Anterior both to life and mind, He transcends even the transcendent, unmanifested, causal-state of the universe. [II – I – 2]

a) Apranaha, Amanaha : • I am free from Pancha Pranas, 4 fold mind, both belong to Sukshma Shariram. • Prarabda may bring diseases but I am different from them. b) Dukha, Raga, Dvesha, Baya : • Attributes of mind, fleeting thought forms – sorrow, attachment, hatred, fear. • Thought patterns belong to the mind. • Objectify them as Sakshi and they become weaker. • Thoughts continue when Sakshi has joined them. • When Sakshi’s co-operation is not there, thoughts dwindle. • Sakshi Bava is non-cooperation movement. • Normally we don’t drop them but find reasons to validate them. d) Aadhi : Anger, Desire • I am ever free from them. In meditation, I am appreciating this fact. • Do this Nididhyasanam as long and as often as possible. • Benefits are instantaneous.

159

Verse 34

I am Attributeless, Actionless, eternal, formless, without any desire, thought or

modification, ever liberated and ever pure.

160

Verse 34 (a) : •

It is in Ramakrishna Mission book, not in Chinmaya Mission book.

Mundak Upanishad :

From Him are born the Prana (life), the mind, all the organs, the sky (Akasa), the wind (Vayu), the fire (Jyotih), the water (Apah) and the earth (Prthivi) which supports all. [II – I – 3]

•

Atma is Jagat Karanam.

a) Etasmat Jayate : •

Pancha Butas arise from Atma.

b) Vishwasya Dharini : •

Earth is supporter of all forms of life.

•

Sarva Prana Ashrayaha : Earth sustains Pranis, gives Oxygen, food, water.

c) Sthula – Sukshma Shariram : •

Pancha Bautika Prapancha are modifications of Butas, not Atma. 161

Kaivalyo Upanishad :

In me alone everything is born ; in me alone does everything exist and in me alone gets everything dissolved. I am That non-dual Brahman. [Verse 19]

•

Mantra does not fit here.

Verse 34 (b) : •

Chinmaya book verse 34.

•

Description of Atma – Brahman.

•

In Nididhyasana – see all features belonging to me, my glory.

•

Practice saying – “I am free” in meditation “Asmi”- I am – Relevant in all these features, crucial word.

1) Nirgunaha : •

Free from good and Bad attributes.

2) Nishkriyaha : •

Free from all activities.

3) Nityaha : •

Timeless, eternal. 162

4) Nirvikalpaha : •

Divisionless, no Sthula, Sukshma Karana Divisions.

•

Your Body, Mind, Karana Shariram different than my body, mind, Karana Shariram.

5) Niranjana : •

Free from Anjanam, blemish, black dot, black spot.

•

Maya, Avidya Rahitaha.

6) Nirmalaha : •

Free from impurities caused by Avidya.

•

Avidya Karya Rahitaha.

•

Free from ignorance generated Raga, Dvesha, Kartrutvam, Boktrutvam, Pramatrutvam.

7) Nirvikara : •

Free from 6 modifications.

8) Nirakara : •

Formless like space, I am space like consciousness.

9) Nitya Muktaha : •

Ever liberated.

•

Moksha, freedom, not future event, ever available fact.

•

Bring all above factors in Nididhyasanam and stay in each word and see it as a fact of 163 mine.

Verse 35

Like the space I fill all things within and without. Changeless and the same in all, at all times, I am pure, unattached, stainless and motionless.

164

Verse 35 :

10) Sarva Gataha : •

Aham Akasha Vatu Sarvam Gataha.

•

I am manifested in external world as Sat and internal world as Chit (Isness is the life form of inert objects).

•

I pervade everything like space.

Narayana Suktam :

Whatever in this Universe is, -seen or heard of, -pervading all this from inside and outside alike, stands supreme the Eternal Divine Being -Narayana.

Vedantin Meditation : •

Replace Bagawan by I, without intellectual conflict.

•

I am all pervading ↓ Not body / mind but awareness, consciousness.

•

Karana Shariram and Chidabasa on it is also limited but not Original Consciousness. 165

11) Achyutha : •

Never fallen to be uplifted, requiring a saviour.

•

Never subjected to arrival and departure.

12) Sada Sarva Samaha : •

Uniform in all beings. No gradation in Atma. All gradations belong to 3 Sharirams + Reflected Consciousness.

•

No superiority, inferiority complex in Atma.

•

One Atma with different Nama Rupas – one gold as Ring, bangle, chain.

Gita : He sees, who sees the Supreme Lord existing equally in all beings, the unperishing within the perishing. [Chapter 13 – Verse 28]

13) Siddah :

Siddah 3 meanings One who has Miraculous powers

Jnani

Name of Atma here

Mukta Purusha •

One whose availability is ever evident unlike objects in creation which are evident only when you perceive them.

166

Siddham Atma - Svata Siddam. - Exists before you start operating instrument. - We never doubt our existence.

Objects – Pen, Body, Mind - Sarva Vastu Pramana Siddam. - Known by 5 Indriyas and the mind.

Doubt :

•

Which consciousness is ever evident? Chit

- Never experienced without Chidabasa. - Located at all time in all places. - Can’t have chit alone without Chidabasa.

Chidabasa - Can’t exist, experienced, without Chit. - No place where Chidabasa alone is located. - Mithya Chidabasa needs Chit substratum.

•

In Pralayam, Chidabasa is resolved, Karana Shariram exists with Chidabasa, in sleep, Samadhi, Pralayam Karana Shariram not destroyed.

•

No one can experience Chit alone. It has to be only understood intellectually. Localised experience belongs to Chidabasa.

167

•

Chit – Chidabasa separation is in terms of understanding not experience.

•

Nobody can go to a state where Chit alone is there without Chidabasa.

•

Can reach Karana Shariram with Chidabasa (called Sushupti or Samadhi).

•

In Sushupti don’t experience pure Chit because Chidabasa is dormant.

•

Nidra Samadhi Sthitihi.

•

Consciousness ever understood as Adhishtana Satyam.

14) Nissangaha : •

Consciousness accommodates everything but is not affected by properties of everything that accommodates.

•

I am father. ↓ Refers to Chidabasa – which has relations, temporary Vesham, Mithya, Vyavaharika Satyam, Samsara.

15) Nirmala : •

Therefore, free from good and bad relationships which cause disturbances in the mind.

•

Vedanta is for mature person, understands relationship is Samsara and wants to discover Absolute I.

•

Malam : Anxiety, worries, attachments, fear, anger. 168

•

Moksha is discovering relationship free Atma Ananda.

•

What we want is freedom in relationship (Non-binding relationship) not freedom from relationship.

16) Achalaha : •

Literally means motionless because I am Sarvagataha.

•

Figuratively, means I am unshaken Psychologically because I have discovered freedom.

•

I don’t depend on any relationship with object, person, situation.

•

No event can shake me the consciousness.

Gita : Which having obtained, he thinks there is no other gain superior to it; wherein established, he is not moved even by heavy sorrow. [Chapter 6 – Verse 22]

•

Impulsively we ask what, but knowledge coming to rescue, we ask “So what””.

•

This is the most practical benefit of Vedanta.

•

Mind gets insulated from emotional shocks in life.

•

Jnanis mind not like a rock…

Gita : He who hates no creature, who is friendly and compassionate to all, who is free from attachment and egoism, balanced in pleasure and pain, and forgiving… [Chapter 12 – Verse 13] 169

•

Emotions do not enslave him.

Mind Gross

- Like rock - Insensitive - Hurts others

Subtle - Like Flower - Don’t hurt, but others words, behaviour hurts me.

Jnanis Mind - Doesn’t hurt others, sensitive. - Not hurt by others.

•

Sadhana Chatushtaya Sampatti gives capacity to consider feeling of others.

•

Atma Jnanam gives strength, not affected by others behaviour (Unshaken).

170

Verse 36

I am verily that supreme Brahman which is eternal, pure, ever liberated, one, indivisible, blissful, non-dual Truth and of the nature of Existence-Knowledge-Infinite.

171

Verse 36 : 17) Nitya Shuddah :

•

In 1st time Sravanam, we understand Atma as 3rd person.

•

In repeated Sravanam, Nididhyasanam, we understand all descriptions of Atma as self descriptions.

•

Aham Nitya Shuddah, Na Punyam, Na Papam, no Sanchita, Prarabda, Agami.

18) Nitya Muktaha : •

I am free here and now.

•

I – Chaitanya Rupa Atma am ever free.

19) Akhandam : •

Free from division, applicable only to Chaitanyam not Shariram.

20) Anandam : •

Poornaha.

•

Ask inner mind if you miss anything in life?

•

Sense of self inadequacy is Samsara.

•

Nobody can fulfill everything and take to Moksha.

•

Ahamkara root is falsified as Mithya and Moksha realised as Ananda Svarupa.

172

21) Advayam : • Nondual, without 2nd things. • If doubt, Chid ananda disturbed, go to Mananam. • How Advayam if Atma Chaitanyam and Anatma (Sharira Trayam)? • Experience of Plurality not proof of Reality. • Entire Anatma like reflection in mirror, not counted as 2nd. • It is Nama Rupa Mithya. • Like dream, blue sky, mirage water, experienced, not real. • In meditation, when doubt comes, assert – I am the only reality, no 2nd real thing, Advayam. 22) Satyam Jnanam Anantham Brahma eva Tatu : • Taittriya Upanishad 2nd Chapter – Brahmananda Valli.

Om, the knower of Brahman attains the Supreme. With reference to that, is the following hymn recited : Brahman is the Truth, Knowledge and Infinity. He who knows It as existing in the cave of the heart in the transcendent akasa, realises all his desires along with omniscient Brahman. [II – I – 1]

• •

Satyam = Jnanam. Pure existence = Pure Consciousness.

173

•

5 points of Existence : a) Not part of object. b) Independent entity. c) Pervades all. d) Exists after disintegration of universe. e) Not available for experience because no Nama Rupa to manifest.

•

I am pure Consciousness, not mind.

•

I am pure Existence, Consciousness.

•

Which is Anantham – not limited by Nama Rupam.

•

Therefore called Param (Absolute) Brahma (infinite).

•

I am Param Brahma, is Aparoksha Jnanam, Nididhyasanam.

•

Liberation only through Aparoksha Jnanam.

•

Otherwise Brahma is wonderful, I am terrible after 25 years of Vedantic study!

174

Verse 37

The impression ‘I am Brahman’ thus created by constant practice destroys ignorance and the agitations caused by it, just as medicine or Rasayana destroys diseases.

175

Verse 37 : What is benefit of Nididhyasanam?

•

Aham Jivosmi Vasana replaced by Aham Brahmasmi Vasana. Jiva Vasana

Brahma Vasana

- Ego, individuality, habitual thinking, Avidya Vasana, Victim of Circumstances – 9 planets. - I as body, am persecuted by Karma. - Persecutions predominately occupy mind.

- I am master of universe, Atma Chaitanyam. - World depends on me for its existence. - I am not touched by any Karma. - I am free from mind.

What is Advantage of Brahma Vasana in day to day life? Our Responses

•

What? Impulsive Act before thinking Jiva Vasana Come from subconscious mind.

-

So what? Deliberate, will based Act after thinking Brahma Vasana From Conscious mind

Nididhyasanam changes our reactions to Stimuli coming from all Directions.

176

•

Nididhyasanam is relevant only after proper Sravanam and Mananam.

•

Purpose – to push Atma Jnanam to subconscious mind, otherwise only academic knowledge, no transformation of personality.

•

Our thought pattern should be as per verses 32 – 36, 23 indicators of Brahma Jnanam.

a) Evam Nirantara Ashyasa :

•

Practice meditation for a long time without a break.

b) Braheiva aham Asmi : •

I am ever free consciousness.

•

First practice thought deliberately, thought present in conscious mind. Then Vasanas formed in sub-conscious mind, may you be soaked in Brahma Vasana, it willpush out Samsara I with impurities.

c) Harati :

•

Removes, takes away.

d) Avidya, Vikshepanam : •

Brahma Vasana will push off Avidya Janya Vasana of ignorance and agitations born out of individuality. 177

Chaitanyam

Subtle

Jnanis Mind - Father I - Husband I - Sishya I

- Pure I – Brahman - Ever free. - As experienced in sleep when ego is absent. •

- Ignorance of I.

dropped

- Individuality born of ignorance. - Samsara I. - Must go away to claim freedom of Pure I.

When you say I am free, problems, pains will tease you from subconscious mind.

e) Rasayanam Rogam Harati Iva : Example : •

Like consumption of medicine removes disease.

•

Similarly Vedantic meditation is prescription twice a day for Samsara Roga afflicting us for Janmas.

•

We have problems burried deep inside in our sub-conscious minds for which the only problem is Nididhyasanam. 178

Verse 38

Sitting in a solitary place, freeing the mind from desires and controlling the senses, meditate upon the Atman which is One without a second, with unswerving attention.

179

Verse 38 :

Process of Nididhyasanam : •

Vedantic meditation is mind dwelling on Vedantic teaching received through Sravanam and Mananam.

•

Repeated Sravanam, reading old notes, writing, teaching are methods of mind to dwell on Aham Brahma Asmi.

•

Vivekchoodamani and Gita – Chapter 6 : Samadhi Abhyasa Rupa Dhyanam.

•

Relax various levels of personality, physical body, Pranamaya, Manomaya, Vigyanamaya – withdrawn from external world.

•

With concentration and focus invoke Nityaha,… 23 factors. Problem - Relationships - Fear of Death

Invoke - Atma - Asangaha - Nityaha

•

Normally when you sit in meditation, all old memories come like bubbles in a fish tank, scars come, called Kashayam in Mandukya Upanishad.

•

Be absorbed in 23 factors, to the exclusion of all other thoughts.

a) Vivikta Desa : •

Choose secluded, isolated where people are not there.

180

b) Asina :

•

Be seated in a place which invokes spiritual thoughts.

c) Vijit – Endriyah : •

Sense organs are powerful world enters mind through sense organs gate only.

•

Shabda, sparsha, Rupa, Rasa, Gandha, are the sense objects waiting to enter and disturb the mind.

•

Have sensory discipline.

d) Viraga : •

Most of the time, Raaga Dvesha occupies the mind.

•

Attachment or Aversion to a few things, persons, situations pre – occupy mind.

•

How to go beyond Raaga and Dvesha?

•

Both Raaga and Dvesha are because of false notions.

•

Raaga :

World is a source of peace, security, happiness. False notion leads to attachment towards them. •

Aversion : Person, object is source of sorrow.

•

Drop both by asserting that world is neither cause of happiness or sorrow. 181

Who is the cause?

•

I am the only source of Joy and sorrow.

•

Difficult to accept but that is the truth. Rope Misunderstood

Understood

Cause of Sorrow

Source of Joy I

Ajnanata - Ignorant I - Source of sorrow - I don’t know who I am. •

Jnanata - Wise I - Source of Joy - I know who I am.

Viraga means dropping Raaga and Dvesha w.r.t. the world. 182

e) Ananya Dhih :

•

Intellect focussed on Atma Svarupam.

•

I don’t invoke myself as Vishwa, Teijasa, Pragya, but I am Turiyam.

•

Focus mind on this fact and away from all 3 Abhimanas.

•

Upto this is preparation.

f) Ekam Atmanam Bavaye : •

May you entertain thought I am Chaitanya Svarupam, not affected by anything, ever free.

g) Anantam Atma :

•

Desha, Kala, Ateeta Atma, absolute principle, infinite, not limited.

•

World within Desha, kala.

•

I am Turiyam beyond Desha, Kala.

•

World within time and space can never touch me, consciousness.

•

Just as Dream world, events can’t touch the waker, movie can’t destroy the screen, similarly waking world, events can’t touch Chaitanyam me.

•

As long, as often practice this Nididhyasanam.

183

Verse 39

The wise one should intelligently merge the entire world of the objects in the Atman alone and constantly think of the Self as being ever uncontaminated like space.

184

Verse 39 :

Important Verse : •

In Meditation see what is the relationship between me and the world. I – Atma -

Observer, Drk Chaitanyam Satyam Only Substance Exists in past, present, future. Absolute

Example : a) Wood, Gold, Cotton b) Atma is the substratum of waking worlds rising, existing and resolving.

World – Anatma -

Observed, Drishyam Jadam Mithya Non-substantial, Nama Rupa. Always Changing Relative Appears to be substantial, concrete.

Example : a) Desk, Chain, Cloth b) Waker is the substance of Dream world rising, existing and resolving.

a) Sudhi : •

Wise person, gone through Sravanam and Mananam and grasped teaching.

•

Meditation only to remember teaching. 185

b) Pravilapya :

•

It is seeing the fact that the whole world is name and form upon the only substance which is myself. Seeing - Wave / Ocean - World

Is - Water (No Wave other than Water) - Chaitanyam (No world other than Chaitanyam)

•

Seeing this important fact is called Pravilapana.

•

I + Nama Rupa = Akasha, Vayu, Sthula, Sukshma, Virat, Vishwa, teijasa, Pragya.

•

God = I + Macro Nama Rupa.

•

No god separate from Consciousness.

•

What is Consciousness?

•

5 factors.

•

I am the screen of Consciousness, constant factor in this body / mind complex, upon which the world rises and sets everyday – show of comedies and tragedies going on Janma after Janma.

•

I am the truth. Non-substantial world can’t affect me the Atma.

•

Wave can’t destroy water (its substratum's).

•

World can’t destroy Chaitanyam (its Adhistanam).

186

•

Ornament can’t destroy gold.

•

Nonsubstantial Nama Rupa can’t touch substance Atma.

•

What is the Universe?

c) Akhilam Drishyam : •

Experienced universe 14 Lokas, includes body, mind, and Ishvara.

d) Atmani Eva :

•

Resolve into myself.

•

How is it done?

e) Dhiya : •

Through wisdom, understanding. Drk

Drishyam

Substance

Nama, Rupa

f) Ekam Amanam Bavayet : •

May you dwell upon.

•

Upon one Atma as ultimate stuff, substance of the universe as I – myself.

•

I Atma alone am Satyam, universe I experienced is Drishyam, Mithya Prapancha. They are in me but can’t do anything to me like dream world can’t do anything to waker.

•

This fact has to be positively seen in Dhyanam.

187

•

Aham Satyam, Jagan Mithya is technically called Pravilapanam.

•

It means dissolving the world into the observer and seeing it as a fact.

•

World does not exist separate from the observer.

•

World is Nama Rupamakam.

•

How many such observers are there?

•

Observed Objects

Observer

Many

One

Where is observer located?

g) Nirmala Akashavat Sada : •

I am like pure space in which everything is located.

•

I – observer am not located anywhere.

•

All observed objects are located in me.

188

OM ASATHOMA SADH GAMAYA TAMASOMA JYOTHIR GAMAYA MRITYORMA AMRITAM GAMAYA From the unreal, lead me to the real, from darkness lead me to light (darkness of ignorance to light of knowledge) and from death lead me to immortality.

ATMA BODHA

68 VERSES

Short Notes

Verse 1 : •

I am composing this ‘Atmabodha’, the treatise on the Self-knowledge, for those who have purified themselves by austerities, who are peaceful in heart, who are free from cravings and are desirous of Liberation.

Verse 2 : •

Just as the fire is the direct cause for cooking, knowledge is the direct means of Liberation. Compared to all other forms of discipline, knowledge of the Self is the only direct means of Liberation.

Verse 3 : •

Action cannot destroy ignorance, as it is not opposed to ignorance. Knowledge does verily destroy ignorance just as light destroys deep darkness.

Verse 4 : •

The Self appears to be finite because of ignorance. When ignorance is destroyed, It is recognised to be infinite, absolute. The Self reveals Itself by Itself - like the sun when

the clouds pass away.

1

Verse 5 : •

Constant practice of Self-knowledge purifies the egocentric self which is defiled by

ignorance and having bestowed Self-knowledge, it itself disappears, just as the powder of the ‘Kataka-nut’ settles down after it has cleaned the muddy water. Verse 6 : • The world which is full of attachments, aversions and so on is like a dream. It appears to be real as long as the dream continues but becomes unreal when one wakes up when true wisdom dawns. Verse 7 :

• The world appears to be real, so long as Brahman, the non-dual substratum of the entire creation, is not realised. It is like the illusion of silver in the mother-of-pearl. Verse 8 : • Like bubbles in the water, the worlds rise, exist and dissolve in the supreme Self, which is material cause and the support of everything. 2

Verse 9 : •

The entire world of things and beings is only a mental projection upon the substratum

which is the eternal all-pervading Vishnu, whose nature is Existence-Consciousness; just as, all the different ornaments are made out of the same gold. Verse 10 : •

The all-pervading space appears to be diverse on account of its association with various conditionings (Upadhis) which are different from each other. However, upon the destruction of these limiting adjuncts the space becomes one. So also, the omnipresent Truth appears to be diverse on account of Its association with various

upadhis and becomes one on the destruction of these upadhis. Verse 11 : •

Because of its association with different conditionings (Upadhis), the idea of caste, colour, position and so on, are superimposed upon the Atman, just as flavour, colour, and so on are superimposed on water. 3

Verse 12 : •

Determined for each individual by his own past actions and made of the five elements

- that have gone through the process of fivefold self division and mutual combination (Pancikarana) - is born the gross body, the medium through which pleasure and pain are experienced - the tenement of experience. Verse 13 : •

The subtle body, which is the instrument of experience is constituted of five Pranas, the ten organs, the mind and intellect, formed from the rudimentary elements (Tanmatras) as they exist before their fivefold division and mutual combination with

one another (Pacikarana). Verse 14 : •

Avidya which is indescribable and Beginningless is the causal body. Know for certain that the Atman is other than these three conditioning bodies (Upadhis).

4

Verse 15 : •

In its identifications with the five sheaths, the immaculate Atman appears to have

borrowed their qualities upon Itself, as in the case of a crystal which appears blue or yellow depending upon the colour of the cloth in its vicinity. Verse 16 : •

Through discriminative self-analysis and logical thinking one should separate the pure Self within, from the sheaths, as one separates the rice from the husk, bran and so on, that are covering it.

Verse 17 :

•

The Atman does not shine in everything although it is all-pervading. It manifests only in the inner equipment, the intellect (Buddhi), just as the reflection in a clean mirror.

Verse 18 : •

One should understand that the Atman is always like the king, distinct from the body, senses, mind and intellect, which constitute the matter (Prakrti) and It is the witness of their functions.

5

Verse 19 : •

The moon appears to be running when the clouds move in the sky. Likewise, to the

non-discriminating person, the Atman appears to be active when it is observed through the functions of the sense organs. Verse 20 : •

Depending upon the Atman which is of the nature of Consciousness, the body, senses, mind and intellect engage themselves in their respective activities, just as men work depending upon the light of the sun.

Verse 21 :

•

Fools, because they lack in their power of discrimination, superimpose on the Self of the nature of absolute Existence-Knowledge (Sat-chit), all the varied functions of the body and the senses, just as they attribute blue colour and the like to the sky.

6

Verse 22 : •

Due to ignorance, the trembling that belong to the water are attributed to the

reflected moon dancing on it, likewise the agency of actions and so on are delusively understood as the nature of the Self (Atman). Verse 23 : •

Attachment, desire, pleasure, pain and so on are perceived to exist only as long as the intellect or mind functions. They are not perceived in deep sleep when the mind ceases to exist. Therefore they belong to the mind alone and not the Atman.

Verse 24 :

•

Just as luminosity is the nature of the sun, coolness is that of water and heat is that of fire, so too, the nature of the Atman is Eternity, Purity, Existence, Consciousness and Bliss.

7

Verse 25 : •

By the indiscriminate blending of the two, the Existence-Consciousness aspects of the

Self and the thought wave of the intellect, there arises The notion of ‘I know’. Verse 26 : •

Atman never does anything and the intellect of its own accord has no capacity to experience ‘I know’. But the individuality in us due to delusion thinks that it itself is the seer and the knower.

Verse 27 : •

Just as the person who regards a rope as a snake is overcome by fear, so also one

considering oneself as the ego (jiva) is overcome by fear. The egocentric individuality in us becomes fearless by realising that it is not A Jiva but the supreme Self.

8

Verse 28 : •

Just as a lamp illumines a jar in a pot, so also the Atman illumines the mind, the sense

organs and so on. These material objects cannot illumine themselves by themselves because they are inert. Verse 29 : •

A lighted lamp does not need another lamp to illumine its light . So too, Atman which is knowledge itself, needs no other knowledge to know itself.

Verse 30 : •

By the process of negation of the conditionings (Upadhis) as per scriptural statement ‘

it is not this, it is not this’, the oneness of the individual soul and the supreme Soul as indicated by the great Mahavakyas has to be realised.

9

Verse 31 : •

The body and so on, upto the causal body (ignorance) are objects perceived and thus

they are perishable as bubbles. Realise through discrimination that I am ever the pure Brahman entirely different from all these. Verse 32 : •

I am other than the body, and so I am free from the changes such as birth, wrinkling, senility, death and so on. I have nothing to do with the sense objects such as sound and taste, for I am without the sense organs.

Verse 33 :

•

I am other than the mind and hence, I am free from sorrow, attachment, malice and fear, for ‘ the Self is without Prana and without mind, pure and so on’ is the commandment of the great scripture, the Upanishads.

10

Verse 34 : •

I am Attributeless, Actionless, eternal, formless, without any desire, thought or

modification, ever liberated and ever pure. Verse 35 : •

Like the space I fill all things within and without. Changeless and the same in all, at all times, I am pure, unattached, stainless and motionless.

Verse 36 : •

I am verily that supreme Brahman which is eternal, pure, ever liberated, one, indivisible, blissful, non-dual Truth and of the nature of Existence-Knowledge-Infinite.

Verse 37 : •

The impression ‘I am Brahman’ thus created by constant practice destroys ignorance and the agitations caused by it, just as medicine or Rasayana destroys diseases.

11

Verse 38 : •

Sitting in a solitary place, freeing the mind from desires and controlling the senses,

meditate upon the Atman which is One without a second, with unswerving attention. Verse 39 : •

The wise one should intelligently merge the entire world of the objects in the Atman alone and constantly think of the Self as being ever uncontaminated like space.

Verse 40 : •

He who has realised the Supreme, discards all his identifications with the objects of names and forms. Thereafter he dwells as an embodiment of the infinite

Consciousness and Bliss. He becomes the Self. Verse 41 : •

There are no distinctions such as, ‘knower’, ‘knowledge’ and ‘the object of knowledge’ in the supreme Self. Since it is of the nature of homogenous Consciousness and Bliss, the Self has no such distinctions within Itself. It shines by Itself. 12

Verse 42 : •

Thus, when the lower and higher aspects of the Self are churned together, the fire of

knowledge which is generated shall burn down all the fuel of ignorance. Verse 43 : •

Just as the sun rises soon after lord of the early dawn (Aruna) has dispelled the thick darkness that existed before, so too, the Self manifests on Its own accord, once the right knowledge has dispelled ignorance.

Verse 44 : •

Atman is an ever existing Reality. Yet, because of ignorance It is not realised.

Therefore, as soon as the ignorance is dispelled, the Atman is realised. It is like the missing ornament of one’s neck. Verse 45 : •

Just as a post appears to be a ghost, Brahman appears to be a Jiva because of ignorance. The egocentric individuality is destroyed when the real nature of the Jiva is realised as the Self.

13

Verse 46 : •

Just as right information removes the wrong notion about the directions, so too, the

knowledge that is gained as a result of the experience of the Truth, destroys the ignorance that is characterised by the notions of ‘I-ness’ and ‘my-ness’. Verse 47 : •

The perfect yogi of Realisation and Enlightment sees, through his ‘ eye of wisdom’ (Jnana Chakshu), the entire universe in his own Self and regards everything else as his own Self and nothing else.

Verse 48 :

•

The tangible universe is verily the Atman itself. Nothing whatsoever other than the Atman exists. Just as pots and jars are verily made of clay and cannot be said to be anything but clay, so too, for the enlightened person, all that is perceived is the Self.

14

Verse 49 : •

A liberated Soul, endowed with Self-knowledge, gives up the traits of his previously

explained equipments (upadhis) , and because of his Sat-Cit-Ananda nature, he verily becomes Brahman, as the worm transforming into the wasp. Verse 50 : •

After crossing the ocean of delusion and killing the monsters of likes and dislikes, the yogi who is united with peace becomes Atmarama , that is, he comes to revel in himself.

Verse 51 :

•

The Self-abiding Jivanmukta, relinquishing all his attachments to the fleeting joys of the world and satisfied with the bliss derived from the Atman, shines inwardly like a lamp placed inside a jar.

15

Verse 52 : •

Though he lives in the conditionings, just as the space, the contemplative one may

remain like a fool, ever unconcerned with anything or he may move about like the wind, totally unattached. Verse 53 : •

Upon the dissolution of the upadhis, the contemplative one is totally absorbed in ‘Vishnu’, the all-pervading Attributeless Spirit, like water into water, space into space or light into light.

Verse 54 :

•

Realise that to be Brahman, the attainment of which leaves nothing more to be attained, the blessedness of which leaves no other blessing to be desired and the knowledge of which leaves nothing more to be known.

16

Verse 55 : •

Realise that to be Brahman, having seen which nothing more remains to be seen,

having become which, one is not born again in this world, and having known which, nothing remains to be known. Verse 56 : •

The one, eternal, non-dual, infinite which pervades all the quarters, above, below and all that which exists in between, which is of the nature of ExistenceConsciousness-Bliss - realise that to be Brahman.

Verse 57 :

•

Realise that to be Brahman which is non-dual, indivisible one and blissful, and which is indicated in Vedanta as the immutable Substratum, realised after the negation of all tangible objects.

Verse 58 : •

Deities like Brahma and others taste only a particle of the unlimited bliss of Brahman and proportionately enjoy their share of that particle.

17

Verse 59 : •

All objects are pervaded by Brahman. Also, all actions are possible because of

Brahman alone. Therefore Brahman permeates everything as butter permeates milk. Verse 60 : •

Realise that to be Brahman which is neither subtle nor gross, neither short nor long, without birth or change, without form, attributes, colour and name.

Verse 61 : •

That by the light of which, the luminous orbs like the sun and the moon are illumined, but that which is not illumined by their light – realise that to be Brahman.

Verse 62 : •

Pervading the entire Universe within and without , the supreme Brahman shines by Itself like the fire that permeates a red-hot iron ball and glows by itself.

18

Verse 63 : •

Brahman is other than the Universe. There exists nothing whatsoever that is not

Brahman. If any object other than Brahman appears to exist, it is unreal like the mirage. Verse 64 : •

All that is perceived or heard is Brahman and nothing else. Gaining the knowledge of the Reality one sees the universe as the non-dual Brahman, Existence - Consciousness – Bliss Absolute.

Verse 65 :

•

Though Atman is of the nature of pure Consciousness and ever present everywhere, yet It can only be perceived by eye of wisdom, just as the blind do not see the resplendent sun, so too, one whose vision is obscured by ignorance does not see the self.

19

Verse 66 : • The Jiva, on being heated in the fire of knowledge kindled by listening to the

scriptures and so on, becomes free from impurities and shines by itself like gold. Verse 67 : • The Atman, the sun of Knowledge that rises in the heart, destroys the darkness of ignorance, pervades and sustains all, shines by Itself and also makes everything shine. Verse 68 : • One who renounces all activities, who is free of all the limitations of time, space and direction, who worships his own Atman- which is present everywhere, which is the

destroyer of heat and cold, which is stainless and eternal Bliss –becomes all knowing and all – pervading and thereafter, attains immortality.

20

ATMA BODHA

VERSE 1 to 68

PRAYERS OM SAHANA VAVATHU SAHANAU BHUNAKTU SAHA VEERYAM KARAVAAVAHAI TEJAS VINAAVA DHEETA MASTU MA VIDH VISHAVA HAI OM SHANTI SHANTI SHANTI HI May the Lord protect us. May He make us enjoy our sessions together. May we both strive together. May our studies be bright and brilliant. May there be no misunderstanding between us. Let there be peace outside and with in. Om Peace, Peace, Peace.

Atma Bodha – 68 Verses

Verse 1 - 5 - Spiritual Journey – Road Map. Jnana Yogyata Prapti - Karma Yoga and Other Sadhanas.

Verse 6 - 14 - Cause of Samsara – Adhyasa. - Why of Knowledge. - Dvaita Adhyasa cause of Samsara. - Once problem identified, one becomes a serious seeker Mumukshu.

Jnana Prapti - Sravanam / Mananam / Nididhyasanam.

Verse 31 - 41 - Nididhyasanam - Assimilation, internalisation of Jnanam. Verse 42 - 68 - Jnana Phalam and Mahima.

Verse 15 - 30 - Jnana Yoga - Process of self enquiry. - Sravanam, Mananam.

- How to gain knowledge.

Topic 1 Spiritual Journey Road Map Verse 1 :

I am composing this ‘Atmabodha’, the treatise on the Self-knowledge, for those who have purified themselves by austerities, who are peaceful in heart, who are free from cravings and are desirous of Liberation. •

Who is qualified for study of Atma Bodha?

•

One who has purified his mind by 4 gaining 4 qualifications. 4 Qualifications Viveka

Vairagya

Kshama

Mumukshutvam

Discrimination

Dispassion

Discipline

Desire

•

Has relatively quiet mind. 1

Verse 2 :

Just as the fire is the direct cause for cooking, knowledge is the direct means of Liberation. Compared to all other forms of discipline, knowledge of the Self is the only direct means of Liberation. For cooking Direct Cause - Gas Stove

Indirect Cause - Vegetables - Water - Money

Freedom from sorrow Direct Means - Knowledge of Atma.

Indirect Means -

Preparation Puja Japa Hatha Yoga Visit temples Karma Yoga Meditation Chanting Writing name of Lord

2

Verse 3 :

Action cannot destroy ignorance, as it is not opposed to ignorance. Knowledge does verily destroy ignorance just as light destroys deep darkness. Example : •

Light destroys darkness.

Teaching : •

Knowledge of Atma, destroys ignorance of self, what is my real nature. Action 3 types

Kahika

Vachika

Manasa

Physical

Chanting

Meditation

•

To reach a temple, can go by bus, car, train, walk – different means.

•

To remove darkness, only put on the light. 3

•

Karma is done with ego, an expression of ignorance of Atma.

•

Pure consciousness is known only by using the means of scriptures as source of knowledge.

•

To reach a temple, can go by bus, car, train, walk – different means.

•

To remove darkness, only put on the light.

•

Karma is done with ego, an expression of ignorance of Atma.

•

Pure consciousness known by using the means of scriptures as source of knowledge.

4

Verse 4 :

The Self appears to be finite because of ignorance. When ignorance is destroyed, It is recognised to be infinite, absolute. The Self reveals Itself by Itself - like the sun when the clouds pass away. Atma

- Real self is the consciousness principle, beyond time. - Evident all the time. - Higher nature - Covered by ignorance

Projected self is Anatma

3 Bodies

5 Koshas

3 States of mind

- Appear to be finite, in duality, with sense of limitations. 5

•

As long as I am one of the persons in creation, physical, emotional, intellectual finitude can’t be avoided.

•

Discover Atma, higher nature to be free from all limitations.

Example : •

Clouds cover the Sun when they are removed, Sun reveals itself by itself.

Teaching : •

Remove ignorance of Atma, knower principle, all limitations of Anatma will end

•

Pure Awareness + Waking world = Waker.

•

Pure Awareness = Waker – Waking World.

6

Verse 5 :

Constant practice of Self-knowledge purifies the egocentric self which is defiled by ignorance and having bestowed Self-knowledge, it itself disappears, just as the powder of the ‘Katakanut’ settles down after it has cleaned the muddy water.

Adhyasa – superimposition on I – pure consciousness : • Roles I play as father, wife, husband, brother, sister, boss. Atma : •

I – Minus Roles = Atma, Pure Consciousness.

•

Atma Ever free from all roles.

•

All Dvaitam plurality ends in Atma.

•

Nondual Atma is left alone. Atma - illumines - Body, Mind, Universe = Knowledge

- Ignorance, Emptiness. - I don’t know anything in sleep

7

• Nirvisesha Chaitanyam = General Awareness in sleep. • Visesha Chaitanyam = Specific awareness in waking, dream. • By study of scriptures, remove impurities in the mind (Malam). Self ignorance expresses as Non apprehension – Veiling nature - Of Atma

Misapprehension – Projecting nature - I am mortal, perishable, need world to make me be happy, have anxiety.

Example : • Kataka Nut – power in Muddy water, settles down with mud, water purified. Teaching :

• Follow Karma Yoga, Upasana, Jnana Yoga – right means for purity of mind, Atma shines itself. • Notion I – am body, mind, intellect gets dropped (3 levels of limitations). • Knowledge “I am of pure awareness”, alone occupies the mind all the time, feel fulfilled in life.

8

Vedic Vision of Oneness Original Consciousness Appears as

Total Universe – Macro (Paramatma)

Individual – Micro (Jivatma)

Reflecting Medium

- Gross body - Subtle body - Causal body

Reflected Consciousness

Mind

Original Consciousness

Reflecting Medium

Reflected Consciousness in Total Mind

Original Consciousness

- Gross Universe - Subtle Universe - Causal Universe

Note : • Oneness of original consciousness level beyond reflecting medium and reflected consciousness.

Topic II What is Cause of Sorrow? Verse 6 – 14 Verse 6 :

The world which is full of attachments, aversions and so on is like a dream. It appears to be real as long as the dream continues but becomes unreal when one wakes up - when true wisdom dawns. Atma - Chaianya Svarupam, pure consciousness. - Exists without Jiva, Jagat, Ishvara. - Advaitam - Atma = Substratum = Rope. - Individual, total, world = Superimposed = Snake.

Ignorance of Atma

- Covers real nature of Atma. - Avarna Shakti.

- Projects waking world of names and forms. - Vikshepa Shakti - Transfers reality from Atma to waking world. 9

• One who is ignorant of waking state, identifies with dream world as real. 2 ignorance's we have - Ignorance of waker - Nidra Shakti - Creates Dream world

- Ignorance of Atma. - Maya Shakti - Creates waking world. Cause of sorrow

Superimposition – Adhyasa – our identification / wrong notion (Dvaitam) Ahamkara – I-ness - I am body, mind, intellect.

Mamakara – My-ness - My house, wife, son…

Jiva – Srishti : • Projections of the mind are like the dream world creation. • Ignorance of Atma is cause of bondage to Body / Mind / Intellect. • Wake up from 2 dreams to Atma.

10

Verse 7 :

The world appears to be real, so long as Brahman, the non-dual substratum of the entire creation, is not realised. It is like the illusion of silver in the mother-of-pearl. Illusions : Example : • Shell appears as silver.

Teaching : • Atma appears as the world. Ignorance of Atma Produces superimposition (Adhyasa) Produces likes + dislikes (Raaga Dvesha) 11

Produces Pravirti + Nivritti Karma (Run towards or away from objects and beings) – Perform actions Produces merits – Demerits as fruit of Action Produces Birth – Death cycle

2 Examples For all Karma (Actions) Rope - Snake - Causes dislike, Dvesha, Running away.

Shell - Silver - Causes Likes, Raaga, attachment, running towards

12

What is my Nature? Mandukya Upanishad :

It is not that which is conscious of the internal subjective world, nor that which is conscious of the external world, nor that which is conscious of both, nor that which is a mass of consciousness, nor that which is simple consciousness, nor is it unconsciousness. It is unseen by any sense-organ, beyond empirical dealings, incomprehensible by the mind, uninferable, unthinkable, indescribable, essentially by of the Self alone, negation of all phenomena, the peaceful, the auspicious and the nondual. This is what is considered as the Fourth (Turiya). This is the Atman and this is to be realised. [Mantra 7]

• Substratum of universe = Atma. • Waking, dream, are illusions on the substratum - Atma / Brahman.

13

Verse 8 :

Like bubbles in the water, the worlds rise, exist and dissolve in the supreme Self, which is material cause and the support of everything.

Example : • Bubbles rise, exist, dissolve in water. Teaching : • World rises, exists, dissolves in the supreme self.

Water - Substratum for wave and ocean.

Pure Consciousness Atma - Substratum of individual Jiva and Total world (Ishvara).

• We have spatial and timewise limitations.

14

Verse 9 :

The entire world of things and beings is only a mental projection upon the substratum which is the eternal all-pervading Vishnu, whose nature is Existence-Consciousness; just as, all the different ornaments are made out of the same gold. Example : • Ornaments (Kataka) are made of Gold (Substratum). Teaching : • World of things and beings – are mental projection (Vrittis) upon existence, consciousness, Atma... • Inert Prapancha borrows existence from me Atma. • I waker lend existence to dream world. • When you wake up to Atma, waking world looses its significance. • Superimposition on nondual Atma. • Atma is eternal, all pervading entity. • Dualistic projection is always caused by ignorance of nondualistic truth. • Macro world is unreal projection on timeless Atma. • World continues as movie on the screen of consciousness.

15

Verse 10 :

The all-pervading space appears to be diverse on account of its association with various conditionings (Upadhis) which are different from each other. However, upon the destruction of these limiting adjuncts the space becomes one. So also, the omnipresent Truth appears to be diverse on account of Its association with various upadhis and becomes one on the destruction of these upadhis. Example : Space - All pervading - One, indivisible - Appears to be divided according to container, pot space, hall space, etc.

Teaching : Atma - All pervading - One - Appears to be diverse because of association with container Body / Mind / Intellect – different beings.

• Before superimposition, in deep sleep state, I am one non-dualistic Atma, indivisible whole. • When universe and bodies appear, in waking, I appear as micro Jiva and macro Jagat (Ishvara). 16

• During time of creation – Anekam, duality. • During time of resolution – Ekam nondual. • I am that higher pure consciousness principle in all bodies. Gita :

Know me as the knower of the field in all fields, O Bharata. Knowledge of the field as also of the Knower of the field is considered by Me to be My knowledge. [Chapter 13 - Verse 3]

17

Verse 11 :

Because of its association with different conditionings (Upadhis), the idea of caste, colour, position and so on, are superimposed upon the Atman, just as flavour, colour, and so on are superimposed on water. Vyshashti Adhyasa : • Superimposition on the individual body. Example : • Water – pure in nature. • Has conditionings, Saltish, colour, flavour, superimposed on water.

18

Teaching : Atma -

Superimposed on Atma

Ever pure Real It exists without body, Mind. Imperishable Source of entire creation Changeless Permanent

-

Male, Female Colour Position Weight Anger Unreal Temporary Conditionings superimposed on Atma.

2 false projections of ignorance / Maya

Macro

Micro

Total – Universe

Individual

19

Verse 12 :

Determined for each individual by his own past actions and made of the five elements - that have gone through the process of fivefold self division and mutual combination (Pancikarana) is born the gross body, the medium through which pleasure and pain are experienced - the tenement of experience. 3 Layers of Body Gross - Sthula - Visible - Verse 12

Subtle - Sukshma, visible to me. - Invisible to others - Verse 13

Causal - Karana - Invisible to me and others. - Verse 14 20

Individuality created by impressions of past actions Merit

Demerits

• Gross body : o Made of 5 elements. o House to experience pleasure and pain. • Has 6 modifications : I.

Potential existence in the womb.

II.

Birth

III. Growth IV. Metamorphosis V. Decline

VI. Death • Residence for the soul (Mind + Reflected Consciousness + Causal body). • Rented and paid by merit + demerit, Prarabda Karma. • Outside conditions under control of Ishvara. 21

Verse 13 :

The subtle body, which is the instrument of experience is constituted of five Pranas, the ten organs, the mind and intellect, formed from the rudimentary elements (Tanmatras) as they exist before their fivefold division and mutual combination with one another (Pacikarana). What is subtle body? Gross body - Office, house, abode for experiences. - Visible

Subtle body - Instrument to contact the world, transactional tool. - Only subjectively available not objectively.

- Invisible.

22

Instrument consisting of 17 factors

5 Instruments of knowledge -

Eyes Ears Nose Tongue Skin

5 Instruments of Action -

Hands Legs Mouth Genitals Anus

5 Pranas

-

Prana – Respiratory Apana - Excretory Vyana – Circulation Samana – Digestive Udana – Clears toxins, tears, vomiting.

2 Antahkaranam

- Mind (Emotion) - Intellect (Rational thinking)

23

Verse 14 :

Avidya which is indescribable and Beginningless is the causal body. Know for certain that the Atman is other than these three conditioning bodies (Upadhis). • What is causal body? • Seed form of Jiva by storing all impressions gathered in previous Births. • Unmanifest, latent, potential condition, Maya Shakti, Moola Avidya. • Destroyed after waking up to Atma Jnanam. • Dream beginningless but ends after waking. • Clearly know that Atma is different than gross body, subtle body, and causal body.

24

Topic III Jnana Yoga (Verse 15 – 30) Verse 15 :

In its identifications with the five sheaths, the immaculate Atman appears to have borrowed their qualities upon Itself, as in the case of a crystal which appears blue or yellow depending upon the colour of the cloth in its vicinity. Example : • Colour of cloth superimposed on crystal and it appears blue. Teaching : • Qualities of 5 Koshas superimposed on Atma and Atma appears to be limited. • Unreal Anatma mixed with real Atma. • Satyam and Mithya coexist in same place.

• No distance in time between real waker and unreal dream world. • No distance in time between real Atma and unreal wakers world. • Have same locus. 25

• Ego – mixture of Atma + Anatma, mixture of truth and untruth, real and unreal. • We mix up the 5 Koshas as our real nature and suffer. • I am pure consciousness, not affected by arrival or departure of body.

• Waker not affected by dream world. • Similarly Atma, not affected by wakers world.

26

Verse 16 :

Through discriminative self-analysis and logical thinking one should separate the pure Self within, from the sheaths, as one separates the rice from the husk, bran and so on, that are covering it.

Example : • Separate very carefully the rice from husk. Teaching : • Very clear by self Analysis, discriminate Atma from 5 Sheaths. • Solution for sorrow is knowledge of Atma. I – 2 factors Evident - Body – Mind - Bulb / Fan

Non-evident - Invisible, formless consciousness. - Electricity

Principles of Vedanta : I. To recognise Atma, need medium – body – mind complex. II. Learn to drop visible portion, temporary medium I, Atma uses for waking, dream and sleep and claim the invisible portion, where I exist myself independently in my true nature. 27

Verse 17 :

The Atman does not shine in everything although it is all-pervading. It manifests only in the inner equipment, the intellect (Buddhi), just as the reflection in a clean mirror.

Example : • My face reflected in clean mirror. Teaching : • Atma reflects in the Sattvic mind.

• Consciousness is not limited by boundary of body. Body

- Manifests consciousness

Atma

- Reveals illumines, makes body, mind known.

• Brain becomes live being when consciousness gets reflected. • Mind has 2 conditions – manifest, unmanifest, only appearance, experiencable (3rd category – Mithya). • Atma exists all the time, Satyam.

28

Verse 18 :

One should understand that the Atman is always like the king, distinct from the body, senses, mind and intellect, which constitute the matter (Prakrti) and It is the witness of their functions. Example : King

- Has power - Shines, Pleases - Distinct

Citizens

- Powerless

Teaching : Atma - Like king - Independent entity, different - Like electricity not part of fan, bulb. - Witness, experiencer, subject.

Body / Mind / Senses -

Matter Prakrti Has functions Experienced object 29

Body (Like spectacles) - Object of awareness

- Instrument of experiencing world in waking - Specs removed, world not seen. Mind

Object of consciousness

Instrument of knowledge from outside world. Listen to talk, music

• Experiencer Atma can be understood not experienced.

• Body depends on consciousness for existence and to function. • Consciousness is witness of passive condition of mind when body and world not experienced. • I don’t end in death of body, continue to be Adhishtanam for creation.

30

Verse 19 :

The moon appears to be running when the clouds move in the sky. Likewise, to the nondiscriminating person, the Atman appears to be active when it is observed through the functions of the sense organs. Example : Moon - Stationary - Appears to move

Clouds - Move

Teaching : Atma - Just exists - Appears to be active by wrong superimposition - Never travels

Sense Organs / Mind - Active - Mind travels.

31

• All thoughts move in consciousness. • All worries based on assumption, am subtle mind. • Gross body born in Atma, it appears as new child is born. • Changes at body, mind level superimposed on ever existing Atma. Example : Sun - Stationary - Sun appears to rise and set - Illusion

Earth - Moves

Conclusion : • Everything moves in me the pure consciousness, never changing eternal awareness principle.

32

Verse 20 :

Depending upon the Atman which is of the nature of Consciousness, the body, senses, mind and intellect engage themselves in their respective activities, just as men work depending upon the light of the sun. Example : • In Sun light, men come and work depending on the light of sun. • Sunlight ever exists.

Teaching : • Atma’s awareness principle ever exists, changeless principle in creation. • Mind goes to sleep and wakes up and senses perform action depending on the spiritual light of Atma. • Activities belong to body and mind.

33

Example : Tv Screen -

Atma is like screen Ever exists changelessly Substratum Only source of consciousness and existence.

Movies come and go - 3 shows, waking, dream, sleep come and go. - Daily, monthly, yearly, after ever birth of body. - Body and world borrows existence from Atma.

Conclusion : • Everyone dependent on light of Sun. • Everyone dependent on Atma, pure awareness, higher level of consciousness.

34

Verse 21 :

Fools, because they lack in their power of discrimination, superimpose on the Self of the nature of absolute Existence-Knowledge (Sat-chit), all the varied functions of the body and the senses, just as they attribute blue colour and the like to the sky. Example : Sky

- Colourless

Appears

- Blue because of superimposition - Colour of dust particles transferred to space.

Teaching : Atma - Sat Chit Ananda - Pure - Free from Punya, Papam all Karma Phalam.

Functions of Body / Mind / Intellect - Superimposed.

35

Jiva – 5 components Gross Body

Subtle Body

Causal Body

Reflected Consciousness

Original Consciousness (Atma)

Reflecting material • Jiva = Reflected Medium + Reflected Consciousness (I-ness –My-ness) • In the presence of Atma, Reflected Medium + Reflected Consciousness get energized and act or reap results of actions. • I am Sakshi, ever free from all impurities of the body, or mind. • Being at home with my Self is Moksha, freedom from sorrow. • Ego - is temporary medium in waking, dream, sleep. • Real I is Atma, beyond the ego i. Example :

• Elephant throws mud on itself to keep balance of temperature. • We throw properties of Body / Mind / Intellect on Self and claim them to be my real nature. • Practice Atma – Anatma Viveka in meditation. • I am not the emotions of greed, jealousy in the mind but am eternally blissful Atma. 36

Verse 22 :

Due to ignorance, the trembling that belong to the water are attributed to the reflected moon dancing on it, likewise the agency of actions and so on are delusively understood as the nature of the Self (Atman). Example : • Water trembles when wind blows. • Reflection of moon in water dances, when wind disturb it.

Teaching : • Atma ever tremble free. • Body / Mind / Intellect tremble, due to wind of Karma Phalam (Prarabda). • Doership explained here. • Once I mistake myself to be the mind, guilt of omission and commission can’t be avoided. • It will trouble us in old age. 37

• Doership superimposed on Atma because of ignorance of ever free Atma, pure awareness without the mediums. • Actions belong to matter, I am the spiritual principle in creation. • I witness, consciousness illumine interactions, like a lamp illumines – teacher – student transactions.

• Doership of body – mind transferred to Atma. • Doership only at wakers level not at Paramartika absolute, Atma level.

38

Verse 23 :

Attachment, desire, pleasure, pain and so on are perceived to exist only as long as the intellect or mind functions. They are not perceived in deep sleep when the mind ceases to exist. Therefore they belong to the mind alone and not the Atman. Example : Waking

- Mind active - Attachment, desire, pleasure, pain belong to active mind.

Sleep

- Mind not active - Emotions not felt in sleep.

Teaching :

Conclusion : • All sorrow belongs to mind, not to be Atma. • I am awareness like space, never attached to mind, body, or objects in the universe.

39

Power of Maya – 3 Gunas of nature Attachment - Raaga

Aversion - Dvesha

• Pleasure, pain when ever free, Atma gets identified and connects to the mind as ego I. • Sever this connection in meditation and learn to live life peacefully. • Disidentify and claim – “I am ever free” and gain immortality.

40

Verse 24 :

Just as luminosity is the nature of the sun, coolness is that of water and heat is that of fire, so too, the nature of the Atman is Eternity, Purity, Existence, Consciousness and Bliss. Example : Nature of Sun

Water

Fire

Luminous

Cool

Heat

Teaching : Nature of Atma - Pure eternal existence.

- Pure Consciousness

- Bliss – happiness without objects. 41

Atma – I -

Nirguna Without properties Uncontaminated Pure Consciousness Spiritual being

Matter - I - Saguna - With properties, subject to gradation. - Manifests in waking, unmanifests in sleep.

• Transactions end in sleep but it is not end of my eternal existence, as Atma, my intrinsic nature.

42

Verse 25 :

By the indiscriminate blending of the two, the Existence-Consciousness aspects of the Self and the thought wave of the intellect, there arises The notion of ‘I know’. Teaching : • How is a knower born? By indiscriminate mixture of Atma - Face

Thought / Buddhi - Reflecting medium - Mirror

• When mind wakes up, reflection is born and thought arises – “I know”. • If Atma and Buddhi is not in proximity, no reflection is formed.

43

Why I am called Sakshi? - I am required for every transaction.

- I am not involved in any transaction.

Cognitive transaction requires - Triputi Knower

Known

Process of knowing

2 types of actions Organs of Action

Organs of knowledge

Karta

Karanam

Karma

Jnata

Jneyam

Jnanam

Doer

Instrument

Action

- Knower - Meditator

- Known - Meditated

- Process of knowing. - Meditation 44

Mind

Thought

- Big reflecting medium, knower in waking and dream. - Samanya Chidabhasa has general awareness. - Knower resolved in sleep.

Chit - Not involved in transactions - Sentient, pure consciousness without medium. - Lends existence consciousness when mind active in waking and dream.

- Specific reflection - Visesha Chidabhasa - Knowledge in specific thought

Chidabhasa + Mind (Reflected Consciousness 2 + Reflected Medium)

Transactions

- Knower comes in waking - Mind active

- Happen

- Knower goes off in sleep - Mind asleep

- Stop

- Dream - Mind semi active - Sense organs passive

- Projections of minor Vasanas.

45

How Transactions take place? Chit Pure Consciousness – lends existence only Knower

Reflected Consciousness 1 (RC1) │ Chidabhasa │ Reflection in Mind I – Knower born

(Mind = Reflecting Material = Inert = Mirror)

Transactions start Knowing Instrument

Known object

Sense Organs : - Eyes, ears, nose, tongue, skin - RC2, RC3, RC4, RC5 in form of thoughts reflected in mind mirror

Organs of action : - Hands, legs, mouth, genitals, Anus.

Sense objects stimuli – external world : - Form, colour, sound, taste, touch, smell.

Response : - Action 46

Verse 26 :

Atman never does anything and the intellect of its own accord has no capacity to experience ‘I know’. But the individuality in us due to delusion thinks that it itself is the seer and the knower. • Why confusion, delusion happens? Atma - Does not do anything.

Intellect - Has no independent capacity to be an experiencer or to say – I know. - As in sleep.

On waking, delusion happens

Intellect wrongly thinks that it itself is Knower

Thinker 47

• Unique 3rd entity “ego I” is experienced, like reflection upon the mirror. • Has location in the body. • Inferior reflection (Plant), superior reflection (Devata) mixed reflection (Human). • Reflection is mysterious entity, Mithya, fake, Ahamkara, ego, doer, enjoyer. • Drop claiming - I am the ego. • Claim I am Atma, Sakshi, witness. • End of transaction, not my end. • I am pure existence consciousness. Original Consciousness - Ever seer - Not involved in transaction - Sakshi - Atma

Transacting medium

Jiva – Individual body mind - Ego - Ahamkara - Doer, knower, enjoyer - Reflected Consciousness No. 1

World – Total Body Mind

- Paramatma - Reflected consciousness No. 2

Always together

48

Verse 27 :

Just as the person who regards a rope as a snake is overcome by fear, so also one considering oneself as the ego (jiva) is overcome by fear. The egocentric individuality in us becomes fearless by realising that it is not A Jiva but the supreme Self. Example Causes fear

Seeing Snake on Rope Due to delusion Teaching - Considering oneself as ego due to delusion, causes fear. - Realise you are not ego but the Atma..

- Jiva with knowledge of Atma. - Becomes fearless

• Drop the identification with the Ego and be free from sorrow.

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• Chidabasa – reflection of Atma on the mind mirror is the doer, enjoyer and subject to Prarabda Karma. • Disclaim Chidabasa as my real nature and let it take its own course. • Look at problem of Chidabasa from higher plane of Atma, they get diluted. • Atma is not part of transactional plane in waking, and dream (Avyavaharyam). • Waker not part of dream. • Atma not part of waker.

• As Atma I am free from stress, strain, anxiety, concerns. • Freedom only as Atma, never as Jiva – Chidabhasa. • Realise Turiya Atma as your real nature.

50

Verse 28 :

Just as a lamp illumines a jar in a pot, so also the Atman illumines the mind, the sense organs and so on. These material objects cannot illumine themselves by themselves because they are inert. Example :

- Lamp illumines the Jar - Jar can’t illumine Lamp

Teaching : - Atma spiritual light illumines mind - Mind illumines sense organs - Sense organs illumine sense objects 51

• Object depends on subject for existence. • Mind becomes temporary subject in waking – dream states.

• World is object of the mind with Reflected Consciousness called Prarabda, knower. • Body, Mind, World (Anatma) Jadam, inert by nature, ever object. • They are known because of spiritual light of Atma. Keno Upanishad :

The eye does not go there, not speech, nor mind, We do not know That. We do not know how to instruct one about It. It is distinct from the known and above the unknown. We have heard it, so stated the preceptors who taught us That. [Chapter 1 – Verse 3]

• Atma is ever the subject never the object. • Atma is Advaitam, nondual, alone exists; body, mind, world appear and disappear (Mithya). • There is no - my Atma and your Atma.

• Atma can never be known as object, always subject. 52

Verse 29 :

A lighted lamp does not need another lamp to illumine its light . So too, Atman which is knowledge itself, needs no other knowledge to know itself. Example : • One candle does not require another candle to illumine it. Teaching : • Atma does not required another Atma to make it known. • Atma is consciousness principle which proves existence of body, mind and the world. • Atma always evident as “I am”, self evident.

• Objects of the universe come + go. • In absolute, higher state, Atma alone exists as pure consciousness. • Objects of consciousness appear and disappear in 3 relative states. Experiencer Atma always exists With Universe

Without Universe 53

• Atma is nature of consciousness, like luminous lamp.

• Atma itself is knower principle. • No effort required to know Atma. • Have to realise I am real, Satyam, world is Mithya, appearance, lower order of reality. • Reflected sun in bucket of water can’t – illumine original sun.

• Chidabhasa – mind can’t illumine Atma. • To know, Atma Jnanam not required, is aim of this text .

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Verse 30 :

By the process of negation of the conditionings (Upadhis) as per scriptural statement ‘ it is not this, it is not this’, the oneness of the individual soul and the supreme Soul as indicated by the great Mahavakyas has to be realised. Question : • How to realise Atma? Method : • Neti Neti, not this, not this.

• Atma is original consciousness, self evident. Aham - I Mixture of Awareness

- Unlocated

Reflected consciousness and 3 bodies

- Gross, subtle, causal - Located

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Hand - I – Experience – Mixture of - Light - Unlocated - Pervading Hall

- Hand - Located - Limited in Area

• Limitations belong to body, mind medium of experience not to Atma illumining them.

• Medium comes and goes for exhaustion of Prarabda Karma. • Only change in understanding of experiences, is freedom from sorrow. • Cognitive change. Mahavakyam : • Declares oneness between individual self and the universal self. • Only one self – exists in reality which seems to be divided into individual and total. • By saying Neti – Neti, not this not this, we learn to drop all conditionings – Upadhis. • We remain as pure consciousness without any medium. • Sample of pure consciousness, we get in sleep, when we don’t experience body, mind, or universe. • Gradually mind gets acclamatised to the truth and it sinks to its own intrinsic nature. • This is the ultimate benefit of knowledge of Atma – oneness of Atma, Pure Awareness.

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Topic IV Verse 31 to 41

Assimilation of Teaching Verse 31 :

The body and so on, upto the causal body (ignorance) are objects perceived and thus they are perishable as bubbles. Realise through discrimination that I am ever the pure Brahman entirely different from all these. Body, Mind, Ignorance - Entire cosmos matter bubble, fleeting, disappearing

Atma / Brahman - Spiritual principle, consciousness. - Eternal

• Body and reflected consciousness appears in waking and disappears in sleep.

• Location caused by body and mind. • No knower in sleep.

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Drk - Seer - Awareness

Drishyam -

Ego dress Put on in waking Put off in sleep Bubble

• I as Atma, am Adhishtanam, Substratum ever Nirmalam, without impurities of sorrow, Samsara problems.

58

Verse 32 :

I am other than the body, and so I am free from the changes such as birth, wrinkling, senility, death and so on. I have nothing to do with the sense objects such as sound and taste, for I am without the sense organs. Body

- Has Birth, Wrinkles, old age, death.

Atma

- Without body, sense organs, sense objects.

• Internalise, let teaching enter subconscious mind. • Worries, fears, anxiety are at sub-conscious level. • What is heard in Sravanam, listening is relived in meditation. Example : • Meditation is like curing process by pouring continuous stream of water while building a wall. • Only meditation transforms personality, otherwise only information. • Disturbances in the mind will come down, Frequency / Intensity / Response (FIR) will reduce. 59

Break our thinking of looking at ourself

As Ego I Wife I, Son I, Father I, Employee I

I am Atma

Nityam

Eternal

Shuddham

Pure

Nirvikaram

Without Modification

Asangoham

Not connected to body or universe

Mukta

Ever free 60

• In meditation Atma I remains, without body, mind or world. • Object of meditation is : the subject, meditator, consciousness. • Spend one minute and deliberately say – I am not 3 bodies or reflected consciousness.

• Body – mind never free. • I am witness consciousness in whose presence, body and mind goes through consequences of Prarabda Karma (Especially as thought – experiences in life). • Mind has fluctuation of Sattva, Rajas, Tamas. • See meaning mentally in meditation. • I bless body and mind with consciousness, I am not the body. • Properties of body belong to the body. • Prarabda makes us watch sufferings of our own body or near and dear ones. • Never feel insulted because it belongs to body – mind not Atma.

• 5 fold stimuli of sense objects can’t touch Atma, the spiritual essence in me. • I am a eternal spiritual being with human body and a body with spirit inside.

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Verse 33 :

I am other than the mind and hence, I am free from sorrow, attachment, malice and fear, for ‘ the Self is without Prana and without mind, pure and so on’ is the commandment of the great scripture, the Upanishads.

Quotes Mundak Upanishad :

Self-resplendent, formless, unoriginated and pure, that all-pervading Being is both within and without, Anterior both to life and mind, He transcends even the transcendent, unmanifested, causal-state of the universe. [II – I – 2]

From Him are born the Prana (life), the mind, all the organs, the sky (Akasa), the wind (Vayu), the fire (Jyotih), the water (Apah) and the earth (Prthivi) which supports all. [II – I – 3]

Kaivalya Upanishad : 62

In me alone everything is born ; in me alone does everything exist and in me alone gets everything dissolved. I am That non-dual Brahman. [Verse 19]

Atma free from

Subtle body

Mind

- Entertains fleeting thoughts of desire, anger, sorrow, attachment, hatred, fear. - Thought patterns belong to mind. - Objectify them as Sakshi and the become weaker and dwindle. - Thoughts become stronger when they are joined by Sakshi. - Sakshi Bhava is non-co-operation movement. - Normally we don’t drop them but find ways to validate them.

Prana - Keeps gross body alive. - Responsible for hunger and thirst. - Prarabda may bring diseases to gross body but I am Atma different from Prana and gross body.

Conclusion : • Atma is formless, unoriginated being, is both inside and outside the body and mind. • Beyond the causal state (ignorance state) of the universe.

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How to Meditate on Atma? (By heart verses 34, 35, 36)

• 22 Indicators, say I am all this in meditation. Verse 34 : Nine indicators

I am Attributeless, Actionless, eternal, formless, without any desire, thought or modification, ever liberated and ever pure.

I) Nirgunaha : • Free from good, bad, attributes. II) Nishkriyaha : • Free from all activities. III) Nityaha : • Not affected by time, eternal divine being. IV) Nirvikalpaha : • Divisionless, no division of 3 bodies. • Your 3 bodies different from my 3 bodies.

• Your Atma and my Atma is same.

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V) Niranjana : • Free from blemish of ignorance (Maya).

VI) Nirmalaha : • Free from ignorance generated Doership, enjoyership, knowership (Pramatrutvam) VII) Nirvikara : • Free from 6 modifications (Potential existence in womb, birth, growth, metamorphosis, disease, death). VIII) Nirakara : • Formless like space. IX) Nitya Muktaha : • Ever free, liberated, ever available fact.

• Bring all above factors in meditation and stay in each word and see it as a fact of mine.

65

Verse 35 : Seven indicators

Like the space I fill all things within and without. Changeless and the same in all, at all times, I am pure, unattached, stainless and motionless. X) Sarva Gataha : • All pervading like space. • Whatever is seen or heard of, is pervaded inside and outside by Atma. • Reflected Consciousness and causal body is limited but not Atma. XI) Achyutha : • Never fallen, never subjected to arrival and departure. XII) Sada Sarva Samaha :

• No gradation in Atma. • Uniform in all beings. • Gradation belongs to 3 bodies with reflected consciousness.

66

XIII) Siddah : Siddah – 3 meanings Who has miraculous powers

Jnani

Atma

Wise, liberated

Here

• Objects in creation evident only when you perceive them through 5 sense organs. • Atma is ever available fact without body and mind. • Exists before you start operating instrument of mind or body. • We never doubt our existence. • Reflection (Chidabasa) needs chit. • Location belongs to Chidabhasa. • Can’t experience Chit alone, only understood intellectually.

• Samadhi or sleep is identifying with Chidabhasa and causal body. • Atma is substratum. XIV) Nissangaha : • Consciousness accommodates everything but is not affected by properties of the objects it accommodates. • I am wife – refers to reflected consciousness which has connections, relationships.

67

XV) Nirmalaha : • Atma free from good and bad relationships which cause disturbances in the mind.

• Malam = Impurity = Anxiety, worry, attachment, fear, anger, hatred, jealousy, greed. • Moksha – freedom is discovering relationship free Atma. • We want freedom in relationship (non-binding) not freedom from relationship. XVI) Achalaha :

• Unshaken psychologically, because I have discovered freedom. • I don’t depend on relationship with object, person, situation. • “What” to “so what”, is growth in spirituality. Gita :

Which having obtained, he thinks there is no other gain superior to it; wherein established, he is not moved even by heavy sorrow. [Chapter 6 – Verse 22] • Emotions should not enslave a person. 68

Mind Gross - Like rock - Can hurt others. - Insensitive

Subtle - Like flower - Don’t hurt others - Others behaviour hurts me.

Jnanis Mind - Doesn’t hurt others. - Not hurt by others.

• Knowledge of Atma gives strength to not get affected by others behaviour – Achalam – unshaken.

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Verse 36 :

I am verily that supreme Brahman which is eternal, pure, ever liberated, one, indivisible, blissful, non-dual Truth and of the nature of Existence-Knowledge-Infinite. 6 Qualities – Self descriptions : XVII) Nitya Shuddah : • No merit – demerit.

• No Sanchita, Agami, Prarabda from ones own standpoint after Atma Jnanam. XVIII) Nitya Muktaha : • I am free here and now. XIX) Akhandam : • Free from division as pure consciousness. XX) Anandam : • Poornaha, fulfilled. • Sense of self inadequacy, is sorrow. • Ego falsified as appearance in 3 states.

• Freedom realised as blissful Atma.

70

XXI) Advayam : • Without 2nd thing, object, person. • Nondual. • If Chid – Ananda is disturbed, contemplate on Atma. • Experience of plurality not proof of reality. • Entire world like reflection in mind mirror, not counted as 2nd , name and form. • Like dream. • I am the only reality, no 2nd thing, Advayam. XXII) Satyam – Jnanam – Anantham – Brahma : Taittriya Upanishad :

Om, the knower of Brahman attains the Supreme. With reference to that, is the following hymn recited: Brahman is the truth, knowledge and infinity. He who knows it as existing in the cave of the heart in the transcendent Akasa, realises all his desires along with omniscient Brahman. [2 - 1 - 1]

• Satyam – Pure Existence

• Jnanam = Pure Consciousness • Anantham = Limitless

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Verse 37 :

The impression ‘I am Brahman’ thus created by constant practice destroys ignorance and the agitations caused by it, just as medicine or Rasayana destroys diseases. Example : • Medicine destroys disease. Teaching :

• “I am Brahman”, pure awareness without body, mind, universe, destroys ignorance of Atma. • I am Jiva Vasana replaced by I am Atma. Jiva - Individual Vasana - Ego, body, affected by world

Atma Vasana - I am Atma - World is appearance depends on me for existence. - I am ever free of mind and body.

72

Advantage : • I am not impulsive but deliberate.

• Must push knowledge to sub – conscious mind for transformation. • New Vasanas formed, pushes out all impurities of the mind including ignorance of self. • Drop father I, wife I, claim Atma I, but do duty. • Vedantic meditation twice a day, medicine for sorrow.

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Verse 38 :

Sitting in a solitary place, freeing the mind from desires and controlling the senses, meditate upon the Atman which is One without a second, with unswerving attention. What is process of meditation? Process

Sit in calm place

Free mind from desires Problem

Control senses

Meditate on one Atma without a second

Meditation

I) Relationship

- I am Asangaha, never attached to body which has relationships.

II) Fear of Death

- I am Nityaha, eternal, beyond time.

• Normally old memories will come like bubbles in meditation. 74

• Be absorbed in 22 factors mentioned in verse 33, 34, 35. • Normally likes, dislikes, attachments pre-occupy mind without my permission or will. • Assert, mind is cause of happiness or sorrow. • As Atma, I am ever free from disturbed or happy mind. I Ignorant - I

Wise - I

- Source of sorrow. - World, body, mind, always in time and space. - Always will have problems

- Knows Atma - Source of happiness - Nature of consciousness, ever free, beyond time and place.

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Verse 39 :

The wise one should intelligently merge the entire world of the objects in the Atman alone and constantly think of the Self as being ever uncontaminated like space. Example :

• Space – never contaminated by anything. Teaching : • Atma – ever blemishless. • What is relation between me and the world? Me - Observer - Only substance - Exists in past, present, future Atma

- Substance of waking worlds existence, rising, resolution.

World - Observed - Name and form - Always relative Waker

- Substance of dream world ‘s existence, rising, resolution.. 76

Water

Wave / Ocean

Content

World

Pure Consciousness

World

- Content, observer - Ever is, ultimate stuff of the universe.

- Name + form - Can’t destroy water

Gold - Content - Substance

Ring – Bangle - Name – form

• World is appearance in me, pure awareness, can’t touch me.

• Dissolve world into observer and seeing it as a fact. Where is awareness located? • I – observer am not located anywhere. • All observed objects located in one awareness principle.

77

Pure existence, consciousness, bliss appears as World – with 3 components

I – with – 3 components

I – with – 3 components

Reflected material Gross Body

Reflected Consciousness

Subtle Body

- Appearance - Name + form - Drop

Pure consciousness

Causal Body

- Real substance - Retain

78

World – With 3 components Reflected material Gross

Pure consciousness

Reflected Consciousness Causal

Subtle

- Appearance - Name + form - Drop

- Real substance - Retain

One substance appears as

Oneness Individual

Total

Individual Jiva

Total Lord

One substance appears as Wave / Ocean

Water

Name + form

Content

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Verse 40 :

He who has realised the Supreme, discards all his identifications with the objects of names and forms. Thereafter he dwells as an embodiment of the infinite Consciousness and Bliss. He becomes the Self.

Bondage

Liberation

- Identified with Body / Mind / Intellect as self. - Seen, observed

- Identified with substratum of Body / Mind / Intellect – Atma consciousness as self. - Unseen, lender of existence, changeless, observer.

Bondage

Liberation

- Seeing desk, chain, cloth, 5 Koshas, 3 Avasthas, 3 bodies as truth, Satyam. - Male, female, calm, agitated, educated, ignorant are superimpositions on self.

- Seeing wood, gold, cotton, Atma – Chaitanyam. - Self is attributeless - Lacks nothing - Full, complete

Meditation - Negation - What I am not

- Assertion - What I am

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Verse 41 :

There are no distinctions such as, ‘knower’, ‘knowledge’ and ‘the object of knowledge’ in the supreme Self. Since it is of the nature of homogenous Consciousness and Bliss, the Self has no such distinctions within Itself. It shines by Itself. Self

Ahamkara – Ego

Homogenous consciousness, bliss. Has no division Shines by itself. Not Evident because of thoughts. Has independent existence. Atma not objectified with thoughts, it is the subject. - I am Atma thought entertained to negate other thoughts of limitation.

- Has division of knower, known, knowledge in the field objects. - Jnanata, Jneyam, Jnanam. - Meditation, Meditated, meditation. - Evident because of thoughts. - World objectified by thoughts - To see clip, clip thought required.

-

• I am Nitya… means I negate sense of mortality.

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5th Topic : Verse 42 – 68 • Benefit of knowledge of Atma and glory of Atma.

Verse 42 :

Thus, when the lower and higher aspects of the Self are churned together, the fire of knowledge which is generated shall burn down all the fuel of ignorance.

Higher Nature

Atma

Upper Wood

Churning : - Sravanam, Mananam, Nididhyasanam

Ignorance

Churned (OHM) cotton piece ignited

Lower Nature

Ahamkara

Lower Mind stationary

• Spark of knowledge of Atma ignited. 82

Benefit of knowledge - Free of identification with Body / Mind / Intellect while living. - I am ever free awareness, consciousness. - Bondage removed, darkness of ignorance destroyed. - Contented, fulfilled in life. - All worried, confusions, Karmas burnt.

- No rebirth after fall of body as per scriptures.

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Verse 43 :

Just as the sun rises soon after lord of the early dawn (Aruna) has dispelled the thick darkness that existed before, so too, the Self manifests on Its own accord, once the right knowledge has dispelled ignorance. Example - Sun Rises after dispelling darkness.

Teaching - Self evident Atma revealed after darkness of ignorance is dispelled by right knowledge.

Example :

Bulb

Covered by dark cloth

• Remove cloth, self evident light revealed.

84

Self evident Atma - Remove ignorance – Black cloth covering Atma, causal body, Karana Shariram. - Atma reveals itself. • When Aham Brahma Asmi – Jnana Vritti entertained, darkness of ignorance is destroyed. • Self effulgent Atma revealed.

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Verse 44 :

Atman is an ever existing Reality. Yet, because of ignorance It is not realised. Therefore, as soon as the ignorance is dispelled, the Atman is realised. It is like the missing ornament of one’s neck. Example – (I) - I miss the necklace in my neck due to some covering. - On right knowledge discover necklace Example – (II) - Key covered by kerchief, I think its lost. - When I wipe face, it falls and I discover.

Teaching - I missed Atma for years. - Guru comes and removes ignorance of Atma by showing Veda Pramanam. - Atma revealed

• No placewise, timewise, objectwise distance between me and Atma. • Only Jnanam is solution for ignorance. • No distance between dreamer, waker, Atma all in one locus. • Remove Agyanam of waker and of Atma – Dream ends, waking ends. • When I don’t know security is in Atma, I struggle to get security from money, home, 86 car, business.

Verse 45 :

Just as a post appears to be a ghost, Brahman appears to be a Jiva because of ignorance. The egocentric individuality is destroyed when the real nature of the Jiva is realised as the Self.

Example - Post appears as Ghost - Stump of tree in semidarkness looks like Thief or Ghost.

Teaching - Brahman appears as Jiva because of ignorance. - Egocentric individuality is destroyed when the real nature of Jiva is realised.

• What are benefits of Brahma Vidya : o Can do transaction better. o Will not get hurt while transacting, world is field in darkness of ignorance of my higher nature.

• We first switch on light of consciousness before starting transactions. • Individuality and totality depend on one impersible entity, consciousness, ever pure. 87

Individuality

Pure Awareness

False

Real status

• False status exists on real status, dependent. • Hence I, pure consciousness alone am, is the teaching, gold alone is. • Through study, we are discovering our ever existent status, we don’t become Atma.

• My intrinsic status is free from space, time, objects or attributewise limitations. Adhyaropa – Superimposition

Apavada – Negation

- Upon my free Atma, I superimpose false status of Body / Mind / Intellect. - Due to delusion, ignorance.

- Negate superficial status. - What remains as substratum is pure consciousness.

• Misunderstood I, is source of worry, pain, anxiety. • Understood I, is source of happiness.

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Verse 46 :

Just as right information removes the wrong notion about the directions, so too, the knowledge that is gained as a result of the experience of the Truth, destroys the ignorance that is characterised by the notions of ‘I-ness’ and ‘my-ness’. Example

Teaching

- When I see Sun rising, all confusions regarding direction disappears.

- I am Atma removes notions of I-ness in the body and mine-ness in objects of the universe - When I know Atma, my higher nature clearly, all confusions in life vanishes.

Individuality Ahamkara

Mamakara

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Ahamkara

Mamakara

I-ness I – belong to someone. I want to do lot of things to them. Many I can’t, hence, regret or guilt. - Gita : 1st Chapter Aham Esham….

- Mine-ness - They belong to me. - We hold to them for happiness, security. - Gita : Chapter 1 Mama – Ete.

-

• These two are the basic causes of sorrow in life. • All of us belong to one God principle who is controller of 5 elements, gives us result of past actions, makes us grow spiritually and reach him.

• Ultimate knowledge, Advaita Atma Satchit Ananda alone is, is our final realisation. • Listen, contemplate, meditate. • It is our duty to give security to others but our security should come from unattached Atma. • Knowledge destroys ignorance which is cause of I-ness and my-ness.

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Verse 47 : Subtle Verse

The perfect yogi of Realisation and Enlightment sees, through his ‘ eye of wisdom’ (Jnana Chakshu), the entire universe in his own Self and regards everything else as his own Self and nothing else. Wise mans vision - Entire universe rises from one consciousness which is called self.

- Everything belongs to that self, consciousness.

• Dvaitam – duality is Mithya, false appearance. • Creation rises, is sustained, resolves into one awareness principle which is also my real higher nature. • Purpose of egocentered life is to realise this higher self. • Waking world appears to be outside because we are in dream, disowning our pure nature of consciousness. • When I am awake to my real nature of awareness, I will not be in the waking dream.

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• I will exist as pure awareness with the world in front. • Jnani knows this fact and does not give reality to waking world separate from himself, Atma. • I appear in the form of world in Advaita Darshanam. • Awareness principle infinitely bigger than universe, not in time and space. • Supporter of pluralistic world. • World rises in consciousness rests in consciousness, dissolves into consciousness. • Replace consciousness by Aham, me. Kaivalya Upanishad :

In me alone everything is born ; in me alone does everything exist and in me alone gets everything dissolved. I am That non-dual Brahman.

Gita :

92

That, which is night to all beings, in that the self-controlled man keeps awake; where all beings are awake, that is the night for the Sage (Muni) who sees. [Chapter 2 – Verse 69] Dream world - Supporter Waking World - Supporter

Individual in dream - Supported - Asleep to original waker status Individual in waking - Supported - Asleep to original Atma status

• When we wake up to our real nature, we can also say – waking world was a long dream of 80 years. • Important perspective change in the vision of Jnani, wise person. • All galaxies, time, space, seen, located in, awareness, Sakshi. • This is seen by the eye of wisdom. 1st Stage : • World is supported by me. • I am consciousness, world is matter.

• World rests in me, Chaitanyam. • World is Drishyam, object, inert, supported by subject.

93

I am

World

- Supporter

- Supporter

• Everything in me. 2nd stage : • Waking world can’t exist separate from Atma. • Shakti to Discriminate comes from Atma Jnanam. • I alone am appearing as the world. • Divisions because of name, form, function. • All supported by one consciousness. • Everything is me is ultimate vision. Physical Eye

- Sees difference

Knowledge Eye – Jnana Chakshu

- Sees Abheda, oneness.

Science - Everything is energy

Spirituality - Everything merges in vision of consciousness, awareness.

• Verse 47 – is Adhyaropa Superimposition stage. • Verse 48 – is Apavada negation state, both processes required to get clarity of pure 94 awareness.

Verse 48 :

The tangible universe is verily the Atman itself. Nothing whatsoever other than the Atman exists. Just as pots and jars are verily made of clay and cannot be said to be anything but clay, so too, for the enlightened person, all that is perceived is the Self. Negation – Apavada – Stage : Example - Pots, Jugs, Vase are only Clay because that is the resolution ground.

Waker - Alone can say, I was the dream world.

Teaching - All things and beings perceived are only awareness, consciousness, because that is the resolution ground. Atma Jnani - Alone can say, I was the waking world. - There is nothing other than Atma. - World is dropped, I alone exist as Atma. 95

• Verse 47 and 48 should be understood together, brings perspective change. • No pot separate from clay. • Now world separate from consciousness.

• One Advaita Awareness, appears as the individual, world, and creator. • Atma, consciousness is the substance of the universe. • All in me, all is me, is the change in perspective.

96

Verse 49 :

A liberated Soul, endowed with Self-knowledge, gives up the traits of his previously explained equipments (upadhis) , and because of his Sat-Cit-Ananda nature, he verily becomes Brahman, as the worm transforming into the wasp. Example

Teaching

- Worm becomes wasp by continuous stinging by wasp. - By constant thinking of wasp, worm converted to wasp and flies into freedom

- Individual becomes pure consciousness by continuous contemplation of his higher nature. - Ego disappears. - Understands self as pure awareness.

4 Benefits mentioned so far Verse 44 - Freedom from ignorance of Atma.

Verse 45

Verse 46 & 47

- Freedom from notion of being individual

- Freedom from Iness and myness

Verse 48 - Change in vision 97

Verse 49 : • Free while living – Jeevan Mukti.’ • I am of higher order of reality (Absolute), unconnected.

• Dream world and waking world is of lower order of reality (Relative). • In real me, there is no time, knowledge itself is freedom.’ • Conditions of body determined by Punyam – Papam – Merit – Demerit, Law of Karma – Action and result. • Mind under grip of Sattwa, Rajas, Tamas, 3 Gunas of nature – Prakrti. • Knowledge does not stop any events in the world. • I am free only with reference to Atma. 2 liberations

- I am Atma, not affected by Conditions of the Mind.

- I have tranquility of mind, because of knowledge of Atma (Samatvam).

• When unfavourable conditions come, mind remains calm. • Unwanted thinking patterns stopped (Anxiety, worry, tension reduced). • Mind gains strength and remains healthy.

• To one who has unsteady mind, he can’t gain peace or happiness.

98

2 stages - Improved mind

- Disidentify with mind as lower order of reality, false, appearance like dream.

• Body – mind never free, Sat Chit Ananda Atma is ever free. • As you think, so you become. • Individual gets status of Atma, pure awareness, on repeated contemplation on the nature of self.

99

Verse 50 :

After crossing the ocean of delusion and killing the monsters of likes and dislikes, the yogi who is united with peace becomes Atmarama , that is, he comes to revel in himself. • Once delusions are gone, likes and dislikes vanish, a contemplative person becomes peaceful and revels in his own awareness. Rakshasha / Obstacles -

Ignorance I am Body / Mind / Intellect. Delusion Destroy, desire, anger, attachment.

I am pure awareness - Practice for long time to destroy ignorance and other obstacles for realisation of our intrinsic nature.

• One who revels in his own nature is called Rama. • He alone is fulfilled in life. • Jnani stands out in the world. • Jnanis mind is like Gibraltar rock, equanimous, when things are not going well outside. 100

Verse 51 :

The Self-abiding Jivanmukta, relinquishing all his attachments to the fleeting joys of the world and satisfied with the bliss derived from the Atman, shines inwardly like a lamp placed inside a jar.

Example

Teaching

- Lamp inside Jar illumines Jar

- Light of consciousness inside the mind, illumines the mind. 2 Types of happiness

From outside objects, beings - Unpredictable, unsustainable, uncontrollable. - Depends on fructification of Karma Phalams. - Makes me emotionally dependent. - Temporary source - Finite pleasure - Arises from contacts with objects.

From Atma -

Is always there My true nature Permanent source Shines within oneself Jnani shines within himself, never seeking outside things for happiness.

• In silence of contemplation, Jnanis consciousness illumines itself and the ego I.

101

Verse 52 :

Though he lives in the conditionings, just as the space, the contemplative one may remain like a fool, ever unconcerned with anything or he may move about like the wind, totally unattached.

How does Jnani live? • Lives with medium – Body / Mind / Intellect like all of us. • Difference : Not concerned with anything.

• Example : Like wind moves, unattached in the world, never stuck in any place. • Law of Karma is impartial to both Jnani and Ajnani. • Teaching does not change Prarabdha but it changes attitude towards lifes events. • Jnanis strength comes from Atma Vidya. • Peace, security happiness is cognition based, knowledge based. • Vidya Ananda overshadows Prarabda Dukham. 102

Example : • Sunlight overshadows starlight during day time.

• Svarupa Sukham, ever experienced fact. • Prarabda Dukham comes and goes. • Jnani lives amidst body – minds conditions as a result of Prarabda, but not affected. • Properties of Body / Mind / Intellect do not affect Atma. • Example : Space, Accommodates all events but remains unaffected. • Jnani does not show off, like being Roman in Rome. • Mind has Gunas, gets stuck wherever it goes. • Go beyond Guna of Raaga – Dvesha, caused by Agyanam, ignorance

• Then life will be full of Joy.

103

Verse 53 :

Upon the dissolution of the upadhis, the contemplative one is totally absorbed in ‘Vishnu’, the all-pervading Attributeless Spirit, like water into water, space into space or light into light. Teaching

3 Examples River water merges into ocean

Pot space merges with total space

Light of one bulb merges with light of other one

- Ego “I” merges into Atma. - Only reflection

• Freedom, means not affected by ‘Prarabda Karma.’ • When oil dries up, lamp stops glowing. • When Prarabda exhausted, mind leaves the body. • For Jnani, consciousness in body merges with total consciousness, attributeless, intrinsically, without duality.

• No more rebirth once 3 mediums - 3 bodies are resolved. 104

Verse 54 + 55 : What is nature of Brahman Verse 54 :

Realise that to be Brahman, the attainment of which leaves nothing more to be attained, the blessedness of which leaves no other blessing to be desired and the knowledge of which leaves nothing more to be known. Glory of knowledge of Atma : 4 goals of life Dharma - Doing duty

Artha - Earn money

Kama - Enjoy pleasures

- Cause of sorrow - Appearance, lower order of reality

Moksha - Freedom from sorrow.

- Real Goal

105

• Brahman only infinite thing, unaffected by time. • All worldly activity is for becoming complete, fulfilled in life. Atma Ananda - Ever lasting

Vishaya Ananda - Has novelty, no reality. - After going to heaven have to return.

• All material knowledge version of self ignorance. • All experiences through Body / Mind / Intellect – limited.

106

Verse 55 :

Realise that to be Brahman, having seen which nothing more remains to be seen, having become which, one is not born again in this world, and having known which, nothing remains to be known. goals of life - Nothing more to see - No. 2nd thing

- Nothing more to know - Knowing gold know all ornaments. - Knowing Atma, know creation.

- Hence not born again - Fulfilled

• Every struggle is to become different from what I am now – Bachelor, married, father, grandfather… • I was, am, will ever be brahman. • I was, am, will ever be brahman. • I am at home with my Self. • No sorrow at physical, emotional, intellectual levels.

107

Verse 56 :

The one, eternal, non-dual, infinite which pervades all the quarters, above, below and all that which exists in between, which is of the nature of Existence-Consciousness-Bliss - realise that to be Brahman.

• Brahman – my nature, not one of the things in creation. • I pervade all sides of creation. • I am the pure being in every object. w.r.t. Dreamer - Many things exist

w.r.t. Waker

w.r.t. Atma

- Dream does not exist

- Waking does not exist - Hence Advayam, nondual.

• Realise Brahman as self.

108

Verse 57 :

Realise that to be Brahman which is non-dual, indivisible one and blissful, and which is indicated in Vedanta as the immutable Substratum, realised after the negation of all tangible objects. • Brahman is immutable, changeless, anvil, substratum, divisionless. • Negate all tangible objects. • When experiencable world is negated, what is left is subject I, experiencer I. • Atma is witness of nothingness in sleep state. • I am limited as long as there is 2nd thing in creation. • Pure I, subject, without limitation. Differences Sajatiya - No 2nd consciousness to reveal Brahman - 2nd tree exists

Vijatiya - No other specie - Tree and rock.

Svagata - No parts in Brahman - Tree with leaves, trunk, fruit. 109

Atma without Differences

Guna

Jati

Kriya

Sambanda

Rudi

Property

Universal group

Function

Relationship

Popularity

• Hence no word can describe Atma. • Use Neti – Neti… to arrive at Brahman. • No duality in Brahman, hence can’t be defined. Vishta Advaitam - Ramanujam - I am part of God

Dvaitam - Madhava Acharya - God and me always different.

Advaitam - Shankara - God and me are one consciousness principle.

110

Verse 58 :

Deities like Brahma and others taste only a particle of the unlimited bliss of Brahman and proportionately enjoy their share of that particle. Brahman : Ananda Svarupam • Jivas and deities taste only a particle of unlimited bliss of Brahman. Ananda of Atma I) No gradation II) Steady, unfluctuating Gita : - Chapter 3 – Verse 17 III) Eternal Ananda Chandogya Upanishad : - Chapter 7 – Section 23 – Verse 1

Reflected Ananda I) Has gradation – in terms of clarity. - Priya – Good to have - Icecream - Moda – Icecream bought - Pramoda – Ice cream in the mouth - Gradation based on Sattvik mind II) Happiness reflected in unstable or impure mind is unsteady. III) Subject to loss

111

Gita :

But, the man who rejoices only in the Self, who is satisfied with the Self, who is content in the Self alone, for him verily there is nothing (more) to be done. [Chapter 3 – Verse 17] Chandogya Upanishad :

Sanatkumāra said: ‘That which is infinite is the source of happiness. There is no happiness in the finite. Happiness is only in the infinite. But one must try to understand what the infinite is.’ Nārada replied, ‘Sir, I want to clearly understand the infinite’. [7 - 23 - 1] • All happiness are manifestations of one Satchit Ananda Atma. 112

Verse 59 :

All objects are pervaded by Brahman. Also, all actions are possible because of Brahman alone. Therefore Brahman permeates everything as butter permeates milk. Example

Teaching

- Butter inherent in milk - By appropriate process, can separate butter from milk.

- Initially, we say - recognise Brahman within ourselves as consciousness chit. - Ultimately, we should remember that Brahman pervades whole universe as Sat, existence outside. - By Vichara, enquiry, can separate Brahman from universe.

Drk Drshya Viveka :

Every entity has five aspects - it is, it shines, it is dear, its name, and its form. The first three belong to Reality and the latter two to the world. [Verse 20]

113

Components of Universe (Including thoughts) Asti

Bhati

- Sat - Existence

- Chit - Consciousness - Awareness

- Belongs to Atma - Screen

Priyam - Ananda - Dearness

Nama - Name - Keeping with property

Rupa - Form - Individual property

- Anatma – Matter - Movie

Mundak Upanishad :

Verily, all this is the Immortal Brahman. He is everywhere – above, below, in front, at the back, on the right, on the left. All this world is indeed the Supreme Brahman. [II – II – 11] 114

Verse 60 :

Realise that to be Brahman which is neither subtle nor gross, neither short nor long, without birth or change, without form, attributes, colour and name. Brahman : Attributeless Brihadaranyaka Upanishad :

He said: O Gārgī, the knowers of Brahman say, this Immutable (Brahman) is that. It is neither gross nor minute, neither short nor long, neither red colour nor oiliness, neither shadow nor darkness, neither air nor ether, unattached, neither savour nor odour, without eyes or ears, without the vocal organ or mind, non-luminous, without the vital force or mouth, not a measure, and without interior or exterior. It does not eat anything, nor is It eaten by anybody. [3 - 8 - 8] 115

Atma : • Not small, big • Not short, long • Free from birth. • Free from destruction • Free from properties, colour, name. • It is inherent in creation and revealed only by Shastra Shabda Pramanam. Example : • Lump of salt in water – can’t be separated but exists.

• Pramanam : Taste. • For Atma – proof is only scriptures.

116

Verse 61 :

That by the light of which, the luminous orbs like the sun and the moon are illumined, but that which is not illumined by their light – realise that to be Brahman. Brahman’s light : • Illumines Sun, Moon. • Not illumined by Sun, Moon. • We light lamp at home on getting up, making house a temple of consciousness – Bhagawan. • Definition of a light : Is that principle, in whose presence things are recognised, known and in whose absence things are not known.

Light Sun

Moon

Fire

Lightening

Sense Organs

Mind

Brahman 117

Katho Upanishad :

The sun does not shine there, nor does the moon, nor do the stars, nor the lightnings and much less this fire. When He shines, everything shines after him ; by His light, all these shine. [II – II – 15] • In spiritual light universe of 5 sense objects is known, illumined and in its absence, world is unmanifest, in ignorance, darkness, Tamas. • Chaitanyam is ultimate light in whose presence, mind is illumined.

• When mind is not lit by consciousness, world goes to unmanifest state. Gita :

That (Brahman), the ‘light of all lights’, is said to be beyond darkness; (it is ) Knowledge, the object of Knowledge, seated in the hearts of all, to be reached by Knowledge.[Chapter 13 - Verse 18] 118

• Don’t take light lightly. • Every light is light because of consciousness, that light you are. • Consciousness not proved by sense organs or thinking, it is ever self evident as “I am” – Aham. Yena Sarvam Idam Bhati :

Consciousness ignites Mind Mind illumines sense organs Sense organs illumine Universe

119

Verse 62 :

Pervading the entire Universe within and without , the supreme Brahman shines by Itself like the fire that permeates a red-hot iron ball and glows by itself. Example : Black Iron Ball

Body and Mind

In contact with fire

In Contact with Atma

Appears red Hot Ball

Appears sentient full of energy

• Every knowledge pre-supposes illumination by consciousness, eternal, divine being. • Consciousness pervades body – makes hunger, thirst, thoughts, anger, known to me. • Body inert, has no intrinsic consciousness. • Consciousness pervades external and internal worlds, can also exist independently without universe, all alone. • Iron ball pervaded by invisible fire. • Invisible butter pervades milk. • Invisible consciousness pervades universe.

120

Verse 63 : Important Verse

Brahman is other than the Universe. There exists nothing whatsoever that is not Brahman. If any object other than Brahman appears to exist, it is unreal like the mirage. • Brahman is Satyam – ever existent Truth, different from appearing, disappearing universe. • World is Mithya – appearance only, not existing, unreal like mirage water. • Advaitam established here. • All instruments of knowledge can study material objects not seer Chaitanyam. 1st Stage :

Separate consciousness from Body - Mind

World

• Atma – Anatma – Dvaitam. 2nd Stage :

• Consciousness alone exists, higher order of reality (Waker – Dreamer). • Only seer exists, seen is only appearance. 121

• Unseen Brahman is there. • Seen universe not there independently. • All experiences unreal. Kaivalya Upanishad :

For me there is neither Earth nor Water nor Fire, nor Air, nor Ether. Thus realising the nature of the Paramatman… the one who is in the cavity of the heart, who is without parts, without a second, the Witness of all, beyond both existence and non-existence, one attains the very nature of the Paramatman. [Verse 23 and 24] • Experience does not prove reality.

Example : • Dream, sunrise, blue sky, appearances not reality.

122

Verse 64 : Advaitam established

All that is perceived or heard is Brahman and nothing else. Gaining the knowledge of the Reality one sees the universe as the non-dual Brahman, Existence-Consciousness –Bliss Absolute. 1st Step :

2nd Step :

Universe – 5 elements – 5 Sense objects and 5 Sense organs

Brahman is nondual

Depend on Brahman

Existence, Consciousness, Bliss

• Snake is born out of rope ignorance.

• World is born out of Brahman ignorance. • Negate world as rope snake. • What is seen, heard, felt are experiences at time of ignorance. • No world separate from pure consciousness • Accept utility, novelty but not reality of world. 123

Verse 65 :

Though Atman is of the nature of pure Consciousness and ever present everywhere, yet It can only be perceived by eye of wisdom, just as the blind do not see the resplendent sun, so too, one whose vision is obscured by ignorance does not see the self. Teaching - Atman – Pure Consciousness - Due to ignorance - Not seen

Example - Sun - Blind - Can’t see

• Nontangible consciousness alone real. • World in motion is illusion, Maya. • Require Shastric eye to see Brahman. • Well informed intellect sees sunrise as illusion. • Need appropriate instrument – Vedashastram to see Brahman. • Ignorance of Atma is cause of sorrow.

• Jnanam is cause of freedom from sorrow. 124

Verse 66 :

The Jiva, on being heated in the fire of knowledge kindled by listening to the scriptures and so on, becomes free from impurities and shines by itself like gold.

• Jiva – should become free from impurities of mind, heated by fire of knowledge. • Become free and shine like gold. Example

- Gold, dull with impurities - When cleaned - Shines

Teaching

- Jivas mind full of ignorance, desire, actions. - Cleaned by scriptural study. - Shines in freedom. 3 impurities

Ignorance

Doubt

Mistaken notions 125

Ignorance - Agyanam goes by knowledge. - I am substratum of Universe - Sravanam

Doubt - Samshaya - How can I be Brahman? - Mananam, use logic of scriptures.

Mistaken Notions - Viparyaya - Habitual responses - Stop saying - I am suffering. - Nididhyasanam

• Once 3 destroyed, one remains cheerful in life. • This is process of gaining freedom.

126

Verse 67 :

The Atman, the sun of Knowledge that rises in the heart, destroys the darkness of ignorance, pervades and sustains all, shines by Itself and also makes everything shine. • What is relationship between Brahman and world? Substratum – Adhishtana Supporter

Supported

Rope

Snake

Sand

Mirage Water

Waker

Dreamer

Brahman

Waker

• Not 2 but only one. • Atma alone appears as waker, dreamer, sleeper. • Atma – Chaitanyam – reveals existence of waker and wakers world… dreamer and dream world… sleeper and sleeping world. • Atma is Turiyam, fourth state inherent in all 3 states. • Knowledge is consciousness reflected in thoughts.

127

Atma eternal light of Consciousness

Ahamkara ↓ Reflected consciousness in mind ↓ I thought ↓ Ahamakra

Sense organs generate thought of objects

Sense objects in external world shine in the mind by thoughts

• Reflected consciousness is called Bodha, knowledge. • Once darkness, ignorance of mind is destroyed, mind becomes bright and enjoys freedom. • Destruction of internal darkness is called Moksha, freedom from sorrow. • Knowing Chaitanyam is called Atma Jnanam.

128

Verse 68 :

One who renounces all activities, who is free of all the limitations of time, space and direction, who worships his own Atman- which is present everywhere, which is the destroyer of heat and cold, which is stainless and eternal Bliss –becomes all knowing and all – pervading and thereafter, attains immortality. • Who gains immortality? • Freedom from sorrow? 3 Conditions One who Renounces Actions

One who is Free from time, space

One who Worships own Atma

• Prarabda brings unknown experiences every day.

Destroys sorrow caused by pair of opposites : Heat – Cold, Victory – Defeat, Loss – Gain, Birth - Death 129

• Atma water is pure, take a drop to quench thirst during the spiritual journey. Conclusion :

• Immortality is gained by study of Atma Bodha. • Drop the superimpositions, identifications on waker, dreamer, sleeper and claim sorrow free Atma as pure eternal self. • Study Atma Bodha again and again.

130

OM ASATHOMA SADH GAMAYA TAMASOMA JYOTHIR GAMAYA MRITYORMA AMRITAM GAMAYA From the unreal, lead me to the real, from darkness lead me to light (darkness of ignorance to light of knowledge) and from death lead me to immortality.

DRG DRISHYA VIVEKA By Swami Vidyaranya (Sringeri Mata Acharya)

TOPICS

❑ Summary ❑ Verse 1 to 46 ❑ Top 16 Verses

SUMMARY

Summary 3 Sections Verse 1 – 21 - Drk Drishya Viveka

Verse 22 – 31 - 6 Meditations / Nididhyasanam

Verse 32 – 46 - 3 Jeevas

3

DRG DRSYA VIVEKA By Swami Vidyaranya (Sringeri Mata Acharya) Summary 46 Verses – 5 Topics Topic 1

Topic 2

Topic 3

Topic 4

Topic 5

- Verse 1 – 5 - 3 Types of Drk, Seer.

- Verse 6 – 12 - Formation and Function of 3 Seers.

- Verse 13 - 21 - Sravanam, Mananam. - Main part of text. - How to remove sorrow? - Ignorance and cause of error.

- Verse 22 - 31 - Vedantic meditation - Benefit of Meditation

- Verse 32 – 46 - Summary

4

Topic I :

Verse 1 to 5 : 3 Types of seers - Drk Seer

Seen

I) Sense organs

World

II) Mind

Sense Organs

III) Consciousness World - Absolutely seen

Mind Drishyam – 2 fold

- Relative seers / seen - Mind - Sense organs

Drk - Absolute seer - Consciousness

Topic II : Verse 6 – 12 : Formation and Function a) Absolute seer – Chaitanyam : • Never formed.

• Ever exists, eternal illuminator. • Mind alone object of consciousness. • Illumines mind by mere presence. 5

b) Mind : • Borrows light from consciousness. • Changing illuminator. • Temporary illuminator • During sleep, mind does not function as illuminator.

• Illumines sense organs. • Seer w.r.t. sense organs. • Seen w.r.t. consciousness. c) Sense organs : • Borrows consciousness form mind. • Seer with respect to world. • Seen with respect to mind. Universe

Consciousness

Mind

Sense organs

Sense Objects

6

Consciousness - Always seer - Sakshi

Mind

Sense Organs

- Seer of sense organs - Seen by consciousness

- Seer of world - Seen by Mind

World - Always seen

Topic III : Vedanta – Sravanam – Mananam

Verse 13 – 21 : Ignorance and cause of error • What is cause of sorrow? • We have taken our self to be Ahamkara not Sakshi. Ahamkara

Sakshi

1) Changing principle, mind and sense organs change moment to moment. 2) Relative seer / seen a) Sense Organs : - Seer of world - Seen by Mind b) Mind : - Seer of sense organs - Seen by Consciousness 3) Finite principle : - Bound by body.

1) Changeless principle : Ever the same. 2) Only seer 3) Infinite principle : - Not bound by body or Mind.

7

Ahamkara

Sakshi

4) Never free from sorrow. 5) Subject to travel from body to body as per Karma Phalam. - Has problems of life. - Has ups and downs.

4) Ever free from sorrow. 5) All pervading, can’t travel.

• No physical distance between Sakshi and Ahamkara. I – mixture of 2 Sakshi

Ahamkara

- Has no body, mind - Sakshi can exist independently but can’t say “I”. - Real, permanent I – Satyam.

- Mind + Sense organs - Mere Ahamakara can’t exist without Sakshi. - Temporary I - Mithya, Appearance.

8

• Our Problem : I)

Ignorant of composition of I as a mixture.

II) Not separated Sakshi and Ahamkara. III) There is self ignorance and hence identify with Ahamkara as Real I.

•

Due to false identification we are suffering.

•

Ahamkara alone is suffering in waking and dream not Sakshi.

•

Ahamkara’s struggle is unpredictable, uncontrollable as setup keeps on changing.

•

Ahamkara is Nitya Samsari, has to struggle with Punyam – Papam.

•

Even if idle, there is still Sanchita Bag.

•

Hence new body comes. Samsara

Ignorance

Wrong Identification

Veils subjective identification

Vikshepa, projects I am body, mind, intellect.

I am Sakshi, pre existence

9

Remedy

Knowledge

Right identification

Understand Sakshi I -

My higher nature Drk Atma Permanent part of me Turiyam Has independent existence. - Satyam - Pure Awareness, existence. - Claim Atma and enjoy freedom while living.

Ahamkara I -

My own lower nature. Drishyam Anatma Vesham, temporary dress. Waker, dreamer, sleeper. Has dependent existence on Turiya Atma as Adhishtanam. - Claiming Ahamkara, will always be in sorrow.

10

Remedy

- Convert Ahamkara as Vesham, father, husband, mother. - Convert life into Drama.

- Remember Ahamkara is Vesham, dress. - Claim : I am Chid Ananda Rupam Shivoham. - I am pure consciousness, bliss, Auspicious. - Claiming Sakshi as my real nature is Aim of Vedanta.

11

Topic IV : Vedantic Meditation and Benefits Verse 22 – 31 : Vedantic Meditation

Internal World

(I) Antara Drishya Anuvida

(II) Antara Shabda Anuvidha

- Observe thoughts. - Consciousness common to all thoughts. - Pay attention to consciousness. - Drop focus on thoughts.

- See features of Atma by using words - Ekam – one. - Akhandam – Indivisible - Sat, Chit, Ananda – Existence, consciousness, bliss.

External World

(III) Antara Nirvikalpa Samadhi

(IV) Observe objects in the world

- Entire attention on “I am pure Sat Chit Ananda”. - Negates thoughts

- Table, man, stone. - All exist, is. - Pay attention to common factor – Existence

(V) See features of existence by using Words

(VI) Mind dwells on existence

- Asangoham - Nityam - Suddham

- Negates objects

12

Topic V : Verse 32 – 46 : Summary of Teaching Vedantic Meditation Internal World - Beyond 3 states, Body, Mind, sense organs, world. - Sakshi remains changeless in all 3 Avasthas. Mandukya Upanishad : - Na Antap Pragyam… [Mantra 7] - Satyam - Called Turiyam / Brahman. - Example - water - Has Independent existence. - Drk

External World

Pratibasika

- In waking - With body, mind, sense organs and world.

- In Dream - With mind and new set of sense organs.

- Mithyha - Unreal - Example : Dependent on water - Drishyam

13

Mandukya Upanishad :

It is not that which is conscious of the internal subjective world, nor that which is conscious of the external world, nor that which is conscious of both, nor that which is a mass of consciousness, nor that which is simple consciousness, nor is it unconsciousness: it is unseen by any sense-organ, beyond empirical dealings, incomprehensible by the mind, uninferable, unthinkable, indescribable, essentially by of the self alone, negation of all phenomena, the peaceful, the auspicious and the non-dual. This is what is considered as the fourth (Turiya). This is the Atman and this is to be realised. [Mantra 7]

Prasthana – Traya 3 primary sources of knowledge Sruti Prasthanam

Smruti Prasthanam

- Upanishads - Don’t know Author, revealations to Rishis. - Jnana Yoga

- Gita, (Part of Mahabharatam). - Written by Vyasa - Karma Yoga + Upasana Yoga.

Jnaya Prasthanam - Brahma Sutra - By Vyasa - Supports with reasoning.

14

Prakarana Grantha (Manuals written by Acharyas) Birds eye view

Specific topic blown up

Vivekachudamani Vedanta Sara Sarva Vedanta Siddhanta 6 topics : Jiva, Jagat, Ishvara, Bandaha, Moksha, Sadhanani. - Individual, world, Lord, Bondage liberation, means of liberation.

- Vakya Vritti - Mahavakya - Drk Drishya Viveka – Jiva, Bandaha, Sadhana Moksha (Tvam) - No Jagat, Ishvara always.

-

Drk -

Seer Experiencer Subject Illuminator Consciousness

Drishyam -

Seen Experienced Object Illumined Inert matter

• We have confusion because of non-discrimination.. • Confusion causes sorrow.

15

VERSE 1 TO 46

Verse 1 :

The eye is the seer, and form (and colour) the seen. That (eye) is the seen and the mind is (its) seer. The witness alone is the Seer of thoughts in the mind and never the seen. [Verse 1] Seer - External – Eyes – Sense Organs - Inner organ – Mind (Antahkaranam) - Consciousness

Sentient - Consciousness - Invisible

Seen -

Seen Experienced Object Illumined Inert matter Inert

- Body, Mind, Sense organs. - Visible

Keno Upanishad :

Disciple : By whom willed and directed does the mind light upon its objects? Commanded by whom does the main Vital Air (Prana) proceed to function? By whose will do men utter peech? What intelligence directs the eyes and the ears 17 (towards their respective objects)? [I – 1]

Example :

Lend book Directly

Indirectly Consciousness

(I) Illumines Mind

(II) Mind illumines sense organs

(III) Sense organs illumine world

• Mind, sense organs – Intermediary giver, receiver. • Consciousness can’t illumine world directly, but illumines it through mind and sense organs. Sun

Moon

- Absolute illuminator - Eever illumined like consciousness.

- Relative illuminator - Like Mind + sense organs - Objects Borrows light from sun like the mind borrows consciousness from Atma.

• Mind functions in the form of thoughts.

• Jivatma is composite entity – 3 bodies, 5 Koshas.

18

Verse 2, 3, 4, 5 : Commentary on Verse 1 Verse 2 - 1st Seer - Sense organs

Verse 3 - 2nd Seer - Mind

Verse 4 - 3rd Seer - Sakshi

Verse 2 :

The forms are many and varied on account of differences like blue, yellow, gross, subtle, short, long, etc. The eye remaining the same sees (them) all. [Verse 2]

Perceiver Drk ↓ Mind

Ekam

Sense Organs

Sense Objects / Drishyam

Eye

Forms – Many, Varied

Ears

Sound – Many, Varied

Skin

Touch – Many, Varied

Tongue

Taste – Many, Varied

Nose

Smell – Many, Varied Anekam

19

• Eyes see red colour, do not become red colour, remain same. Eyes Remain Same

Forms Many + Colours seen

• Eyes remaining same, they illumine many varied objects.

• Absolute seer : Consciousness No Limitations

Differences

Desha

Kala

Vastu

Sajatiya

Vijatiya

Svagata

Place

Time

No - ness

Tree - Tree

Tree - Stone

Leaves – Fruits – Branches – Trunk

• Consciousness – One – Nondual. • Akhanda Kara Vritti – Absolute seer – nondual. • In this verse 1st seer – sense organs explained. 20

Verse 3 :

The mind, remaining the same, knows the different characteristics of the eye such as blindness, dullness and sharpness. This also applies in case of ears, skin etc. [Verse 3] • 2nd seer – Mind. Mind Remains Same

Limitation Total Perception

Total nonperception

Sharp, clear

Blind

Drk

Drishyam

One

Many

Mixed perception (Cataract)

21

Verse 3 :

Consciousness remaining the same, illumines the thoughts of desire, willingness, doubt, belief, disbelief, fortitude, and its lack thereof, modesty, understanding, fear and such others. [Verse 4] Consciousness remain same

Minds – Conditions known

One Seer

Not objectified by eyes

Emotional Conditions of Mind Joy

Sorrow

Jealousy

Fear

Compassion 22

Cognitive Conditions Ignorance

Doubt

Knowledge

Understanding

Brihadaranyaka Upanishad : 1st Chapter – 5th Brahmana

Conditions of Mind (I)

(II)

(IV)

(VI)

- Desire - I know I have desire - If I don’t know. - I won’t go to stop.

- Plan - To implement desire

- Faith in God, Guru mother.

- Will power - Perseverance - Steadfastness

(V)

(VII)

(III)

- Lack of faith - Doubt - Implement or not.

- Lack of willpower - Diffidence

(VIII) - Shyness - Modesty

(IX)

- Knowledge (X) - Fear

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• Consciousness makes them knowable without changing itself. • Seer No. 3 : o Ever experiencer. o Never experienced, don’t look for experience of Atma. o Not part of mind.

o Independent entity, pervades mind (like light pervades hand). o Survives when mind becomes passive in sleep. • When medium of mind resolved, consciousness exists but is not available for us. • Self evident, our higher nature.

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Verse 5 :

This (Consciousness) does not rise (is unborn) and does not set (is immortal). It does not increase or decay (is immmutable). It shines by Itself and It illumines others without any aid. [Verse 5] • Consciousness – is never born, but exists eternally.

• Does not originate like body or the universe. • Never destroyed, does not die. • Origination of reflected consciousness is there in a new born baby. Reflection of my face - Originates when mirror created

Science - No original consciousness - Only reflected Consciousness

Reflection of consciousness - Originates when baby born with mind. Vedanta - Original Consciousness existed before big Bang, before creation. - Only world rises and goes.

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• Consciousness is self evident, illumines mind without any aid. • Mind rises and falls with the reflection. • Consciousness is not limited by time or space. • Time and space are born in it. • Hence immortal.

3 fold seers Mind, Sense Organs

Consciousness, Sakshi

Have birth, death. Matter Have borrowed consciousness. When sense organs sentient, world illumined. - Formed in time and space.

- Never born or dies. - Lends consciousness to body and mind. - Ever is

-

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Topic II : Verse 6 – 12 : • Origination, function, activities of 3 seers. General Introduction : I) Sakshi :

• Never formed, always is. • Illumines the world of whatever is around and also nothingness. • Illumination not an action in time but it is its nature. • Beginningless, endless. II) Mind : • Made of Sattva Guna of 5 elements. • Inert in nature. • Subtle, invisible material like energy. • Can’t independently experience anything.

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How Mind becomes seer?

Consciousness seer No. 1

Sun

Mind

Earth

Borrows light from Sun

Subtle 5 elements

Mind seer No. 2

Borrows light of Awareness

5 subtle elements

Sense organs seer No. 3

Borrow light of awareness

Gross 5 elements

World of Objects seen 28

Mind has 2 portions - Substance part of Mind - Remains in body - Bottom portion.

- Vritti – thoughts. - Waves, top portion. - Travel out to envelop objects and comes back. - World manifests in waking, unmanifest in sleep.

Dakshinamurthi Stotram :

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence) As the Light of a Great Lamp Situated Inside a Pitcher having Many Holes, Shine Outwards, similarly, the Knowledge of That Only (i.e. Atman) Throb Outwards through our Eyes and Other Sense Organs, "I Know", He Alone Shining (i.e Atman), This Entire World Shines.. Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy. [Verse 4] 29

BATTERY

Beam of Light

Consciousness

Mind

Sentient

Battery

Sense Organs

Thought, go out to eternal objects

Inert

30

Verse 6 :

The intellect (thoughts) appears to be conscious on account of the reflection of Consciousness present in it. The intellect (thoughts) is of two kinds. One is the ego and the other is the inner instrument (mind, intellect, memory). [Verse 6] • Chaya = Abhasa = Reflection formed in the Mind. • Example : Iron Ball

Material Mind

Fire

Sentient Consciousness

Red Hot Ball

Live Mind, Sentient Mind

• Eyes and mind are incidental, don’t get caught up and become obsessed with them. • Body consciousness not from Atma but from Mind. 31

Consciousness Atma – Seer No. 1 Mind (Seer No. 2)

Body

- Sattwa Guna of 5 elements. - Forms reflection at time of birth and enters gross body.

- Tamo Guna of 5 elements - Sense organs – Seer No. 1

During Death Atma – Seer – I

- Mind (Seer No. 2) + Reflection of Consciousness. - Leaves Body

Body

- Looses borrowed consciousness from Mind. - Seer No. 1 Sense organs become Non-seer. 32

2 types of thoughts in the Intellect Mind substance (Dravya Amsha) - Ego – I

Vritti Amsha - Top portion of Mind. - Memory, emotions, thoughts.

33

Verse 7 :

It is considered (by the wise) that the identity of the reflection (of Consciousness) and the ego is like that of the heated iron ball. That (identified) ego (in turn) due to identification (with the body) enlivens the body. [Verse 7] • How is the relationship between Ego – and reflected consciousness? Iron Ball

Mind

Heat of Fire

Borrowed reflected

Red Hot Ball

Ego - I

“Can’t separate Heat + Cold Iron Ball” Similarly reflected Consciousness and mind matter become one, intimately connected 34

Verse 8 :

The identification of the ego with reflection of Consciousness, the body and the witness is of three kinds - natural, born of past actions and born of ignorance, respectively. [Verse 8] 3 fold connection of Mind + Reflected Consciousness

Natural - Sahajam - Inseparable - Consciousness appears intrinsic.

Karmajam - Temporary, due to Karma. - During death mind drops one body and takes another. Gita : - Chapter 2 – Verse 22 - Chapter 15 – Verse 7 - Mind + Body

Branti - Entire connection is delusory. - Sakshi like space incapable of bonding. - Mind inert - Mind + Sakshi

35

Gita :

Just as a man casts off his worn out clothes and puts on new ones, so also the embodied Self casts off its worn out bodies and enters new ones.[Chapter 2 - Verse 22]

An eternal portion of myself, having become a living soul in the world of life, abiding in Prakirti, draws (to itself) the (Five) senses, with mind as the sixth. [Chapter 15 - Verse 7] 36

• In sleep mind and reflected consciousness in potential form.

• In Videha Mukti – Mind and Reflected Consciousness go away. Sakshi : • Paramartika Satyam, higher reality. Mind : • Vyavaharika Satyam, lower reality. • Because of ignorance we connect Sakshi, original intrinsic I with Mind. • All the time, I am worried about mind and its condition. • Sakshi and mind get connected because of confusion, delusion. Vedantin says in Meditation : • I have no mind and have no connection with the mind. • I am ever free Atma. • Condition of mind makes me Samsari. • We have connected with mind and jump up and down according to the tunes of the mind. • We try to satisfy an unsatisfiable mind. • I loose my senses, because of delusion. • Upadesa Sahasri – Chapter 19 : Dialogue between Atma and Mind.

37

Atma to Mind : • Why are you running? • You can never improve or bring down my situation. • Therefore sit quietly. • We become involved with the mind and condition of the mind becomes our condition (Tadatmayam). • Misery belongs to mind, not ever free, pure Atma.

38

Verse 9 :

The natural (identification) between the mutually related (ego and reflection of Consciousness) cannot be annihilated. But the other two (due to Karmas and due to delusion) are eliminated with the exhaustion of Karma and with direct Knowledge respectively. [Verse 9] 3 types of connection between ego and reflection Natural

- Can’t be destroyed.

Due to Karma - Connection gone when Karmas exhausted.

Branti delusion - Can end by direct Jnanam of Atma.

Bond No. 1 : Natural : Mind + Reflected Consciousness

• Can’t separate mind and Reflected Consciousness. • Bonded together as long as they exist. • During Videha Mukti, Pralayam mind destroyed, hence bond not eternal.

39

Bond No. 2 : Mind + Body

• As long as Karma is there, death can’t happen. Lord keeps the body alive To contribute to the world - Karta Jiva

Exhaust my Karma - Bogta Jiva remains till last Punyam or Papam is gone.

• Let us give body to Prarabda Karma and enjoy Jeevan Mukti. • Self knowledge can’t remove bond of body and mind. • Jnanis continue to live. • Body has to go through biological pain, disease etc (Caused by Prarabda). • Jnanam gives new perspective, attitude to the truth.

• Our emotional reaction to pain called sorrow comes down. This can be changed, attitude to sorrow changes.

40

Gita :

He, whose mind is not shaken up by adversity, and who, in prosperity does not hanker after pleasures, who is free from attachment, fear and anger is called a Sage of stead Wisdom. [Chapter 2 – Verse 56] Bond No. 3 : Mind – Sakshi • Caused by ignorance of Sakshi. • Atma – Mind discrimination takes place by Jnanam.

Example : • Discrimination between light and hand. • Condition of dirty or clean hand does not affect changeless light. • Similarly what happens to mind can’t touch Sakshi.

41

Dakshinamurthi Stotram :

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence) By This Throb Alone which is of the Nature of Eternal Underlying Awareness, the Unreal Forms get their Meanings and Appear over the Mind, This Knowledge of the Atman Spoken of in the Vedas as "TatTvam-Asi" is Imparted by Our Inner Guru as a Direct Experience when we Surrender Whole-Heartedly to Him, By Direct Experience of this Knowledge, the Delusion of being tossed within an unending Ocean of Worldly Existence will Not Appear Again, Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy. [Verse 3]

Discriminate between Mind and Sakshi - I am Sakshi, I am not mind, they are separate entities. - Mind only temporary medium, enlivened by me, Sakshi. 42

In Sleep I - Sakshi - Transactions end - Mind in potential form but still I exist as awareness principle.

- Exist all the time

Conclusion : Bond No. 1 - Mind + Reflected Consciousness. - Can’t be separated - Like Mirror and reflection

Bond No. 2

Bond No. 3

- Mind + Body - Separated by Karma

- Mind and Sakshi - Separated by Prabodha, knowledge.

Jnani (Wise) - Claims Sakshi - Ultimate seer

Ajnani (Ignorant) - Remains as relative seer.

43

Relationship Possible, Vyavaharika Satyam

Mind + Reflected Consciousness

Not possible

Mind + Body

Chit

Mind

Real I

Vyavaharika Satyam

• Mind – Sakshi relationship made out of ignorance, is called Adhyasa – Sambandha. This is -

Rope Sakshi Paramartika Satyam Real I

a Snake -

False Mind + Sense organs Vyavaharika Satyam Unreal World Mithya I am born, growing old, Adhyasa

44

Jnani

- I am Sakshi, Chid Ananda - I have no connection with Mind.

- Raaga – Dvesha belongs to Mind. - Emotions not mine. - When I disconnect with Mind it creates no problems. - When I connect with Mind, it creates problems. - Ignorance born connection is seed of Samsara.

45

Verse 10 :

The body also becomes unconscious in deep sleep when the ego is in absorption. The half manifestation of the ego is dream and its full (manifestation), the waking. [Verse 10] Mind has 3 states of experiences Jagrat - Active Mind - Mind activates sense organs.

Svapna

Sushupti

- Partially active / passive Mind. - Based on recorded Vasanas - Memory activated

- Passive Mind - Memories, Vasanas not active.

• Sakshi does not have gradual activity like mind. • Claiming Sakshi as Aham = Moksha. 46

Life serious show

Life Serial show

- As 2 relative seers

- As Sakshi

• Identify myself as Sakshi as in deep sleep and enjoy 2 shows. • Death :

o Relatively long sleep, not permanent sleep. o Body, sense organs, external world not there but mind exists in potential condition, in Karana Shariram. • Mind requires physical body for waking and dream. Mind Half manifestation - Dream

Fully functional

Mind not functional

- Body blessed, active, waking.

- Sleep - Body can’t borrow consciousness fully. - Becomes as though dead. - Ego absorbed.

Mind is Absent - Body Dead

47

Verse 11 : Dream State

The thought modification of the inner equipment having attained an identity with the reflection of Consciousness in the dream state, project impressions, and in the waking state imagine objects outside with the eyes (sense organs). [Verse 11] • Thoughts appear to be conscious. • Thoughts borrow consciousness from Sakshi directly not from mind substance. • Thoughts belong to inner equipment. Thought + Reflected Consciousness Dream - Project impressions

Waking - Imagine objects outside with eyes.

48

• Vritti Jnanam = Thought + Reflected Consciousness

= Cognition, knowledge, memory, experience. = Determines quality of life. • Absence of experience is also an experience, registered in life. • Absence of book in hand – experienced.

Mind - Like bottom of lake - Exists in 3 states

Thought -

Top portion of lake Rises in waking, falls in sleep Svapna – some waves. Jagrat – Lots of waves. Sushupti - Inert like moon Is able to reflect Atma. Thoughts rise with Chidabhasa.

• Experience = Thought + Reflected Consciousness. • Recollect world Abava in sleep as soon as we are, proves Sakshi was watching minds Abava experience in sleep. • Absence of Vritti = Avidya Vritti = Karana Sharira Vritti. = Nidra Vritti

49

Dakshinamurthi Stotram :

On folding up all the functions of the senses, He who enters into a state of deep-sleep and there becomes existence veiled in maya, like the sun or the moon during eclipse, and who, on waking, remembers to have slept.. To Him, the divine teacher, Sri Dakshinamurthy, is this prostration. [Verse 6] • Body changes but we carry same floppy disc (Mind with impressions). Jagrat : • 5 beans of Vritti go through sense organs. • Sun 8 million miles away – takes 8 minutes to reach earth.

• What objects fall within beam is experienced by me. Objective external world

Subjective internal world

Jagrat

Svapna 50

When No Vritti – Mind is blank World dissolved for me - Sakshi

Vritti responsible for

No world

Internal World

External World

Sleep

Dream

Waking

• Sakshi illumines 3 states of Mind and that is my intrinsic nature. • External world (Drishya Prapancha – I) created by Lord, Ishvara Srishti, not by my thoughts. Jeeva Srishti : • My thoughts perceive external world and develop Raaga Dvesha. • Samsara creating part of Universe = Boga Prapancha = Jeeva Srishti = I claim and it becomes Mamakara Vishaya because of my Raaga – Dvesha. 51

Me

Mine

Ahamkara

Mamakara

Samsara

Moksha :

• Reducing creation into Ishvara Srishti – Drishti Prapancha by removing Ahamkara + Mamakara. Convert Bogya Prapancha

Into Drishya Prapancha By elimination of Ahamkara Mamakara • Don’t possess anything. 52

• No alternative method for freedom from sorrow. • How to remove sorrow? • Remove sorrow by diluting Ahamkara, Mamakara. • Everything is Ishvara’s, I own nothing. • Ownership brings grief, worry, anxiety.

53

Verse 12 :

The one insentient subtle (body) which is constituted of mind and ego, goes through the three states, and it is born and it dies. [Verse 12]

Sukshma Shariram (Invisible body behind visible body) 5 Jnana Indriyas

5 Karma Indriyas

5 Pranas

Mind

Intellect

• Sukshma Shariram = Lingam. • Lingam = Technical word, Angam (part) of bigger gross visible body. • Jadam by nature, has borrowed sentiency. • What subtle body does? • Goes through 3 fold states of experience. Aim of 12th Verse : • Instead of saying Mind goes through 3 states, Author says subtle body goes through 3 states. 54

• Subtle body and consciousness survive death of physical body.

• Subtle body continues in next birth. • Sradham, Tarpanam after death rites for subtle body. • Wise claim Aham – Brahma Asmi – I am pure consciousness which is not affected by time and never travels, ever exists. Vedanta : • Shifting I from seer 1, 2, to seer no. 3. Baja Govindam :

Again birth, again death and again lying in mother’s womb – this samsara process is very hard to cross over. Save me, Murari (O destroyer of Mura) through Thy infinite kindness. [Verse 21] • Sukshma Shariram travels in waking, dream, deep sleep, birth… 55

Vedanta : Introduction

I) Lesson No. 1 : • Creation is addition of name and form. a) Creation of Pot

- Adding shape to clay

Creation of Jiva

- 5 elements give shape to existing – subtle body Jiva. - Name and form

Cause -

Karanam Clay Gold Wood Consciousness

Effect -

Karyam Pots Ornaments Furniture World

b) From where shape comes? • It is there in cause in potential form (Avyakta – unmanifest form). II) Lesson No. 2 : • Substance + unmanifest form = Karanam • Substance + manifestation form = Unmanifestation.

56

Moola Vastu Science

- 5 Elements

Vedanta - Brahman – Sat, Chit, Ananda - Consciousness

Brihadaranyaka Upanishad :

This (universe) indeed consists of three things: name, form and action. Of those names, speech (sound in general) is the Uktha (source), for all names spring from it. It is their Sāman (common feature), for it is common to all names. It is their Brahman (self), for it sustains all names. [1 - 6 - 1] 57

Universe – Brahman plus

Name

Form

Function - Bangle – Hand - Chain - Neck

Before creation - Kaaranam

After creation – Karyam

Brahman + Avyakta Nama Rupa Karana (Unmanifest form)

Brahman + Vyakta Nama, Rupa, Karma

• In Brahman all names, forms, function located in manifest or unmanifest form (called Maya). Brahman plus Vyakta Nama Rupa - Called Jagat - Like Son - Effect

Avyaka Nama Rupa - Called – Karanam / Maya - Like Father - Cause

58

III) Lesson 3 : • Brahman continues to be there all the time, without transformation during creation, sustainance and resolution.

Gita :

From the unmanifest, all the manifest proceed at the coming of the ‘day’ ; at the coming of ‘night’ they dissolve verily in that alone, which is called the unmanifest. [Chapter 8 – Verse 18] Convertion of Avyakta Nama Rupa to Vyakta Nama Rupa

Convertion of Vyakta Nama Rupa to Avyakta Nama Rupa

Srishti

Pralayam

• 2 Shaktis located in Brahman. • Shakti always located in some person. 59

• Example : Speaking power, running power, hearing power, thinking power always on some person. • Maya Shakti exists in Brahman and is dependent on Brahman.

• No creation without Maya Shakti in Brahman. Maya Shakti – 2 powers Avarna Shakti

Vikshepa Shakti

- Conceals the truth, Brahman. - Called Agyanam

- Power to convert unmanifest to Manifest condition.

• Ishvara not affected by Avarna Shakti of Maya. • Vikshepa Shakti functions at time of creation. • We are already there in potential form.

• Once manifestation of Jeeva – Jagat happens, Avarna Shakti of Maya fully active. • Every Jiva is ignorant of basic truth.

60

Who am I? Intrinsically Brahman

Incidentally with Name and Form

• When name, form, function goes, I – Brahman was, is, ever will be. • This fact I don’t know. Samsara Cause - Agyanam - I think I am mortal

Remedy - I am Brahman, immortal - Verse 13 - 21

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Topic III : Verse 13 – 21

a) Samsara Karanam (Cause) Cause of Human bondage. b) Samsara Parihara (Remedy). Verse 13 :

Indeed, maya has two powers of the nature of projecting and viling. The projecting power creates the world, beginning from the subtle body (the experiencer) to the total universe (the experienced). [Verse 13] Brahman (Sat – Chit – Ananda)

- Cause of Universe (Kaaranam) - Ignorance caused by Veiling power of Maya.

- Effect - Vikshepa Shakti Srishti - Jiva, Jagat, Ishvara

62

Avarna Shakti - Operates at individual level.

- Does not operate at cosmic level.

• Maya’s Vikshepa Shakti becomes operational at time of creation. • Maya is name of unmanifest Name + form which exists in Brahman before evolution of world. • Universe’s waking and sleep depends on universes Prarabda. • Principle at Micro and Macro level same. Sleep Individual

Cosmic

Laya

Pralaya

• 5 elements and 14 Lokas not created but manifest, unmanifest. • Substance behind = Brahman. 63

I am Mixture of

Sakshi

Mind

Eyes

Seer 3

Seer 2

Seer 1

Product of Viskhepa Shakti of Maya

Witness consciousness Seer 3

Seer 1 + 2

- Consciousness, Nitya Chaitanya Rupa. - Part of Brahman - Avyavaharyam - Higher, Satya Amsha

- Mithya Maya Products - Products of Vikshepa Shakti of Maya - Lower part - Useful for Transaction - Unreal

64

• I must have above knowledge, then I will have no Samsara. Brahman

Maya – Power

- Pure existence, consciousness, Real

- Unmanifest Name and Form – Unreal.

Bhagawan’s Vikshepa Shakti

Individual’s Vikshepa Shakti

- At time of Srishti, throws out universe + Individual Sukshma Shariram.

Bhagawan - No Avarna Shakti - Knows Atma

- At time of Dream, throws out dream universe which was in unmanifest form, in waking condition. Individual - Avarna Shakti covers waker - In dream we feel, it is real. - In waking, we feel real because of powerful Maya Shakti.

65

Verse 14 :

Creation is the manifestation of names and forms in the Reality which is Existence Consciousness - Bliss, like foam etc. in the ocean. [Verse 14] Example : Temporary Phenomena

Wave / Foam on

Creation on

Ocean

Independent reality

- Caused by Wind - Temporary Phenomena - Mithya Nama Rupa

- Caused by Vikshepa Shakti of Maya - Cause of Samsara 66

Ananda - Anantha - Limitless, infinite

- Not Emotion in Mind

• Avarna Shakti covers distinction between Satyam and Mithya. • Example : Take Green Chilli instead of green beans. 2 Levels of Avarna Shakti

- Internal - Individual level - In sleep, Vikshepa Shakti takes over and creates dream. - Nidra Shakti operates in dream body and dream seer takes over. - If there was no Avarna Shakti, I would know it is a dream in dream and it is my creative power.

- External - World level

• Avarna Shakti covers waker and dream becomes a problem. 67

Verse 15 :

The other power (veiling power of Maya) veils the distinction between the Seer and the seen within, and the Reality and the creation outside. It is the cause of Samsara. [Verse 15] Avarna Shakti : Veils – Covers – Difference Inside -

Seer – Seen Sakshi – Mind Subject – Object Satyam – Mithya Drk - Drishyam

Outside - Sakshi - World

• Avarna Shakti covers Bheda – difference between Atma and Anatma. • I don’t know myself, mistake self as the mind.

68

I) Confusion at internal Level : Drk – Seer 3 - Sentient, consciousness. - Changeless

Drishyam -

Seer 1, 2 Observed Mind, sense organs Changing projection of Maya Shakti.

II) Confusion at External Level : Brahman / Bhagawan

-

Kaaranam Sat – Chit – Ananda Exists in 3 periods of time Satyam Gives security Depend on Brahman for Security.

World

-

Karyam Temporary Mithya Can’t give security Don’t depend on world

69

Verse 16 :

The subtle body in close proximity to the Witness and identified with the gross body, due to the influence of the reflection of Consciousness, shines and becomes the individual or the empirical embodied Self. [Verse 16] Samsara – Sorrow caused in 2 levels Internal Level - Subjective - If I know I am Sakshi, I will never require support from anyone. - Poorna, ever secure. - Now I say I require support - Mistake No. 1

External Level - Objective - Mistake No. 2 - I say, I am going to get required support from world, people, position. - Truth : I can have support only from Bhagawan in the form of Sat Chit Ananda.

70

Technical Language : • I am Sakshi Chaitanyam, in front of me is Sukshma Shariram – Lingam. • Mind is object in front of me, the Sakshi. • Nature of Mind is, it is always associated with a gross body.

• Body – Mind pair is subject to time, space, Prarabda. Example : a) Change in body – headache, stomach pain… emotions affects body – mind. b) Hormonal change… chemical changes, affects Body – Mind.

• Mind subject to body condition. • Body subject to time, space, Prarabdha. • Body – Mind complex, is Vyavaharika Jeeva, Karta, Bokta Samsari, bound. • Body – Mind – Sense organs, appear and disappear – manifest, unmanifest enlivened by me, Sakshi.

71

S. No.

Sakshi Seer No. 3

Mind Seer No. 2

Sense Organs Seer No. 1

1. Seen

- Mind

- Sense Organs

- External World

2. How is it formed

- Never formed - Always exists

- Formed by borrowing consciousness from Sakshi.

- Formed by borrowing consciousness from mind.

3. How does it function

- By mere presence - In my presence, I Sakshi, lend reflection to Mind. Mirror, natural. - Sun lends light to moon.

- Mind blesses sense organs with light of consciousness. - Has 3 states of experiences. - Identifies with gross body as self.

- Assists mind in waking state experiences.

Vyavaharika Jiva Embodied self Identifies with Gross body as self in waking

Subtle body as self in dream

Causal body as self in sleep72

• Unembodied Jiva = Atma or Paramatma. • Body + Mind + Reflected Consciousness = Samsari, ego, Ahamkara, Mithya. If I identify with - Body – Mind as self - No freedom

- Atma as self - Always free

• While living in the world, mind has to go through 3 states – waking, dream, sleep, nature. How to disidentify - Nature, can’t stop identification

- By Atma Jnanam, learn to disconnect, “Asangoham” - Learn to drop, drop the cover, veiling of Maya – ignorance.

73

Verse 17 :

The jivahood (finitude) of the jiva (individual) appears in the Witness also due to superimpositior. But when the veiling is destroyed, the difference becomes clear and that (notion of finitude) goes away. [Verse 17] • Unreal finitude / Jivahood

↓ Appears in Sakshi and disappears • When veiling, ignorance is destroyed by Atma Jnanam, finitude goes away. • Jiva merges with Ishvara. • Space in pot realizes one-ness with total space. • Self realisation! • Maya Shakti creates problem because of ignorance of fact, I am Sakshi, independently existing principle. • Body – mind – universe different from me the Sakshi, a fact to be understood. • When body – mind – world has a problem I say I am in trouble. 74

• Abhimana leads to Samsara. • Drop identification and be free. • I – Sakshi never have problem. Example : • Watching Tv, identifying with hero, shed tears.

• Guru comes and reminds us and shows Shastra mirror to see our real nature of Atma. Example : • Transparent crystal appears red. • Formless Jiva appears with form. Ramana : • Who has the problem? • Body – Mind – Inert? • Consciousness – Always sentient? • “Ego I” – has problem, fake entity.

• Problematic I – resolved. • Avarna Shakti, ignorance gone, by lighting lamp of knowledge by Sravanam, Mananam. • Doubt removing process is Mananam. 75

Nididhyasanam : • Owning up Sakshi. • Drop mistaken notions of Karta, Bokta, Pramata – Doer, enjoyer – Experience. • I Sakshi, am beyond the body – Mind – Sense organs and the world. Nirvana Shaktam :

I am not the mind, intellect, ego or memory (the four aspects of what is known as Antahkarana). Nor am I (the five organs of perception) the ear, tongue, nose, eyes, (or skin), nor (the five elements) the space, earth, fire, air and water. I am pure Knowledge and Bliss, I am Siva, auspiciousness itself. [Verse 1] • Body – Mind part of world – Anatma. • Shiva, Turiya Atma : Ever free, in 3 states and beyond.

76

Don’t work for freedom of Body – Mind

Sakshi - Atma

Never can be free

Never bound

Example : • For fleshy eyes – crystal appears red. • For Jnana Chakshu – eye of wisdom, crystal always clear, transparent. • In my Buddhi there is no more ignorance, Avidya. Example : • Sun never rises, is wisdom. • Moksha, only change in wisdom regarding Body – Mind complex, Samsara goes away.

77

Verse 18 :

Similarly, the veiling power covers the distinction of the creation and Reality and due to its influence, Reality appears as though undergoing modifications. [Verse 18] 2 confusions

Internal - Verse 17 - Sakshi and Mind - “I require support” notion dropped. - I am Poornaha, notion comes in. - Mind Resolved by Sravanam, Mananam.

External -

Verse 18 Creation and reality There is only one entity. Resolved by knowing 2 entities.

78

2 entities Brahman - Isness - Substratum - Substance

World - Name and form - Vacharambanam

Chandogya Upanishad :

O Somya, it is like this: By knowing a single lump of earth you know all objects made of earth. All changes are mere words, in name only. But earth is the reality. [6 - 1 - 4]

79

Substratum -

Clay Wood Gold Brahman

Name + Form -

- Real substance - Content of world - Sat Chit Ananda

Pot Desk Bangle World

- Not substance - Name, form, hollow

• Avarna Shakti of Maya covers difference between Brahman and world. Differences – Not known Internal - Sakshi – Mind, Body, Sense organs

External - Brahman – World.

80

• We don’t know changeless Sakshi or Brahman. • Know only changing body, mind, world. • I make world tangible and lean on it. Gita :

To those men who worship Me alone, thinking of no other, to those ever self-controlled, I secure for them that which is not already possessed (yoga) by them, and preserve for them what they already possess (ksema). Chapter 9 – Verse 22] • There is mutual transference called Adhyasa. • Continue to see the world, understand – it is Appearance, hollow, Mithya. • Handle and live in the world as Sakshi, ever free. • When mind seeks security, rely on Sakshi.

81

Nature of Brahman Anantha Limitless Sat - Existence - Pure

Limitless Chit - Consciousness - Pure

• Not part, product of matter, independent entity, survives Pralayam, can’t experience, ever subject. • Pure Sat, Chit, can’t say, think, Ashariram, Amanaha.

• It is Avyavaharyam, transactionless, survives death of Upadhi – instruments body – mind. • Bhagavans sample of pure existence, consciousness : Experience in sleep. Dakshinamurthi Stotram :

82

On folding up all the functions of the senses, He who enters into a state of deep-sleep and there becomes existence veiled in maya, like the sun or the moon during eclipse, and who, on waking, remembers to have slept.. To Him, the divine teacher, Sri Dakshinamurthy, is this prostration. [Verse 6] • Sleep State :

o All names – forms resolved. o Don’t claim, we are existing. o We are conscious without knowing we are conscious. • We are pure Sat – Chit. • Upon that Brahman, Jagrat and Svapna Avastha of Bhagawan are superimposed. Brahman (Total) Srishti

- Jagrat - Svapna Svapna - I am dreamer, created dream world.

Pralayam

- Sleep Jagrat - Bhagawan is dreaming, we are in dream.

83

Adhishtanam

Adhyastha

- Brahman - If we don’t have body, mind, we will continue to exist as Sakshi Chaitanyam (Seer No. 3)

- Superimposed – Name and form. - Vikshepa Shakti of Brahman useful to create the Jagrat world.

Revision – Story so far : I Sakshi / Brahman Original Consciousness - Not creator of Maya

- Always remain uncreated - Vastavam

Maya Shakti – 2 Levels : I) Individual Level : Subjective level • Has given me (Jiva) body – mind, Mayikam product which has come to me and useful to me. • If Mayikam body – mind is not there, I – Sakshi cannot be world, or claim I am Sakshi.

84

• Remaining as Sakshi, can’t enjoy. • Can act because of Mayika, Body – Mind complex, given by Maya Devi. • Mayas Vikshepa Shakti has given body – mind. Because of Maya I can’t differentiate Vastavam - I – Sakshi Chaitanyam at subjective level is reality. - Drk - Satyam - Atma

Mayikam -

Mithya Body – Mind – World Drishyam Anatma

• This difference is concealed.

• Problems of body – mind transferred to Atma – original I. • Body – Asti, Jayate, Vardate, Viparyate, Apakshiyate, Vinashyati. (Tattwa Bodha – 6 modifications). 85

Tattwa Bodha :

That which is made up of the five great elements that have undergone the process of pancikarana, born as a result of the good actions of the past, the counter of experiences like joy, sorrow etc and subject to the six modifications namely, to potentially exist, to be born, to grow, to mature, to decay and to die - is the gross body. [Verse 10] Body’s Samsara - 80 years

Minds Samsara - One Yuga… - Millions of Years

• I don’t have objectivity with reference to body – mind. • Non discrimination between real I and apparent I is difference between Vastavam and Mayikam. 86

II) Objective Level : • Problem through objective world. 2 principles operate in the world

Vastavam Angle - Changeless Brahma Adhishtanam. - In creation, pure existence.

Mayikam Angle - Changing name + form.

Brahman Vyashti - Individual - Avidya - I am witness, consciousness.

Samashti - Total - Maya / Moola Avidya

- Body – Mind - Name + Form

- I am pure existence.

- World 87 - Name and Form

• I – am : Stands for pure existence, consciousness, Anantham principle. • Transferring changes of world to Brahman, I suffer. • Non existence never possible because existence is Nityam. 2 fold confusions Atma - Anatma

Brahman Prapancha

• Only remedy to solve problem of Samsara : o Know Atma is ever secure. o World ever insecure.

88

Verse 19 :

In this case also by the destruction of the veil the distinction of Reality and creation becomes clear. Of the two, the modification exists in the creation, never in Reality. [Verse 19] Objective level : • Modification exist in world not in reality, Brahman. 2 Shaktis Vikshepa Shakti - Gave body, mind, to enjoy the world and Vedas.

Avarna Shakti - Allows Vikshepa Shakti to continue till Prarabda ends.

Knowledge - Form + Colour - Smell - Sound

Instrument - Eyes - Nose - Ears

89

• To look at face – Use Mirror. • To look at self – Use Shastra. Viveka

Subject Level - Tvam Pada Viveka Isness

- Independent - Nonperception of light.

Object Level - Tad Pada Viveka Clip

- Dependent - Not – nonexistence of light - Existence continues when clip is removed.

• Do Akasha Upasana, sensitises mind. • In pure existence, no Vikara, changes.

90

Verse 20 : Important verse

Every entity has five aspects - it is, it shines, it is dear, its name, and its form. The first three belong to Reality and the latter two to the world. [Verse 20] Every entity has 5 aspects Asti

Bhati

Priyam

- Existence - Common to all experiences Shabda, Sparsha, Rupa, Rasa, Gandha.

- Shines - Known, experienced - Knowledge means associated with consciousness.

- Dear to me or others. - I like clip, person.

Belongs to Brahman changeless component, Satyam.

Nama - Name

Rupam - Form

- Belongs to world, variable. - Component - Mithya

91

• Light, space, uniform and changeless, unnoticed. Ananda Reflected – Vishaya Ananda

Priya - Vritti - Low happiness

Modah - Vritti - Medium happiness

Original

Pramoda - Vritti - Higher happiness

- Brahma Ananda - Atma Ananda - Uniform in all

• Manifests in mind. • Temporary. Taittriya Upanishad :

92

The reality in the core of man and the reality which is in the sun are one. He who knows this, on Leaving from this world, first attains the Atman made of food, next the Atman made of Prana, next attains the Atman made of mind, next attains Atman made of buddhi and lastly attains the Atman made of Bliss… Regarding this there is the following Vaidika Verse. [2 - 8 - 12] • Hold to Satyam and not to Mithya Jagat.

93

Verse 21 :

Existence-Consciousness-Bliss is the same in space, air, fire, water and earth, and in deities, animals, man, and so on. Only their names and forms differ. [Verse 21] Brahman same in 5 Elements

Deities

Animals

Man

• Name and forms alone differ. • Consciousness, existence is same in all Jeevas. Ananda – Appears different due to reflection Food

Music

Lecture

• It is all expression, manifestation of one Ananda, it is all pervading. • Clip – Chit not manifest because mind not present. • When mind is there, Atma manifests as Sat Chit. • Avarna Shakti should be removed at individual subjective level.

94

Topic IV : Verse 22 – 31 – Vedantic Meditation Verse 22 :

Being indifferent to both name and form, and devoted to the Truth, one should always practise meditation both in the heart and outside. [Verse 22] We need to do : • Satya – Mithya Viveka.

• There is gap between – understanding and experience. • All have Brahman experience. Problem : • No assimilation of knowledge. Example : • Sugar not stirred in cup of tea. Nididhyasanam : • For internalizing, dwelling on the teaching. 95

Learn to say : • I am free. Samadhi Abhyasa : • Drop all roles, Ahamkara.

• Invoke Atma Svaroopa. Nirvana Shatkam :

I am not the mind, intellect, ego or memory (the four aspects of what is known as Antahkarana). Nor am I (the five organs of perception) the ear, tongue, nose, eyes, (or skin), nor (the five elements) the space, earth, fire, air and water. I am pure Knowledge and Bliss, I am Siva, auspiciousness itself. [Verse 1] • All roles temporary, none is Satyam. • When Calm mind prevails, can deal with Raaga – Dvesha. • Disappointment comes for those who have appointment with future. 96

Gita :

Having abandoned attachment to the fruits of action, ever content, depending on nothing, he does not do anything, though engaged in actions. [Chapter 4 – Verse 20] Sravanam - Objective orientation

Nididhyasanam - Subjective orientation

Gita :

He is not born, nor does He ever die; after having been, He again ceases not to be; unborn, eternal, changeless and ancient, He is not killed when the body is killed. [Chapter 2 – Verse 20] 97

• Learn to say I am free now. Meditation Nididhyasanam – 6 types Antara

Savikalpam

Bahyam

Nirvikalpam

Drishya

Shabda

Verse 27

Verse 28

(I)

(II)

Savikalpam

Nirvikalpam

Drishya

Shabda

Verse 29

Verse 27

Verse 28

Verse 29

(III)

(IV)

(V)

(VI)

Pure Sat Chit With manifest Nama Rupa

With unmanifest Nama Rupa 98

Focus On changeless Sat, Chit

Not on changing Vrittis

Done in 2 ways Take any thought within mind

Take one Vedantic thought

Drsya

Shabda

Thought 5 components Asti, Bhati, Priya

Name

Form Rupa

- Focus on sentient part

- Kama, Krodha, Daya, Anger, Anxiety, Bayam.

- Love / Hatred, different forms of thoughts Drop

99

Verse 23 :

The practice of meditation within is of two kinds: with duality and without duality. Meditation with duality is again of two kinds, that which is associated with the seen and with words. [Verse 23] Meditation 2 Types (With seen and words) - With Duality - Savikalpa

- Drishya – I & IV - With seen

- Without Duality - Nirvikalpa

- With words - Shabda – II & V - Asanga, Satyam, Shuddam, Adhishtana Sakshi

- Inside - III

- Outside - VI

100

Example : • Meditate on light and hand. Savikalpa

Nirvikalpa

- Take support of hand, focus on light. - Light all pervading, also in the hand.

- Drop the hand - Meditate on light in the same place of hand. - Light on hand has become one with all pervading light.

Example : • Similarly meditate on consciousness and thought. Savikalpa - Thought plus consciousness.

Nirvikalpa - Consciousness alone everywhere.

• Verse 22 + 23 introduces topic of 6 meditations. • We can choose any one we like, according to our aptitude. Goal : • Reach my higher nature Nirvikalpa, Nirguna Atma. 101

Verse 24 :

Thoughts arising in the mind like desires, etc. are the seen. One should meditate on Consciousness as their witness. This is the meditation with duality associated with the seen. [Verse 24] Meditation No. I : Antara Drishya Anuvidda Savikalpa Samadhi :

• Meditation with “Seen” Duality in Mind. Savikalpa - Thoughts of desire, happiness, compassion, love, sorrow, rise and fall like waves. - Seen – Drishyam - Insentient - Pay attention light + consciousness.

Nirvikalpa - Drop thought, focus on consciousness. - I am the Drk Consciousness, witness, seer, Nirgunam, Nirakaram. - Pay attention on illuminator of thoughts in the mind. - Does not comes + go.

102

Advantage : • No need to remove thought. Gita :

I am the self, O Gudakesa, seated in the hearts of all beings; I am the beginning, the middle and also the end of all beings. [Chapter 10 - Verse 20] • 1st Vibhuti of Lord – “Aham” – Consciousness in all Jeevas. Savikalpa - Thoughts don’t pervade whole Mind. - Have form, shape – sorrow, pot, car – different forms. - Divisible, have impurities, Dosha.

Nirvikalpa -

Consciousness pervades whole mind. Formless Indivisible Attributeless, no good – bad Chaitanyam. - Can’t objectify illumining consciousness. - That illumining consciousness I am. 103

1st Stage - Thoughts arrive

2nd Stage - Notice Sakshi Chaitanyam, not Samsari, modificationless, motionless, divisionless

3rd State : • Claim Chaitanyam as Aham – I am. • I pervade my mind, illumine arrival and departure of thoughts. • Blankness known in sleep because of I – the formless Sakshi. • I – Nityaha… continues for ever.

Nirvana Shatkam :

I am not the mind, intellect, ego or memory (the four aspects of what is known as Antahkarana). Nor am I (the five organs of perception) the ear, tongue, nose, eyes, (or skin), nor (the five elements) the space, earth, fire, air and water. I am pure Knowledge and Bliss, I am Siva, auspiciousness itself. [Verse 1] 104

Gita :

Know me as the knower of the field in all fields, O Bharata. Knowledge of the field as also of the Knower of the field is considered by Me to be My knowledge. [Chapter 13 - Verse 3] • Knower in all fields. • Knowledge of knower is knowledge of God.

• I am not all minds, minds are resting in me. Example : • Space. • Cosmos disappears in me. Gita :

105

I do nothing at all, thus would the harmonised knower of Truth think – seeing, hearing, touching, smelling, eating, going, sleeping, breathing... [Chapter 5 – Verse 8] Knower

Karta – Bokta

- Truth principle, pure consciousness - Not doer, enjoyer

- Doing – Enjoying done by Pramata – Reflected Consciousness – Ego – I - Organs of knowledge and action.

In all Vedantic Meditation : • Use Aham, don’t say Sakshi, Brahman, Atma. • Then only Ahamkara gets weakened. Normal - Son, husband, wife, I.

Convert to - Comfortable, everfree Chaitanyam I.

• All objects occupy mind in form of Drishyam – Vrittis, son, daughter, Switzerland, office, Kama, Krodha, Lobha… • Chaitanyam illuminator of all Vritti. • Intimately together. • We are carried away by changing object not by unchanging Sakshi. • Let thoughts be centred on Chaitanyam by Nirakara Vritti. 106

Focussing means : • Notice there is Sakshi in mind. • Illumination in mind. • If you entertain thoughts of Sakshi, it is Drishya Anuvidha Savikalpa Samadhi. • Entire meditation can be done with : Objects -

Thoughts People on state With form Divisible Come and go Changing With Sanga, attachments

Pure light -

Consciousness Light on stage Shuddam, Asanga, pervading Changeless Pure

107

Verse 25 :

I am unattached, Existence-Consciousness-Bliss self-shining, free from duality, this is the practice of meditation with duality associated with words. [Verse 25] Meditation No. II : • Shabda Anuvidda Savikalpah Samadhi. • Meditation with duality – associated with words. Revision of Verse 24 : • Meditation on thought. 1st Stage : I. Chaitanyam is Sakshi of thoughts. II. Use thought as Aid to come to Chaitanyam. • To show light, bring hand. III. Thought is only a medium. • Use reflection to come to Chaitanyam. IV. Negate thoughts. V. Mind gets facility to remain in consciousness, awareness. VI. Stay as Sakshi.

108

2nd Stage : I.

See other characteristics of Sakshi.

II.

Mind stays in light / consciousness, not slip into thoughts / Hand.

III. Say : Nirvikara Nitya Nirmala, Ajaha, Svayam Jyoti and arrive at features of Chaitanyam. 3rd Stage : • That Chaitanyam I am. Gita :

He is not born, nor does He ever die; after having been, He again ceases not to be; unborn, eternal, changeless and ancient, He is not killed when the body is killed. [Chapter 2 – Verse 20] • When world is used, you will remember. • Meditation after Sravanam. • Take one feature in each session. 109

2 types of Meditation Drishyam

Shabda

Verse 24

Verse 25

• Kama – Krodha – thoughts arrive with form, light of consciousness is formless. Thoughts

I am

Illumined

Illuminator

In Shabda : • Don’t have relationship with anything in creation. • Svayam Jyoti – Because of consciousness, thoughts are illumined. All sorrow causing delusions Ahamkara

Mamakara

I belong to these people

Others belong to me / mine

110

• Most of the time, we are disturbed by one of our relations. • 1st become mentally, a Sanyasi. Words to use in Meditation : I) Sat :

• Pure existence, not part of body – Mind, not property, I exist everywhere. II) Chit : • Pure Consciousness – not conscious of objects, thoughts, beings. III) Ananda : • Pure bliss without objects. Experienced pleasures of the world : • All are my reflections in thought form. • Experiential pleasure does not come from outside. • Running outside to Europe, Badrinath is struggle, Samsara.

Gita : Chapter 2

111

The Blessed Lord said : When a man completely casts off, O Partha, all the desires of the mind and is satisfied in the Self by the Self, then is he said to be one of steady wisdom. [Chapter 2 – Verse 55] • I am Atma Ananda, eternally present. • My reflection is temporary experiential pleasure, subject to arrival, departure.

IV) Svayam Prabha : • I am self evident, no effort required. • To experience objects we have to turn in direction. V) Sva Prabhava :

• Don’t need to go to any Avastha to experience Chaitanyam. VI) Dvaita Varjitaha : • As Sakshi – Dvaitam. Drk

Drishyam

Satyam

Thought – Mithya

112

• As Sakshi, Sakshyam is presupposed. • I am not even Sakshi when mind, body, not there. Manudkya – Vaithathya Prakaranam :

• Experience of Dream or waking not proof of reality. • Rope Snake = Entire Dream World = Entire waking world = Mithya. • Appearance. Final Step : • Replace Sakshi by Aham. • Aham Satyam, Jagan Mithya. • If world and me same order of reality, it can influence, be powerful andhurt me. • Claim world as Mithya, fear will go. • Time – persecutes me if I am not knowledgeable that it is of a lower order.

• Mithya World – as good as fake Rs. 100, as good as nonexistence, there – not there no difference. • Satya – Mithya – Very important discovery in Vedanta of Atma – Anatma.

113

Meditation Yogic - Chitta Vritti Nirdoha

Vedantic -

Entertain Vedic thoughts. Papa Punya Rahitaha – No merit - demerit Shuddham – Pure Asangoham – Unconnected Sat Chit Ananda – Existence, consciousness, bliss Nityaha – eternal Sarvagataha – All pervading Nirvikaraha – Without modification Dvaita Varjitaha – Nondual Svaprabhavaha – Self evident Svayam Jyoti – Self illumining Akhandam – Divisionless Poornaha – Complete, fulfilled

114

Verse 26 :

But, the non-dual state of meditation is like a flame in a place free from wind on account of complete absorption in the Bliss of Self-realisation, having ignored both the seen and the words. [Verse 26] 3rd Meditation : Internal Nirvikalpa Samadhi Drishya

-

Shabda

Deliberately produce thoughts by will + effort Subject – object division active. Momentum created after pedaling for sometime. Thoughts not natural, requires will Ohm Nama Shivaya – Sukshma Vritti thought continues for sometime - Subconscious subtle mind without will

Nirvikalpam

- Aham Brahma Asmi - Nondual state

115

Mind has capacity to think - With will and Ahamkara

- Without will – Ahamkara - Mind works sub – consciously with Sukshma Vritti Anuvritti.

Sleep

Samadhi

- Ignorance is there - Mind has Avidya Vritti “I don’t experience anything”

- Aham Sakshi, Svayamprabha Sukshma Vritti goes on in subconscious mind without will. - Jnana Vritti is there.

• We recollect experience of nonexperience on waking. • Meditation always connected with Vritti condition in the mind. Vritti Amsha

Sakshi

Dependent

Independent

116

Features of Sakshi :

Gita :

As the all-pervading ether is not tainted, because of its subtlety, so too the Self, seated everywhere in the body, is not tainted. [Chapter 13 - Verse 33]

• Normally problem Vrittis go round and round. • When deliberate mental activity stops, Sukshma problem Vrittis start automatically in subconscious mind. • Use this faculty with Aham Sakshi Vritti, Ahamkara Vritti weakens. • Triputi not prominent.

• In sleep mind has Avidya Vritti. • In Nirvikara Samadhi, it is Jnana Vritti, I am Brahman, Sakshi. • When I am Sakshi, Akhanda, Shuddha takes Rasa Amsha, takes possession of mind, mind in grip of Vedantic thought. 117

1st - Use thought - Come to consciousness - Drop thought

2nd

3rd

- Use deliberate words

- Aham Shuddaha, Amrutaha, Ananda Vritti comes without Ahamkara. - No Vikalpa, division of mind. - Undisturbed thought flow = Flame, undisturbed, in breeze, wind free place.

Panchadasi : When the mind gradually leaves off the ideas of the meditator and the act of meditation and is merged in the sole object of meditation (viz., the Self), and is steady like the flame of a lamp in a breezeless it is called the superconscious state (Samadhi). [Chapter 1 – Verse 55]

Gita :

As a lamp placed in a windless place does not flicker, is a simile used to describe the yogi of controlled 118 mind, practising yoga of the Self (or absorbed in the yoga of the Self). [Chapter 6 – Verse 19]

External Samadhi Bahya Samadhi Trayam

Bahya Drishya Sankalpa

Bahya Shabda Sankalpa

Bahya Nirvikalpa Sankalpa

Verse 27

Verse 28

Verse 29

119

Verse 27 :

As in the heart, in any outside object also the first meditation (associated with the seen) is possible. That meditation is the separation of the name and form from pure Existence. [Verse 27] Bahya Drishya Sankalpa : • Consciousness can be recognised only inside the mind as witness of thoughts. • Can’t experience consciousness anywhere outside.

• Consciousness meditation can be practiced only internally not externally. Internal Samadhi - Take thought, go to awareness in every thought. - Take neutral object without Raaga Dvesha, go to Atma.

External Samadhi - Watch movie, focus on screen

Example : Verse 20

120

Every entity has five aspects - it is, it shines, it is dear, its name, and its form. The first three belong to Reality and the latter two to the world. [Verse 20] Clip

Asti

Bhati

Priyam

- Belongs to clip - Drishyam

- Existence focussed, available - Consciousness is unmanifest - Drk Aspect Internal – Any Object - Kama, Krodha, Lobha. - Focus on Consciousness

Nama - Rupam

External – Any Object - Focus on existence - Separate existence from Name and form.

• Existence not a property part, product of clip…

121

Dakshinamurthi Stotram :

He who experiences at the time of realization his own immutable Self-in which the Self alone plays as the universe of names and forms, like a city seen in a mirror, due to the Maya power as though produced outside, as in a dream, to him, the divine teacher, Sri Dakshinamurthy, is this prostration. [Verse 1]

122

Verse 28 :

The reality is undivided, of the same essence, of the nature of Existence - Consciousness - Bliss. Such uninterrupted contemplation is meditation of the middle kind. [Verse 28] 5th Meditation : • Bahya Shabda Sankalpa. 1st stage

2nd stage

- Separate existence from name and form

- Dwell on features of existence. - Not part, not limited

• I can’t experience existence with medium to manifest. • Existence only one, not many. Chandogya Upanishad :

123

Somya, before this world was manifest there was only existence, one without a second. On this subject, some maintain that before this world was manifest there was only non-existence, one without a second. Out of that non-existence, existence emerged. [6 - 2 - 1]

Shastric Words : • Asangaha

• Sarvagataha • Akhanda – No Sajatiya – Vijatiya Bheda • Eka Aksharam – No Svagata Bheda. Revision : Internal Meditation

- Thought and consciousness - Thought and consciousness can’t be separately experienced - Absorbtion possible - Ego dormant - Finally come to consciousness

External Meditation

- Any object and existence - Clip and existence. - Finally come to existence

• Finally can claim “Aham Sat Chit Aham Asmi”

• One who claims consciousness inside is the one claiming existence outside. Upadesa sara : • Example : Flow of stream, flow of Ghee, flow of thoughts.

124

Verse 29 :

The total stillness within due to the experience of Bliss is the third kind of meditation as described previously. One should always spend time in the practice of these six meditations. [Verse 29] Meditation – VI : Nirvikalpa Samadhi • Conscious mind deliberately entertains existence and consciousness as self. • Aikyam happens in subconscious. Without effort – will-lessly Worry

Existence / Consciousness

• No Vikalpa in sub-conscious mind, Sukshma Vritti.

125

Sleep

- Subject, object division not fact.

-

Thought I am not experiencing anything. Blankness experienced Called Karana, Avidya, subconscious, Sukshma Vritti. - Non experience is form of experience.

Nirvikalpa : • Is Atma Ananda Dhyanam. • Rasa, person falls in love in that. Stabdibavah -

Stillness of Mind. Freedom from distraction Vijatiya Pratyaya Rahitam Well protected flame

Rasa Svadha Ananda : - In the Mind : - Drop - Temporary - Depends on Prarabda - Mind immobolised - Intrinsic : - Atma Anatma

126

Sahaja Samadhi : • No possessions, obligations, relations, transactions. • All thoughts, Ahamkara Vesham. • Play roles as per Prarabda. Gita :

I do nothing at all, thus would the harmonised knower of Truth think – seeing, hearing, touching, smelling, eating, going, sleeping, breathing... [Chapter 5 – Verse 8]

• • • • • • • • • •

When Vritti continues without will it is called Nirvikalpa Samadhi. First four meditations are deliberate. It is a possible consequence, can’t work for it. Depends on Karma Phalam, Ishvara. Is Samadhi compulsory for Moksha? Jnanam does not come from Samadhi but born out of Pramanam, instrument. Spiritual knowledge comes out of Mahavakya Vichara done with Guru. Samadhi practice equips intellect for better Sravanam. Intellect does not listen clearly because of obstacles. Realisation is like fruit in hand, will be crystal clear for a purified intellect.

127

Verse 30 :

When identification with the body disappears and the supreme Self is known, wherever the mind goes, there one experiences meditation. [Verse 30] What is the fruit of Meditation? • Identification with body – mind as self is dropped. • Mind is eternally in meditation. Sravanam - Primary Sadhana

Meditation - supportive Sadhana

Example : • Space never limited by presence, absence of Pot. • Always indivisible, limitless. • Similarly, I am always indivisible, limitless. • If the body is present or absent, I am Poornam. • I am consciousness with incidental body and I am not body with consciousness. 128

Claim more

Claim less

Atma

Ahamkara – Body – Mind

Deha Abhimana – Body – identification Samanya

Visesha

- Caused by Prarabda Karma - I experience body as long as body is alive - Biological experience of pain, hunger can’t go away. - Biological pain different than emotional sorrow.

- Intellectual conclusion - I am the physical body - Birth of body and death of body is my death. - Sense of Samsara, mortality is Agyana – ignorance born identification, intellectual notion. - Vedanta destroys this conclusion.

After realisation : Gita

129

This is the Brahmika state, O son of Prtha. Attaining this, none is deluded. Being established therein, even at the end of life, one attains to oneness with Brahman. [Chapter 2 – Verse 72]

• No delusion in life, body is Mithya, all experiences in life Mithya, Aham Satyam. • I am available, outside body as Sat, inside body as Chit.

• All perceptions happen.. I am aware of Sat Chit in the background always, natural rememberance, Sahaja Samadhi. (Like Musicians Sruti) • Nitya Chaitanyam is directly experienced all the time. • All Prarabda is false, Jagat is Mithya, an appearance.

130

Verse 31 :

The knot of the heart is cut, all doubts are resolved and all his karmas get exhausted when the vision of Him, who is high and low, takes place. [Verse 31] • This Verse from Mundak Upanishad. Ishvara - Karanam, cause - Unmanifest name and form

Jeeva - Effect – Karyam - Manifest name and form.

Knot - Ignorance - Desires

Heart - Mind

• Knot of heart = Mental ignorance. • Knot ties me because I take myself as body. 3 Knots Agyanam

Samshaya

Viparita Bhavana

131

• All 3 destroyed by Brahma Jnanam and this results in Sanchita, Agami, Prarabha Nasha. • Ego rising and ego falling (like stars) • Does not affect Jeeva, after Surya of Brahma Jnanam has Arisen. Subjective non-discrimination - mixup

Real

Unreal

- Seer - Chit

- Seen – body – Mind complex

• Knot of heart = Mental ignorance. • Knot ties me because I take myself as body. Objective mix up Real - Brahman - Sat - Existence

Unreal

- Seen Nama Rupa Prapancha 132

Solution Take out from body – mind complex

Take out Sat from Prapancha Universe

• Chit Inside = Sat Outside

• I = Sat Chit Atma = Satyam. • Body – Mind complex, world = Mithya. • Removal of ego identification is tough. • Moksha = Dropping ego… • I love my individuality, dropping not easy. • Knot in the heart is connected with individuality. • Ego is another name of mortality, insecurity. • Ahamkara Nasha = Jeevan Mukti. Knots cut - Hence

- Jeevan Mukti while living

- Videha Mukti - All Karmas end - No more bodies taken up as ego destroyed.

133

• Jnani – Merges with Bhagavan, gets freedom from rebirth of body. 3 planes of consciousness Vyavaharikam - Jeeva in Jagrat

With Ego - Samsari

Pratibhasikam - Jeeva experiencing dream

Paramartikam - Jeeva realizes his changeless nature

Without Ego - Jeevan Mukta - Same as Paramartika Jeeva - Teaching over

• In some books of Drk – Drishya Verses 32 – 46 not there. • It is there in Ramakrishna Mission book.

134

3 concepts of Jiva Paramartika - Verse 32, 33, 34, 42 - Not associated with world - Original consciousness - Absolute reality - Sakshi, Kutastha Chaitanyam - Unnegatable reality - All pervading - Never resolves - Advaitam, ever is - No Paramartika Prapancha, hence higher order.

Vyavaharika

Pratibhasika

- Verse 35, 36, 37 - Has waking world field of experience - Reflected consciousness 1 in Vyavaharika Shariram and Prapancha. - Enclosed, reflected consciousness in Vyavaharika Mind. - Limited - Ishvara, Maya Shakti cause of wakers body world projection. - Available only in Reflecting Medium, till it is active. - Folds up in Dream.

- Verse 38 - Has dream world as field of experience - Reflected consciousness 2 - We are Ishvara in dream world. - Create world by Nidra Shakti - Wakers mind knows dream as dream. - Folds up on waking

135

Verse 32 :

There are three conceptions of Jiva (Consciousness), namely, as that limited (by) Prana etc., as that presented (in the mind) and the third one Consciousness as imagined in dream (to have assumed the forms of man etc.) [Verse 32] • Paramartika Jeeva : Original Consciousness I.

Consciousness not part, product, property of body.

II.

Consciousness has independent existence.

III. Eternally exists, Satyam. IV. Existence does not depend on Body – Mind. V. After destruction of whole universe, original consciousness will continue to exist. VI. That Original Consciousness is not available for transaction, no medium. Taittriya Upanishad :

136

“I am the stimulator in the tree of universe. My fame (Glory) is high as the peaks of the mountains. High and pure am I like the essence in the sun; I am the power and the wealth, effulgent with intuition. Intelligent, imperishable and Undecaying am I this is the sacred recitation of Trisanku, after he realised the Truth. [1 - 10 - 1]

• Thoughts of Mukta Purusha. • Claim Paramartika Jeeva as my real nature, I put Vesham of Vyavaharika Jiva.

• Know I am relationless Brahman – not father, son, husband, wife, sister I. Upadesa Sara :

One who gives up the conditionings gains Self-realisation. The vision of the Lord as the Self is true God-realisation. [Verse 25] • Don’t take Vesham / dress as yourself. • In transactions, play role with knowledge, background of Turiyam, role will not bind.

137

Verse 33 :

Limitation is illusory but that which appears to be limited is real. The Jivahood (of the Self) is due to the superimposition of the illusory attributes. But really it has the nature of Brahman. [Verse 33] Jeeva Really not enclosed in Body / Mind / Intellect

Seemingly enclosed in Body / Mind / Intellect

• All pervading space – not pot space. • All pervading consciousness, space can’t be cut, burnt, dried. • All bodies exist in consciousness, supported by consciousness, resolve into consciousness. • Body does not limit consciousness. • Hence consciousness is indivisible.

• Body is Maya Kalpitam… lower order of reality. 138

• It looks as though I consciousness am located in body, but I am everywhere. • We commit mistake because of reflected consciousness. Chidabasa in waker Falsely transferred to chit

Creates experiences of dream world.

• Paramartika experience like sleep experience without world, body, mind (Taste of Paramartika Jeeva). Chandogya Upanishad : • During sleep, we are one with Paramatma. Shastras : • You are not Vyavaharika Jiva or Pratibhasika Jiva but Paramartika Jiva. • This verse tells us that, limitation of Paramartika Jeeva is felt because of superimposition. • Svarupa of Paramartika Jiva = Brahmatvam. • Nature obtains all the time. • Aham Brahma Asmi – Nitya… 139

Verse 34 :

Such Vedic statements as That Thou art etc. declare the identity of partless Brahman with the Jiva who appears as such from the standpoint of the Theory of limitation. But it does not agree with the other two views (of Jiva). [Verse 34] • Tat Tvam Asi = You are that Brahman. • Only when mind comes, reflection is formed, it is temporary. • I can never see original face in mirror – only reflected face can be objectifiable. • Existence can’t be doubted. • Mahavakyam is Pramanam for Poornam Brahman, free from all limitations. Pratibhasika -

Only in dream time Appearance Tvam Pada Vachyartha Reflected Consciousness

Vyavaharika

Paramartika

- Only in waking time - Appearance - Tvam Pada Lakshyartha

- Always existent - Revealed by Shastra - Tvam Pada Lakshyartha

• Learn to withdraw from Vyavaharika and Pratibhasika Jiva 140

Verse 35 and 36 :

It is because the fallacious presentation of Consciousness located in the Buddhi performs various actions and enjoys their results, therefore it is called Jiva. And all this, consisting of the elements and their products which are of the nature of the objects of enjoyment, is called Jagat (universe). [Verse 35 and 36] Vyavaharika Jiva : • Paramartika Jeeva is identical with poornam Brahman. • Then, how does Vyavaharika Jiva rise from Brahman? Imagine a state : No Vyavaharika Jiva

Pratibhasika Jiva 141

Paramartika Jiva Alone there Aitareya Upanishad :

In the beginning, verily, Atman (Self) alone was this (the Universe)… nothing else active whatsoever… He thought I shall indeed create the worlds. [I – I – 1]

• Paramartika Jiva Brahman decided to use his Maya Shakti. • Cosmic Nidra Shakti = Maya. • Projects waking state. • Comes down and identifies with waking body. Becomes Vyavaharika Shariram

Vyavaharika Chidabasa

Vyavaharika World 142

• Dreamer in dream looks upon dream as real, has veiling of waker. • Waker forgets his higher Paramartika status with Maya Shakti. • Avidya = Cosmic sleep power = Maha Shakti. I – Brahman – infinite have 2 powers Avarna

Vikshepa

- Forget my Poornatvam, status, Akhandatvam divisionless status because I am immersed in the waking world. - No time to wake up. - We refuse to wake p because of Avarna Shakti of Maya.

- Generates world + body - Upon me, project Vyavaharika Jeeva associated with Sthula Sharira. - I don’t accept fact, I have projected. - I am caught in my own Maya.

Verse 36 : • Consciousness present in Buddhi is Karta, Bokta, Jiva. • 5 elements are objects of enjoyment called world. • Jeeva = Chidabhasa – Reflected in Mind. 143

Mind - Mirror Chid – Abhasa Reflection in Mirror

Paramartika Jeeva Sat Chit Ananda • As Chidabasa become karta, Bokta, Associated with body – mind complex. • Whatever I do as Chidabhasa, produces Punyam – Papam. • Vyavaharika Jiva can’t escape his past.

• Dream put an end only by waking up Mundak Upanishad :

Let a brahmana (an aspirant), after he has examined the worlds gained by Karma, acquire freedom from all desires, reflecting that nothing that is eternal can be gained by Karma. Let him, in order to obtain the knowledge of the eternal, take sacrificial fuel (Samit) in his hands and approach that preceptor alone who is well-versed in the Veda-s and is established in Brahman. [I – II – 12]

• I Paramartika Jeeva haves chosen to associate with my inferior nature.

144

Verse 37 :

These two, dating from time without beginning, have (only) empirical existence and exist till one attains liberation. Therefore both are called empirical. [Verse 37] • Why Jeeva called Vyavaharika Jiva? • Because Chidabhasa is involved in all transactions. Paramartika Jeeva

- Avyavaharyam - Not associated with any Jagat

Waker Jeeva

- Can’t do transaction in dream.

• Beginning of dream can’t be talked about. • For waker – dream is not there. • Can dreamer ask : o How long was I dreamer and when did I start dreaming. o He must be knower of waker first. • Beginning of dream is end of waking. • Beginning of waking is end of Turiyam.

145

• Until spiritual awakening, Vyavahara continues. Dakshinamurthi Stotram :

He who experiences at the time of realization his own immutable Self-in which the Self alone plays as the universe of names and forms, like a city seen in a mirror, due to the Maya power as though produced outside, as in a dream, to him, the divine teacher, Sri Dakshinamurthy, is this prostration. [Verse 1] • Ego I and world are my higher I – Turiyam I’s projection and will continue till Moksha is attained. • Example : o Svapna, my Nidra Shakti. o Light in which we see waking is our higher pure existence, consciousness. • Waking is cosmic dream. 146

Katho Upanishad :

Arise, awake ; having reached the great (teachers) learn (realize that Atman). Like the sharp edge of a razor is that path, difficult to cross and hard to tread – thus say the wise. • I – Paramartika Jiva am projecting Vyavaharika Jiva + Jagat. My power as Brahman Nidra Shakti

Maya Shakti

To project Dream State

To project Waking State

• Capacity to project Dream or waking is called Vikshepa Shakti. • Gain knowledge of Brahman and wake up.

147

Verse 38 :

Sleep, said to be associated with Consciousness wrongly presented (in the mind) and of the nature of concealment and projection, at first covers the (empirical) individual self and the cognized universe, but then imagines them (in dream) afresh. [Verse 38]

Pratibhasika Jeeva : • How Pratibhasika Jeeva projects. • Dream inside dream. Paramartika Jeeva - Projects Vyavaharika Jeeva - Maya Shakti

Vyavaharika Jeeva - Projects Pratibhasika Jeeva - Nidra Shakti

What Nidra does? Avarna

Vikshepa (Kalpana Shakti)

Covers waker

Projects fake dream world

148

What Maya Does? Avarna

Vikshepa (Kalpana Shakti)

Covers Turiya Paramartika Jeeva

Projects fake waking world

• So tangible is this world…. Its impossible to say it is a dream…

149

Verse 39 :

These two objects (namely, the perceiving self and the perceived world) are illusory on account of their having existed only during the period of (dream) experience. It is because no one after waking up from dream sees those objects when one dreams again. [Verse 39] • Why are they illusory? • Perceptions only momentary… perceived only during dreamtime – space, waking – time – space not in absolute self, Turiyam. • Mandukya Upanishad : Vaithtya Prakaranam – 2nd chapter. In unreal world – Gradation exists

Waking - Superior - Rope Snake

Dream - Inferior - Rope - Snake

• Rope – Adhishtanam – Turiyam alone real. • Jagrat – Sushupti – Jagrat continuity is there, hence higher, dream – does not continue again – inferior. • What has temporary reality during experience is called Pratibhasikam. 150 • Dream exists for 90 seconds at time of rapid eye movement – sleep.

Verse 40 :

He who is the illusory Jiva thinks the illusory world as real but the empirical Jiva thinks (that world) as unreal. [Verse 40] Pratibhasika Jeeva

Vyavaharika Jiva

- Refuses to accept dream world as unreal. - He has to wake up and gain knowledge of waker - Waker alone knows dream is unreal.

- Refuses to accept waking world as unreal. - Has to wake up and gain knowledge of Turiyam. - Paramartika Jiva alone knows waker is unreal

151

Verse 41 :

He who is the empirical Jiva sees this empirical world as real. But the real Jiva knows it to be unreal. [Verse 41] Ignorant Vyavaharika Jiva Can never accept Waking world as unreal • Attains knowledge I am Paramartika Jeeva and it goes deep to subconscious level.

Understands : • I am Paramartika Jeeva (No existence of Paramartika Jagat). ↓ After waking up, knowing, there is some duration when Vyavaharika Jeeva + world still appears, because of Prarabda. • Vivekchudamani + Aparoksha Anubhuti – Pramanams.

152

• Example : Momentum of fan continues after it is switched off. • Flat earth, blue sky – appearances continue. • Jnani will say Advaita Jagat but senses will report Dvaitam. Chandogya Upanishad :

Sanatkumāra said: ‘Bhūmā [the infinite] is that in which one sees nothing else, hears nothing else, and knows [i.e., finds] nothing else. But alpa [the finite] is that in which one sees something else, hears something else, and knows something else. That which is infinite is immortal, and that which is finite is mortal.’ Nārada asked, ‘Sir, what does bhūmā rest on?’ Sanatkumāra replied, ‘It rests on its own power—or not even on that power [i.e., it depends on nothing else]’. [7 - 24 - 1] • Paramartika Jiva knows Jivatvam is Mithya. • Identifies with Chit, original consciousness. • Brahma Aikyam alone real for him. • Vyavaharika Jeeva becomes Paramartika Jeeva through wisdom.

153

Verse 42 :

But the Paramarthika Jiva knows its identity with Brahman to be (alone) real. He does not see the other, (if he sees the other) he knows it to be illusory. [Verse 42] Example : • Dreamer knows dream is unreal

• Waker knows waking unreal.

After Brahma Jnanam

154

Verse 43 & 44 :

As such characteristics of water as sweetness, fluidity and coldness appear to inhere in the waves, and then also in the foams of which the waves are the substratum, so also Existence, Consciusness and Bliss which are the (natural characteristics of Sakshin) appear to inhere in the Vyavaharika Jiva on account of its relation (with Sakshin) and through it similarly inhere in the Pratibhasika Jiva. [Verse 43 & 44] Verse 43 : • Waters – inherent quality of sweetness, fluidity, coldness appear to inhere in waves as substratum.. • Vyavaharika Jiva wakes up from Jagrat to Paramartika status and sees no Vyavaharika Prapancha but only he alone exists. Verse 44 : Important Verse • Existence, consciousness, bliss

↓ Inherent quality of Sakshi in Vyavaharika Jeeva because of its relationship as substratum.

155

• As Vyavaharika Jiva – Brahman Aikyam is a fake. • As Paramartika Jiva – Brahma Aikyam is a fact. • Jiva recognizes I was, is, ever will be Brahman. • Because of Sravanam, Mananam, Nididhyasanam, Jiva retains fact in subconscious mind all the time. • Conscious mind ↓ I am relative personality, father, son • My response to situation depends on what my status is of conscious mind. • Jnana Nishta required at subconscious level. Gita :

It is not that at any time (in the past), indeed was I not, nor were you, nor these rulers of men. Nor verily, shall we ever cease to be hereafter. [Chapter 2 - Verse 12 ] • Paramartika Jeeva does not invoke Ahamkara, Chidabhasa.

156

• Invokes to do duty, puts Vesham, Kanjuka – coat. • Remembers, incidental Mithya status.’ • When this Mithya status is forgotten, then the false world becomes Satyam. • Paramartika Jiva = Jeevan Mukti Jnani, wise.

• Why we can’t say all as real? • Paramartika Jiva alone enjoys 3 basic nature mentioned in scriptures. Sat

Chit

Ananda

Its own existence

Its own consciousness

Its own Ananda

• Chidabasa borrows all 3 from Paramartika Jeeva.

• Moon borrows light from sun. • Happiness borrowed by Vyavaharika Jiva does not stay permanently. • Happiness = Gap between 2 sorrowful experiences. • Vyavaharika Jeeva lends Satchit Ananda to Pratibhasika Jeeva. Water - Paramartika Jeeva - Limitless

Wave - Vyavaharika - Small

Bubble - Pratibhasika - Smallest 157

• 3 attributes of water : o Sweetness o Liquidity o Coolness to touch

• Borrowed by wave and bubble. • I am original water, whose nature is, Sat Chit Ananda. • Existence is my real nature, no birth, death. Gita :

He is not born, nor does He ever die; after having been, He again ceases not to be; unborn, eternal, changeless and ancient, He is not killed when the body is killed. [Chapter 2 – Verse 20]

158

Vivekchudamani :

That which has no caste, creed, family or lineage, which is without name and form, merit and demerit, which is beyond space, time and sense objects ‘That Brahman thou art’ Meditate on this in your mind.[Verse 254] • I can claim immortality by claiming Brahman. (like water) • Biography of wave not in hands of wave but in the hands of wind… Prarabdha.

• Wave is sometimes here… there. • Claiming myself as bubble or wave is short life of ego I. • As water – eternal… • I must claim Paramartika Jeeva, called “Nitya Sakshi”. • I lend my natural Sat – Chit Ananda feature to Vyavaharika Jeeva… temporarily. Chidabhasa is associated with temporary body. • Consciousness of dreamer lent by waker. • Wakers mind consciousness lent by Sakshi Chaitanyam.

159

Verse 45 :

With the disappearance of the foam (in the wave), its characteristics such as fluidity etc. merge in the wave; again with the disappearance of the wave in the water, these characteristics merge, as before, in the water. [Verse 45] 3 Attributes - Go from Water to Wave and Bubble

3 Attributes - Sat Chit Ananda goes from Paramartika Jeeva (Brahman) to Vyavaharika Jiva (Waker) and to Pratibhasika Jiva (Dreamer)

What happens when bubble bursts? • It quietly slides down to wave. • When wave destroyed, sweetness, liquidity, coolness merges with ocean water.

160

Svapna Jeeva Resolves into Jagrat Jiva Resolves into Paramartika Jiva • In Pralayam, all Jivas resolves into Paramartika Sakshi. • Before Srishti what Avasta is there… same Avasta after Laya... Advaitam.

161

Verse 46 :

With the disappearance of the Pratibhasika Jiva (in the Vyavaharika Jiva) Existence, Consciousness and Bliss (which are its characteristics) merge in the Vyavaharika Jiva. When that also disappears (in Sakshin) these characteristics (finally) merge in Sakshin. [Verse 46] • Consciousness is there in dream Tiger… resolves into wakers consciousness. • Wakers consciousness resolves in to Sakshi Chaitanyam.

I am existence, awareness Common to Waker

Dream

Sakshi

162

3 occasions of dissolution Deep Sleep

Death

- Experience Paramartika Jeeva - Proof Ananda Chandogya Upanishad : - Tata Sampanno Bavati..

- Temporary respite for Vyavaharika Jiva - Comes back to this world.

Pralayam Videha Mukti - Vyavaharika Jiva resolves into Sakshi, Brahman.

Chandogya Upanishad :

Uddālaka Āruṇi said to his son Śvetaketu: ‘O Somya, let me explain to you the concept of deep sleep. When a person is said to be sleeping, O Somya, he becomes one with Sat [Existence], and he attains his real Self. That is why people say about him, “He is sleeping.” He is then in his Self’. [6 - 8 - 1] 163

• I – Sakshi am eternal, immortal. • Galaxies rise and dissolve in me, Sakshi. Kaivalya Upanishad :

In me alone everything is born ; in me alone does everything exist and in me alone gets everything dissolved. I am That non-dual Brahman. [Verse 19]

• Don’t claim to be bubble, wave, but water.

• Enjoy Vesham, Role, don’t get carried away, smile, cry when required, bounce back like rubber ball. Do not get stuck on the ground like a clay ball. • My intrinsic nature is Sat Chit Ananda. • Sense organs know, mind experiences. • Consciousness, illuminator, without will, illumines mind only.

• Mind is relative seer – seen category. • I am eternal Drk. • Learn to drop Drishyam as Mithya and own ever eternal Sakshi, is the essential message of Drk Drishya Viveka. 164

Drk Drishya Viveka 3 Sections Verse 1 – 21 - Drk Drishya Viveka

Verse 22 – 31 - 6 Meditations / Nididhyasanam

Verse 32 – 46 - 3 Jeevas

165

DRK DRISHYA VIVEKA Top 16 Verses

Verse 1

The eye is the seer, and form (and colour) the seen. That (eye) is the seen and the mind is (its) seer. The witness alone is the Seer of thoughts in the mind and never the seen. [Verse 1] Verse 2

The forms are many and varied on account of differences like blue, yellow, gross, subtle, short, long, etc. The eye remaining the same sees (them) all. [Verse 2] Verse 3

The mind, remaining the same, knows the different characteristics of the eye such as blindness, dullness and sharpness. This also applies in case of ears, skin etc. [Verse 3] 167

Verse 4

Consciousness remaining the same, illumines the thoughts of desire, willingness, doubt, belief, disbelief, fortitude, and its lack thereof, modesty, understanding, fear and such others. [Verse 4] Verse 5

This (Consciousness) does not rise (is unborn) and does not set (is immortal). It does not increase or decay (is immmutable). It shines by Itself and It illumines others without any aid. [Verse 5] Verse 6

The intellect (thoughts) appears to be conscious on account of the reflection of Consciousness present in it. The intellect (thoughts) is of two kinds. One is the ego and the other is the inner 168 instrument (mind, intellect, memory). [Verse 6]

Verse 12

The one insentient subtle (body) which is constituted of mind and ego, goes through the three states, and it is born and it dies. [Verse 12] Verse 13

Indeed, maya has two powers of the nature of projecting and viling. The projecting power creates the world, beginning from the subtle body (the experiencer) to the total universe (the experienced). [Verse 13] Verse 15

The other power (veiling power of Maya) veils the distinction between the Seer and the seen within, and the Reality and the creation outside. It is the cause of Samsara. [Verse 15] 169

Verse 16

The subtle body in close proximity to the Witness and identified with the gross body, due to the influence of the reflection of Consciousness, shines and becomes the individual or the empirical embodied Self. [Verse 16] Verse 17

The jivahood (finitude) of the jiva (individual) appears in the Witness also due to superimpositior. But when the veiling is destroyed, the difference becomes clear and that (notion of finitude) goes away. [Verse 17]

Verse 20

Every entity has five aspects - it is, it shines, it is dear, its name, and its form. The first three 170 belong to Reality and the latter two to the world. [Verse 20]

Verse 23

The practice of meditation within is of two kinds: with duality and without duality. Meditation with duality is again of two kinds, that which is associated with the seen and with words. [Verse 23] Verse 24

Thoughts arising in the mind like desires, etc. are the seen. One should meditate on Consciousness as their witness. This is the meditation with duality associated with the seen. [Verse 24] Verse 25

I am unattached, Existence-Consciousness-Bliss self-shining, free from duality, this is the practice of meditation with duality associated with words. [Verse 25] 171

Verse 30

When identification with the body disappears and the supreme Self is known, wherever the mind goes, there one experiences meditation. [Verse 30]

172

Mahavakyas Laksana Vakya

Anubava Vakya

- Prajnanam Brahma - Conciousness is Brahman - Aitareya Upanishad [III – 1 – 3] - Rg Veda

- Ayam Atma Brahma - That self is Brahman - Mandukya Upanishad [Mantra 2] - Atharvana Veda

Upadesa Vakya - Tat tvam Asi - That thou Art - Chandogya Upanishad [VI – 9 & 10] - Sama Veda

Anusandhana Vakya - Aham Brahma Asmi - I am Brahman - Brihadaranyaka Upanishad [I – IV – 10] - Yajur Veda 2

12 Upanishads

-

Atharvana Veda

Yajur Veda

Sama Veda

4 Upanishads

5 Upanishads

2 Upanishads

Kaivalya Upanishad Prasno Upanishad Mundak Upanishad Mandukya Upanishad

Krishna Yajur Veda (3)

- Katho Upanishad - Taittriya Upanishad - Svetasvatara Upanishad

- Chandogya Upanishad - Kena Upanishad

Rig Veda

1 Upanishad Shukla Yajur Veda (2) - Aitareya Upanishad

- Isavasya Upanishad - Brihadaranyaka Upanishad

3

4

Mandukya Upanishad 4 Prakaranams (Chapters)

12 Mantras + 215 Karikas

Agama

Vaitatya

Advaita

Alatashanti

12 Mantras + 29 Karikas

38 Karikas

48 Karikas

100 Karikas

- Falsify, unreality of multiplicity. - Based on Sruti, Yukti, Anubava. - Plurality is false.

- Non dual Brahman is real. - Logically proved. - No illusion without real substratum. - Support = Advaitam non dual Brahman, alone real. - I can negate everyone + everything in creation but not my own existence. - Pure existence is Brahman.

- Torch rotated gives apparent designs of one glowing tip. - World illusion proved.

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AVASTA TRAYA VIVEKA

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Chapter 1

Agama Prakarana 12 Mantras + 29 Karikas Introduction

Atma Vichara

Omkara Vichara

2 types of Vichara (Enquiry)

Verse 3 – 7 (5 Verses)

Verse 8 – 12 (5 Verses)

Waker – I : - Viswa / Virat - Verse 3 Dreamer – I : - Teijasa / Hiranyagarbha - Verse 4 Sleeper – I : - Pragya / Ishvara - Verse 5 & 6 Turiyam – I : - Verse 7

Verse 8 : - Introduction. Verse 9 : - Upasana of Virat on “A”. Verse 10 : - Upasana of Hiranyagarba on “U”. Verse 11 : - Upasana of Ishvara on “M”. Verse 12 : - Own up silence Amatra as intrinsic “I”. 7

Chatushpath Atma Vichara Verse 1 Chaturmatra Omkara Vichara Verse 2

Introduction : • Belongs to Atharvana Veda. • Revelation of Lord to Manduka Rishi. Meaning of Mandukya Upanishad

- Rishi called Manduk

•

• •

- Manduka frog - Goes in hibernation for 6 months during rainy season. - Jnani in hibernation in meditation and comes out singing Ha hoo ha… in Taittriya Upanishad.

- Jumping frog - Hops and jumps - Jiva jumps from waking to dream in bed.

Karikas by Gaudapadacharya o Guru of Shankara – Govinda Padacharya. o Guru of Govindapadacharya – Gauda Padacharya. Agama means veda. Aim : Arrive at one absolute reality. 8

Verse 1 :

Harih Aum. Aum, the word, is all this. A clear explanation of it is (the following) : All that is past, present and future, verily, is Aum. That which is beyond the three periods of time is also, indeed, Aum. [Mantra 1]

a) AUM : •

One sound, Eka Aksharam Brahma.

•

Tasya – Iti.

•

Upavakyanam – explanation of Om is Brahman.

b) Yatcha Trikala Teetam : •

What was in past, is in present, will be in future = Om.

•

Beyond time = Unmanifest, Avyakta = Silence = Causal state, prakrti, unmodified state of entire creation = Om.

9

Om Manifest - Gross + Subtle

Unmanifest - Undifferentiated - Causal - No concept of time

•

Beyond Prakrti, 3 periods of time, in which concept of time arises = Om = Purusha.

•

Time = Krama Samvit

•

Awareness of sequence of experiences, thoughts.

•

Time arises only when sequence of experience begins.

c) Sarvam Idam : •

All this world with many forms, emotions, thoughts.

•

Chapter 13 Gita : Idam = Kshetram

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Om

Prakrti

Purusha

Manifest Sound

Manifest sound

- Unmanifest sound - Silence manifests as Shanti. - Basis for all sounds.

•

Infinite World = Forms, Emotions, Thoughts.

= Names = Words = 52 Letters = Vowels (Svara) + Consonants (Vyanjana) 1st Vowel / 1st Sound

Last Consonant / Last Sound

अ

म Sounds

Guttaral

Palatals

Retroflex - Cerebral

Dental

Labial

- Sound from throat to lips. - Ka, Kha, Ga, Gha, Na

- Ca, Cha, Ja, Jha, Na

- Tongue touches root of Mouth.

- Tongue touches teeth. - Ta, Tha, Da, Dha, Na

- Lips touch each other. - Pa, Pha, Ba, Bha, Ma 11

•

Others – य, र, ल, व

•

AUM – Sound contains all letters, words, names, form, emotion, thought, universe.

•

Close ears – will hear Om.

•

Omkara = Svarupa of Ganesh.

•

Basis for all sounds is Shanti. Shanti is not perceptible – Unmanifest make sound, keep quiet, Shanti manifests.

•

All sounds meant for manifesting silence. Real music makes mind silent.

•

When Om sound completed, it has merged in Shanti. That Shanti aspect of Om is Brahman.

•

Bindu Naad Kala Teeta = Om.

•

Sound in degrees of manifestation is Bindu, Naad, Kala.

Essence of Verse 1 : •

“Om is all this”.

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Verse 2 :

All this is verily Brahman. This Atman is Brahman. This Atman has four quarters (parts). [Mantra 2] a) Etat Sarvam is Brahman. •

All this is Brahman. Om Iti Brahman Om

Brahman

Name

Substance - Reality indicated by Om

•

What is the substance, reality, whose name is Om?

•

In the beginning “all” is pointed in terms of “Name”.

•

In verse 2, all w.r.t. substance - Brahman. Substance - Gold - All this is Gold

Name - Chain, Ring, Bangle names. - Gold is chain, ring, bangle.

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What is Brahman? Ayam

Atma

Brahman

This

Atma

Is Brahman

Verse 1 - Transcendental, timeless is declared Aum - All is Aum - Spiritual centre in Individual

Verse 2 - All this is Brahman - Spiritual reality behind world - Immortal, all pervading infinite, unconditioned, unborn - Spacewise limitless

Conclusion : • Aum = Brahman ↓ Individual I = Universal I World

Rests on Brahman, all pervading consciousness 14

Individual Space

Total Space

Limited

Limitless Reflected Consciousness in the Buddhi

Atman

This

-

Book Near to us Absolute Atma Atman, divine spark in us, experienced as the self.

Inert Matter

That

- Wall - That body, mind - World of object

Vitalised by Atman becomes sentient knowing principle

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Sentient (Like Electricity in Bulb) Perceptibility

Dynamism

- Seeing, hearing, feeling, thinking… running… • Atman has 4 parts, 4 fields of activities. • 3 parts resolve into 4th.

• 3 planes of consciousness we revel daily, 4th transcendental. • 3 merge to become one Turiyam, one whole. • In Atma, there is no waking, dream, sleep.

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Mandukya Upanishad Notes 1)

3 Orders TSV - Trivida Satta Vada - Paramartikam Vyavaharikam, Pratibasikam

2)

2 Orders of Truth

1 order of reality

DSV - Paramartika - Vyavaharikam

Adhyaropa

- Visishta + Others - Only Vyavaharikam

Apavada

- Brahman = Cause of world - Karana – Karya Sambandha

- Brahman independent - Paramartika - No Karana – Karyam Sambandha “Mahavakya”

- Vivarta Upadana Karana temporary status - Maya has real Karya Karana Status with world - Maya – Jagat Samana Satta

- Brahman – World - Binna Satta

3) Sat / Asat / Mithya 4) Vyavaharika Satyam : • That which can never be negated by any method except Brahma Jnanam.

5) Sagatiya, Vijatiya Svagata Bheda Rahitaha

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UNIVERSE OF CONCIOUSNESS Atma – Brahman – Chaitanya Svarupam

Jivatma (Vyashti - Individual)

Paramatma (Samashti - Total)

3 Sharirams (Prakrti, Matter, Nama / Rupa)

Atma Svarupam

Atma Svarupam

3 Prapanchas (Prakrti, Matter, Nama / Rupa)

Sthula (Gross)

Sukshma (Subtle)

Karana (Causal)

Sthula (Gross)

Sukshma (Subtle)

Karana (Causal)

Vishwa

Teijasa

Pragya

Virat

Hiranyagarbha

Ishvara

Waking

Dream

Sleep

Waking

Dream

Sleep 18

Mahavakya :

• One’s identity revealing statement. Mahavakya - Vichara Tvam (Vyashti) Vachyartha - Body / Mind / Intellect - Mithya - Avidya - Sopadhikam - Savikaram - Dvaitam

Lakshyartha -

Awareness Satyam Vidya Nirupadhikam Self evident, self existent - Beyond time, space objects. - Nirvikaram - Advaitam

Tat (Samashti) Vachyartha -

Cosmos Mithya Avidya Sophadika Savikaram Dvaitam

Lakshyartha - Awareness - Satyam - Nirupadhikam - Self evident - Self existence - Beyond time, space, objects. - Nirvikaram - Advaitam

Asi - Oneness - Lakshyartha - Kshetrajna, Purusha, Jneyam, Gunateeta, Sthitha Prajnya, Uttama Purusha, awareness - Nirupadhikam - Self evident, self existent - Beyond time space objects. - Nirvikaram - Advaitam 19

1) Katho Upanishad :

By mind alone could this (Brahman) be obtained (realised) ; then there is no difference here at all. He, who sees any difference here, goes from death to death. [II – I – 11] 2) Chandogya Upanishad :

Somya, before this world was manifest there was only existence, one without a second. On this subject, some maintain that before this world was manifest there was only non-existence, one without a second. Out of that non-existence, existence emerged. [6 - 2 - 1] 20

3) Chandogya Upanishad :

Sanatkumāra said: ‘Bhūmā [the infinite] is that in which one sees nothing else, hears nothing else, and knows [i.e., finds] nothing else. But alpa [the finite] is that in which one sees something else, hears something else, and knows something else. That which is infinite is immortal, and that which is finite is mortal.’ Nārada asked, ‘Sir, what does bhūmā rest on?’ Sanatkumāra replied, ‘It rests on its own power—or not even on that power [i.e., it depends on nothing else]’. [7 - 24 - 1] 4) Kaivalya Upanishad :

In me alone everything is born ; in me alone does everything exist and in me alone gets everything dissolved. I am That non-dual Brahman. [Verse 19]

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5) Taittriya Upanishad :

To him (Bhrgu) he (Varuna) Again said: “That from which these beings are born; that by which, having been born, these beings live and continue to exist; and that into which, when departing, they all enter; That sleekest thou to know. That is Brahman”. He, (Bhgru) Performed Penance; and after having done Penance….. [3 - 1 - 2] 6) Taittriya Upanishad :

From that (Which is ) this Atman, is space born; from Akasa, air; from air, Fire; from fire, water; from water, earth; from earth, herbs; from herbs, food; and from food, man. [2 - 1 - 2] 22

Verse 3 :

The first quarter (Pada) is Vaisvanara whose sphere of activity is the waking state, who is conscious of the external world of objects, who has seven limbs and nineteen mouths, and who enjoys the gross objects of the world. [Mantra 3]

Waker I : In Waking State • Attributed I (Endowed with Age, Size, Individuality). • Saguna I – No. 1 • Finite I, Limited I. • Contact world through gross body medium – Sthula Shariram. • Technical Name : Vishwa / Virat. Waker – Self : 1st Quarter • Not individual self – Vishwa but total self – Vaisvanara – Virat, cosmic being. • Waking state is address, sphere of Activity of Virat Purusha. • Gross physical cosmos. a) Bahish Pragya cosmic experiencer of physical world. • Jagrat purusha b) Sapta Anga : • 7 limbs of cosmic being – Sky, Sun, Moon, Earth, space, Heaven, Ocean.

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c) Eko Vimshati Mukaha :

•

Upadhis by which individual experiences the world. 19 Limbs

5 Jnana Indriyas

5 Karma Indriyas

5 Pranas

4 Antahkaranam

•

I am the self, am not physical body but one with the total universe, total cosmos.

•

Seeing this oneness is greatness of Mandukya Upanishad.

•

One who identifies with community, society has great strength.

•

One who identifies with nation / cosmos is Virat Purusha with great strength. Either you become All

Zero

Everything

Nothing

•

Struggle of everyone.

•

I want to become someone, something to be recognised.

Paradoxes in spiritual being

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Verse 4 :

The second quarter (Pada) is Taijasa whose sphere of activity is the dream-state, who is conscious of the internal world of objects, who has seven limbs and nineteen mouths and who enjoys the subtle objects of the mental world. [Mantra 4]

Dreamer I : •

In dream state.

•

Functions through Dream Body, Sukshma Shariram, Saguna I – No. 2.

•

Finite, localised, limited.

•

Technical Name : Teijasa and Hiranyagarbha.

•

Svapna Sthana

•

Antah Pragya

•

Not being at individual level (Teijasa) but total mind (Hiranyagarbha).

•

Entire cosmos at subtle mind level.

•

Saptanga + Ekovimshati Mukha. 7 Limbs + 19 Mouths

•

Praviviktabuk : Enjoyer at level of mind, where no physical object exists.

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Day dreaming :

Example : Brahmachari •

Sees marriage procession.

•

Quarrels with wife.

•

Lands in well.

•

Pravivikta buk = Experiencer of subtle object, thoughts = 2nd pada. Pure Conciousness identified with Total Cosmos - Virat Purusha - Vaishvanara - Vishwa

•

Total Mind - Hiranyagarbha - Teijasa

No distinction between individual and total made in Mandukya Upanishad.

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Verse 5 : Sleeper

That is the state of deep-sleep wherein the sleeper does not desire any objects, nor does he see any dream. The third quarter (Pada) is the Prajna whose sphere is deep-sleep, in whom all (experiences) become unified or undifferentiated, who is verily a homogeneous mass of Consciousness entire, who is full of bliss, who is indeed an enjoyer of bliss and who is the very gateway for the projection of consciousness into the other two planes of consciousness – the dream and the waking. [Mantra 5]

Sleeper I : •

In Sleep state.

•

Functions through Karana Shariram Saguna I – No. 3.

•

Attributes in resolved, dormant, potential, passive condition, not gone.

•

Limited I.

•

No time, no location.

•

Technical Name : Pragya and Ishvara.

•

Tritiya – Pada – Dear to us – 3rd Quarter.

•

Pragya

Ishvara

Individual

Total

Where one does not desire any object.

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a) Kamayate iti kamaha = desirer.

•

One who goes desiring. Kama – 3 meanings Desirer

Desire

Object of desire

b) Na Kanchana Svapnam Pashyati : •

There where one sees no dream.

c) Na Kanchan Kamam, Kamayate : •

Not waking or dreamer.

•

Sushupti = Deep sleep – dreamless.

d) Sushuptha Sthanaha : •

One who has sleep as the address, sphere of activity.

e) Ekibuta : • Being becomes one – Ekam. f) Pragyanam : • Knowledge was flowing out through mind + senses, experiencing objects. • Gates of waking + dream closed. • Conciousness inside gathered in one place. 28

g) Pragyana Ghana eva : •

It has become mass of conciousness at that time.

h) Anandamayo hi : •

Becomes Ananda Maya Svarupa not Ananda itself because wail of ignorance is still there.

•

Jiva in sleep is conciousness withdrawn from mind + senses and it has become mass of conciousness at one place.

•

Knowledge not flowing out. No particular knowledge.

i) Anandamaya buk : •

Experiencer of Ananda.

Nirasayahi ayam sthithihi : •

Effortless state, no struggle, no strife, since no perception, no agitation, no desire. It is not Ananda Sthiti of Atma. But sushupti in which disturbances of waking + dream are not there.

j) Chetomukha : •

Gateway to knowledge of waking + dream.

•

From sleep, person wakes up – Pragya / Sleep = Gate, door to dream and waking. 29

Pragya - w.r.t. total mind - Omniscient - Ishvara

• •

- w.r.t individual mind – Jiva. - Has knowledge in waking + dream. - Knower in potential form. - Dormant again wakes up.

If this point is grasped, whole Mandukya Upanishad is grasped. Joke : Some say – I have never dreamt. Some say, what else do I do… In Dream – 3 Entities

I

Other 40 Individuals

World

One individual • •

I – the individual dreamer is different from the world. When I wake up, I was not only one dreamer, but dream object and 40 others.

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• • •

In the dream – I am one individual : In the dream it is true that I am 3 entities on waking up only one. Svapna Abhimani (dreamer).. Not 3 entities. In dream I don’t know = 3 entities in dream. 3 entities in dream Individual Dreamer

- Svapna Purusha

•

• •

Svapna Abhimani

Svapna Drishta

- One identified with entire dream. - One identified with total dream.

- Illuminator of total dream. - Pure Conciousness illumining entire dream.

In dream I mistake as : o I am only dreamer. o I am not entire dreamer – one entity in which all individuals also exist. From Svapna Abhimani – standpoint, there is only one who has projected whole dream. One Svapna Abhimani alone is there. In his dream all individuals are also there. 31

Earlier – 3 Entities Individual

Total

Illuminator of Individual + Total

- When I wake up. - 40 can’t continue journey - All 40 disappear. There is only me.

- Has no real existence. - No independent existence.

Really, there is only Total

Illuminator

Pure Existence / Conciousness Next Step : • Total : Does it exist independent of Pure Existence / Conciousness. • What remains is pure Existence, Conciousness. • There is no individual or total. • One pure Existence, Conciousness is neither individual or total. • In dream, I am awake, go to sleep…

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• •

• • • • •

In pure conciousness, there is neither waking, dream, sleep, neither waker, dreamer, sleeper. That is the 4th state – pure being – truth. Jagrat Sthana

Svapna thana

Sushupti Sthana

Viswa

Teijasa

Pragya

1st Quarter

2nd Quarter

3rd Quarter

Pragya from total standpoint called Ishvara. In individual dream, there are 40 people. In Ishvaras dream, 5 Billion people + infinite world. I am one Sankalpa in mind of Ishvara. You are free because God alone is. Total being – w.r.t. Physical world

- Called Virat Vaishvanara

Total mind - Called Hiranyagarba

Maya / Unmanifest - State of creation - Called Ishvara 33

Verse 6 :

This is the Lord of all, this is the Knower of all, this is the inner Controller, this is the Source of all. And, this is that from which all things originate and in which they finally dissolve themselves. [Mantra 6]

•

Description of Pragya – Ishvara.

a) Sarva Ishvara : •

Ruler, lord of gross and subtle world.

b) Sarvagyaha : •

Omniscient.

c) Eso Antaryami : •

Inner controller of all.

d) Eso Yonih Sarvasya : •

Source of all creation.

e) Prabha-vapyayau hi bhutanam :

•

Origin of all beings + dissolution place of all beings.

•

We feel we are far removed from our own nature and feel strange.

•

Don’t understand, can’t appreciate, can’t accept.

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•

What are you? I don’t know – is ignorance.

•

We are that… told that… power of Maya….

Katho Bashyam : •

Upanishad, logic, teacher prove you are not Jiva but Brahman – disciple does not accept – nobody has told him you are body, he accepts.

•

No pramana, logic, experience to prove I am body, but I accept myself as body.

•

Vedas prove logically, but I can’t accept I am not body.

•

Our identifications only remain with our little body, mind, problems, worries, anxieties of life.

•

When great truth is revealed, can’t understand.

•

In live mind + assert our reality.

•

4th pada is in language of Negation.

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Verse 7 :

It is not that which is conscious of the internal subjective world, nor that which is conscious of the external world, nor that which is conscious of both, nor that which is a mass of consciousness, nor that which is simple consciousness, nor is it unconsciousness. It is unseen by any sense-organ, beyond empirical dealings, incomprehensible by the mind, uninferable, unthinkable, indescribable, essentially by of the Self alone, negation of all phenomena, the peaceful, the auspicious and the nondual. This is what is considered as the Fourth (Turiya). This is the Atman and this is to be realised. [Mantra 7]

Turiyam I : •

Essential nature, Sakshi I.

•

Free from all attributes, Nirgunam, Limitless.

•

To have attribute is to exclude all others. Attributes limit an object.

•

I am man – assertion. Many negations.

•

Shantam, Shivam, Amrutatvam possible only in Turiyam I.

Saha Atma Saha Vigneyaha : •

If you want peace, happiness, immortality you should know Atma as “Ayam Atma Brahman”.

•

Focus on knowledge of “Turiyam I” for Moksha.

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How can I know Nirguna “Turiyam I”? •

Know Turiyam I as Saguna I in waking, dream and sleep states. One I appearing in 3 states.

•

In which state is “Turiyam I” Available?

•

“Ekatma Pratyaya Saram”

•

Nirguna I, attributeless I should be discovered in and through attributed I.

•

7th mantra does not state that it is available only in Samadhi state or Turiyam 4th State.

•

Nirguna Chaitanyam obtains through Vishwa, Teijasa, Pragya.

How to arrive at Nirguna I from Saguna I?

•

Saguna I minus Gunas = Nirguna I = Attributeless.

•

Mother I minus Motherhood (Ahamkara) = Pure Chaitanyam.

•

Negate all attributes you know about yourself and own up the remainder as “Turiyam I”.

•

Waker I minus Attributes = Turiyam I = Ekatma Pratyaya Saram. 37

How to Remove Attributes? •

Need not remove attributes at all.

•

Turiyam I – can never be associated with attributes.

•

Light pervading body can’t take impurities of Body.

•

Light is Asanga, space is Asanga, Tv – Screen Asanga.

•

Turiyam I is Asanga.

•

Attributed I appears but not substantial, depends on Nirguna I to exist. Hence called Mithya.

•

I thought I had attributes. Attributed I born out of misconception.

•

I have to know I am attributeless – Turiyam I, all the time, throughout the Upanishad. It helps me to disown the attributes and understand my absolute, Paramartika Svarupam.

•

Ignorance makes me own attributes and become Vishwa, Teijasa, Pragya.

•

Vishwam to Turiyam Journey is in the form of knowledge.

•

Eka Atma Pratyaya Saram = Vishwa, Teijasa, Pragya Minus the attributes removed mentally.

How to become Turiyam? •

By knowledge, know and claim I am Turiyam all the time, know I am Shantaha, Shivaha, Chidananda Rupaha, Sivoham, Shivoham. 38

Specific Definition : 1st Pada

2nd Pada

3rd Pada

4th Pada

- Jagrat Sthana - Experiencer of Gross.

- Svapna Sthana - Experiencer of Subtle.

- Sushupti Sthana - Everything becomes one.

- No Sapta Linga

1) Nantah – Prajnam :

•

Not Vaishvanara, not waker.

2) Na-Bahis – Prajnam : •

Not dreamer, Teijasa – Hiranyagarbha.

3) Nobhayatah Prajnam : •

Not little awake and little dream.

•

Not combination of 2 states – Sleep + Waking or Dream + Waking.

4) Na – Prajnana Ghanam : •

Not Sleeper.

5) Na Prajnam :

•

Not knower of all things at one time.

•

Not separately or combined. Is it inert? 39

6) Na Aprajnam : Not inert Not

(1) Waker

(3) Inbetween

- Knower of objects in waking state.

- Knower

(2) Dreamer

- Knower of objects in dream state.

(5) Nothingness

- In Sleep

(4) Sthani Dharma Nisheda

- Knower of all objects simultaneously.

(6) Inert

- Not remains as object.

7) Adrishtam : • Not seen, not perception of senses. 8) Avyavaharyam : • Can’t transact with Atma. • No business, no give and take, because it is not object of any sense organ. • Can’t do.

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9) Agrahyam : •

Not object of organs of action.

•

Can’t kick or hold it like football.

10) Acintyam : •

Can’t think, unthinkable, incomprehensible, can’t infer.

11) Alakshanam : •

Has no signs, lingam, indicators because it is not object of perception.

•

Smoke : o Lingam for fire - Yatra yatra dumaha (Smoke), Tatra tatra vannihi (fire). o Lakshanam.

12) Avyapadeshyam :

•

No name can be given to it.

•

In pure conciousness, no object, no knower.

•

You give particular name, one particular object rises in mind.

•

Atma is nameless.

•

Awareness is of nothingness.

•

No way of knowing self. 41

13) Ekatma Pratyaya Saram : •

It is essence of one constant thought.

•

In waking : o I am – knower. o Knowledge goes on changing.

•

In Dream : o I am knower o Objects keep changing.

•

Waking not dream.

•

Dream not waking.

•

I thought remains.

•

What is that which remains when all thoughts…. I am driver, boss, is removed.

•

When all roles removed, pure I thought remains.

•

See essence of individuality, entity. 42

I Am

Human being

Happy

Ignorant

w.r.t. Body

w.r.t. Mind

w.r.t. Intellect

Ekatma Pratyaya Saram

- Names – Removed. - No form

14) Prapancho Upasamam : •

Prapancha – Jagat – World.

•

Upasamam – Cessation of world, Zero.

15) Shantam : •

No Mind.

16) Shivam : •

Most Auspicious.

17) Advaitam : •

Non-dual.

•

No 2nd thing to it.

•

One without a second. 43

18) Chaturtham Manyante : •

Really not 4th, considered 4th.

19) Sa Atma : •

That is Atma.

20) Sa Vigneyaha :

•

That should be known.

•

Atma : Neither knower or known but pure conciousness.

•

How it can be object of knowledge?

•

In ignorant state : We think we have to know that self.

•

In state of realisation – there is nothing. There is only one entity - Turiyam without a second.

•

Samadhi – not an Avastha like waking, dream – which comes and goes.

•

Samadhi – state – does not come and go away.

•

Mind is quiet, agitated. There where mind was absorbed, that conciousness is there even in state of Agitation. When mind is quiet or agitated, conciousness, awareness is there as I am, I am….

•

Conciousness not coming + going. 44

•

It is really one Turiyam which is appearing as 3.

•

Pure self itself called Virat, Teijasa, Pragya.. With respect to conditioning.

Example : Drama Actor – Acts like

Land Lord

Beggar

Prime Minister

•

Actor 3 roles + free from 3 roles.

•

One who played 3 roles Turiyam given 3 names – Waker / Dreamer / Sleeper.

•

Turiyam – actor – was in all 3 roles, and also free from 3 roles.

•

You are neither father, son, boss.. Na Antah Prajnam, Chidananda Roopa – Sivoham.

•

Nirvana Shaktam – 6 mantras is beautiful commentary on 7th mantra of Mandukya.

•

Not Mind, Buddhi, Doer, Enjoyer.

•

No Raag, Dvesha, Papa, Punyam, Joy, sorrow.

•

Ananda Svarupam.

•

Not meant for chanting but meditation.

•

Om = Atma.

•

Atma = Brahman

•

Atma = Chatushpath

•

No Pada – Just pure infinite being is the truth.

45

ATMA SVARUPAM

ATMA SVARUPAM – Other Upanishads In all Upanishads : •

Main definition of Brahman is Nirguna.

a) Mundak Upanishad :

That which is invisible, ungraspable, unoriginated and attributeless, that which has neither eyes nor ears nor hands nor legs – that is Eternal, full of manifestations, All-pervading, Subtlest of the subtle – that Imperishable Being is what the wise perceive as the Source of all Creation. [I – I – 6]

b) Keno Upanishad :

The eye does not go there, not speech, nor mind, We do not know That. We do not know how to instruct one about It. It is distinct from the known and above the unknown. We have heard it, so stated the preceptors who taught us That. [Chapter I – Verse 3]

•

Brahman not accessible to any sense organ.

•

If Brahman had attributes like color sound, it could have been object of sense organs. 47

c) Katho Upanishad :

One who is always of unrestrained mind and devoid of right understanding, his sense –organs become uncontrollable like the vicious horses of a charioteer. [ I – III – 5 ]

•

Not casually mentioned.

Katho Upanishad :

He, who has realised that (Atman) which is without sound, without touch, without form, without decay, and also without taste, without smell, without beginning, without end, beyond the Mahat (great), eternal and unchanging, is freed from the jaws of death. [I – III – 15]

•

Gradually built-up, Brahman doesn’t have Shabda, Sparsha…

48

d) Kaivalyo Upanishad :

For me there is neither Earth nor Water nor Fire, nor Air, nor Ether. Thus realising the nature of the Paramatman… the one who is in the cavity of the heart, who is without parts, without a second, the Witness of all, beyond both existence and non-existence, one attains the very nature of the Paramatman. [ Verse 23 ]

•

When 5 elements themselves are not there, no question of Gunas.

•

Shabda Gunas borrowed from Pancha Butas, Upanishad negates 5 Butams.

e) Taittriya Upanishad :

When this seeker attains the fearless oneness with Brahman who is invisible, incorporeal, inexplicable and unsupported, then he becomes free from fear. When however, he makes even the slightest distinction in Brahman, then there is danger for him. That very same Brahman Himself becomes the source of fear for him who makes a difference and who reflects not. To the same effect, there is the following Vaidika verse. [II – VII – 3]

49

f) Mandukya Upanishad :

It is not that which is conscious of the internal subjective world, nor that which is conscious of the external world, nor that which is conscious of both, nor that which is a mass of consciousness, nor that which is simple consciousness, nor is it unconsciousness. It is unseen by any sense-organ, beyond empirical dealings, incomprehensible by the mind, uninferable, unthinkable, indescribable, essentially by of the Self alone, negation of all phenomena, the peaceful, the auspicious and the nondual. This is what is considered as the Fourth (Turiya). This is the Atman and this is to be realised. [Mantra 7]

g) Brihadaranyaka Upanishad :

He said : O Gargi, the knowers of Brahman say, this Immutable (Brahman) is that. It is neither gross nor minute, neither short nor long, neither red colour nor oiliness, neither shadow nor darkness, neither air nor ether, unattached, neither savour nor odour, without eyes or ears, without the vocal organ or mind, non-luminous, without the vital force or mouth, not a measure, and without interior or exterior. It does not eat anything, nor is It eaten by anybody. [III – VIII – 8]

•

All as – negations. 50

h) Chandogyo Upanishad :

Sanatkumara said : Bhuma [the infinite] is that in which one sees nothing else, hears nothing else, and knows [i.e. finds] nothing else. But alpa [the finite] is that in which one sees something else, hears something else, and knows something else. That which is infinite is immortal, and that which is finite is mortal. Narada asked, “Sir, what does bhuma rest on?” Sanatkumara replied, “It rests on its own power – or not even on that power [i.e.. It depends on nothing else].” [7 – 24 – 1]

That bhuma is below; it is above; it is behind; it is in front; it is to the right; it is to the left. All this is bhuma. Now, as regards one’s own identity: I am below; I am above; I am behind; I am in front; I am to the right; I am to the left. I am all this. [7 – 25 – 1]

•

No hearing, smelling.

•

Uniformly all Upanishads talk of Nirguna Brahman which alone is Brahman‘s nature Not attribute. 51

i) Gita : Know that these (two prakrtis), are the womb of all beings. So, I am the source and dissolution of the whole universe. [Chapter 7 – Verse 6] Shining by the functions of all senses, yet without the senses ; unattached, yet supporting all ; devotion of qualities, yet their experiencer…. [Chapter 13 – Verse 15]

j) Brihadaranayaka Upanshad :

Uṣasta, the son of Cakra, said, ‘You have indicated it as one may say that a cow is such and such, or a horse is such and such. Explain to me the Brahman that is immediate and direct—the self that is within all.’ ‘This is your self that is within all.’ ‘Which is within all, Yājñavalkya?’ ‘You cannot see that which is the withess of vision; you cannot hear that which is the hearer of hearing; you cannot think that which is the thinker of thought; you cannot know that which is the knower of knowledge. This is your self that is within all; everything else but this is perishable.’ Thereupon Uṣasta, the son of Cakra, kept silent. [ 3 – 4 – 2 ] 52

Chatur Matra Omkara Vichara

Verse 8 - 12

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

General Introduction

A

U

M

Silence Amatra

- Upasana of Virat on “A“ Kara. - Aapti + Adimatvam

- Upasana of Hiranyagarbha on U – Kara. - Utkarsha + Ubayatvam

- Upasana of Ishvara on Ma-Kara. - Vidhi + Abithi.

•

For supporting meditation, 2 common features mentioned.

•

Upasana Chastens the mind to claim Turiyam I.

- Turiyam Atma, Turiyam Brahman.

53

Verse 8 :

The same Atman is again Aum from the point of view of the syllables. The Aum with parts is viewed from the stand-point of its sounds or letters. The quarters are the letters (morae) and the letters are the quarters. The letters here are A, U and M. [Mantra 8]

Atma

Omkara

- Has 4 Quarters - Chantushpath w.r.t. Names

- 4 Mantras – letters - AUM + No Matra - w.r.t. letters + No letters (Measure)

Meditation : •

Flag with 3 colours.

•

Om with 3 Matras.

Prasno Upanishad :

•

Know one Matra

•

Know 2 Matras

•

Know 3 Matras

Different Phalam

54

Verse 9 :

He who is Vaisvanara having for his sphere of activity the waking-state is “A” (अ), the first letter of Aum, on account of its “all pervasiveness” or on account of “being the first” – these two are the common features in both. One who knows thus surely attains the fulfillment of all his desires and becomes the first or the foremost among all. [Mantra 9]

•

In cosmic being – Atma, Purusha.

• •

Waker = 1st Pada. अ - A – 1st Pada = Virat.

a) Apteh – Va Adimat – tvat :

•

Virat Purusha pervades all Jivas, beings in the world. Like letter “A” pervades all letters.

• •

Apteh = Vyapteh. क – Ka = K + A.

•

Vaisvanara pervades all names + forms of cosmos.

Vaisvarana – Pervades everything

Vishwa

Teijasa

Pragya

1st

2nd

3rd

अ

उ

म

A

U

M

55

b) Ha vai Sarvan Kaman :

•

If he meditates on one matra, gains limited world of earth again endowed with faith.

Prasno Upanishad :

If he meditates on one matra (measure) of it (A), then he, being enlightened by that, comes quickly to earth again. The rk Devata leads him into the world of men immediately, and being endowed with austerity, celibacy and faith, there he easily attains greatness. [Chapter V – Verse 3]

c) Sarvan kaman apnoti : •

Gains all objects of this world.

•

Om = Cosmic being.

•

Attains all, becomes Prime Minister, 1st lady.

d) Adhish Cha Bavati : •

Becomes prominent person. 56

Verse 10 :

He who is Taijasa, having for his sphere of activity in the dream-state, is “U” ( उ ) the second letter of Aum ; on account of “Superiority” or on account of “being in between the two.” He who knows thus heightens to a superior knowledge and becomes equal to all and finds no one in his line of descendants who is not a knower of Brahman. [Mantra 10]

Divitiya Pada – U-Kara : a) Utkarsha : •

Little rise.

•

Higher than Virat Purusha.

b) Ubayatvat : •

U – is in middle and higher.

•

Hiranyagarbha – in between Ishvara and Virat.

Result : c) Utkarsat iti Jnana Santatim : •

Becomes instrument in propagating knowledge.

•

Has disciples.

d) Samanashcha bavati : •

Equanimous in all experiences. 57

e) Na Asya Brahmavit Kule Bhavati : •

No person ignorant in family.

•

His presence purifies family.

Prasno Upanishad :

If he meditates on its second matra only, he becomes one with the Moon. He is led up by the Mantra Devata of the Yajur Veda to the world of the Moon. Having enjoyed greatness there, he is guided back again. [Chapter V – Verse 4]

Verse 11 :

Prajna, whose sphere of activity is the deep-sleep state, is “M” ( म ), the third letter of Aum, because, it is both the “Measure” and also “that wherein all become one.” One who knows this identity of Prajna and “M” (म ) is able to know the real nature of the things and beings, and also come to realise as being the Self of all. [Mantra 11]

• •

3rd pada – Pragya – Ishvara. Meditate on म – Enjoys pleasures in sleep.

a) Miteh : •

Measure of milkman.

•

Something is there and comes out.

58

b) Sushipti : •

Measure for waker and dreamer to come out.

c) Apitih – Va : •

Ishvara in which everything dissolved and comes out.

d) Minoti Ha Va Sarvam Apitih Bavati : •

That person measures entire world. Becomes one with Ishvara, Omniscient, knows everything. Do meditation of omkar throughout life.

Prasno Upanishad :

But if again he meditates on his highest Purusa with this syllable by all its three matras, he becomes united with the bright Sun. As a snake is freed from its skin, so is he freed from all sins. He is led by the Sama hymns to the world of Brahma, the Creator, and from Him – the mass of life – he beholds the supreme purusa residing in the heart. There are the two following verses about it. [Chapter V – Verse 5]

e) Apitashehi Bavati : •

Becomes one with cause of the world – Ishvara.

f) Ya evam veda : •

One who knows.

59

Verse 12 :

That which has no parts, the soundless, the incomprehensible, beyond all the senses, the cessation of all phenomena, all blissful and nondual Aum, is the fourth, and verily it is the same as the Atman. He, who knows this, merges his Self in the Supreme Self – the individual in the Total. [Mantra 12]

a) Amatra : • Silence – AUM – gone. • Chaturtha pada. b) Avyavaharyam : • In silence – No AUM. • In 4th Pada – na bahish Pragyam. c) Shanti = Mounam – Person becomes silence. • Sishya talks because he is ignorant – want to know, has doubts, questions. Dakshinamurthy Stotram :

60

(Salutations to Sri Dakshinamurthy) Whose Exposition through Profound Silence is Awakening the Knowledge of the Supreme Brahman in the Hearts of His Disciples; Who is Himself Youthful, but is Sitting Surrounded by Old and Great Sages who are Devoted to Brahman, The Hands of the Supreme Spiritual Teacher is Forming the Cin-Mudra (gesture of the Knowledge of Brahman) and Whose Appearance is Still and Blissful, Who is Rejoicing in His Own Self which is reflected on His Blissful Face; Salutations to Sri Dakshinamurthy. [Verse 1]

•

Gurosthu mounam vyakyanam – by speech of silence, guru reveals nature of Brahman. • Brahman indicated not described. • Turns minds attention… truth becomes clear… its me!! • How I missed until now. • How could I manage to remain ignorant. • Chant Om – Experience… • One who knows Amatra becomes one with the self. d) Prapancho Upasamam : • Where there is no Prapancha. • Nothing to talk. e) Omkara = Pranava Upasana • That with help of which you meditate on attributeless absolute reality or Saguna Brahman. • Aspect with attribute is Ishta Devata. 61

Support / Symbol / Om

• • •

Saguna

Nirguna

Ishvara

Brahman

Manifest

Unmanifest

Atma = Omkar. Omkar = Atma. Entire truth revealed – requires contemplation then clear.

62

Chatur Matra Omkara Vichara : Analysis of Omkara : •

Arrive at Gold by resolving Bangle, chain, ring.

•

Arrive at Awareness, silence, Conciousness by resolving A-kara to U-kara. U-kara to Ma-kara

Ma-kara to A-matra – silence •

Discover Bangle, Chain, Ring – are Nama & Rupa – Substance is gold.

•

Negate Pada by Padartha Nisheda.

•

Negate Bangle, Chain, Ring object by Negating word Bangle, Chain, Ring.

Shankara’s Sentence : •

Avidana Avidya Nishedaha, tad Adhishtana Praptihi eva lakshyam. A

U

M

Virat

Hiranyagarba

Ishvara

In Saguna field

•

Words – objects exist only in empherical field where attributes are there, time space division is there.

•

Once Name, Object, Time, Space, attributes gone, experientially feel blankness.

•

What is left out?

63

Buddist

Vedantin

- Shunyam - Void - Nothingness

- To say nothing remains, you require witness of Nothing. - Shunya Sakshi Chaitanyam is called silence. - In Vedanta silence means awareness, Conciousness which illumines absence of everything. - Silence is Turiyam.

Phalam – Benefit :

•

Whoever knows this can claim I am Turiyam Atma. Karika – 3 Topics

(1)

(2)

(3)

Comparative Study Pada Trayam

Sthana Trayam for Upasana

Omkara Dhyanam

64

Topic 1 : Comparative (Differences) study of 3 Identities : •

Ignorance about self as Turiyam, limitless.

•

Error is misconception – taking oneself as limited. Vishwa

Teijasa

Pragya

Turiyam

- Identified with ignorance and error.

- Identified with ignorance and error.

- Associated with Ignorance only.

- Associated with None.

Technical words

Ignorance -

Agrahanam Kaaranam Beejam Nidra

Error - Anyatha Grahanam - Karyam - Ankuraha (Sprout, Plant, Tree). - Svapna. 65

2nd Topic :

•

Sthana Trayam for Upasana. Vishwa

Teijasa

Pragya

Right eye

Mind

Hridayam

Bhoga Trayam : Vishwa

Teijasa

- Sthula Bhoga - Gross world experience.

- Sukshma Bhoga - Subtle world experience.

•

Pragya - Ananda Bhoga - Experience of Ananda in Sushupti.

Topic 1 + 2 – Paraphrases Upanishad.

3rd Topic : Omkara Dhyanam Pra

Navaha

Ideal, perfect, appropriate

Name

•

Uttama Nama

Om = Ideal name of Brahman.

a) Why Om – ideal name for Brahman? •

All other names will reveal Sagunam or Nirgunam aspect only.

66

b) Om – ideal name reveals Sagunam + Nirgunam. Sound part of Om

Silence between 2 Om’s

Reveals Sagunam Brahma

Reveals Nirgunam Brahma

c)

Sagunam Brahman has 3 portions

Vishwa

Hiranyagarbha

Ishvara

A

U

M

d) Dhyanam : Step 1 : •

Concentrate on sound part of Omkara.

•

Visualise Virat, Hiranyagarbha, Ishvara.

•

Sagunam Brahman = Aparam Brahman.

•

Focus on Sound. 67

Step 2 :

•

Shift attention from sound to intermediary silence and try to expand silence part.

•

Chant OM – Meditate on Virat / Hiranyagarba / Ishavara – observe the silence – chant OM.

•

Learn to dwell on silence inbetween 2 Om’s.

•

Reflect on teaching in silence.

•

Amatra – Not Blankness but Chaitanyam, Conciousness, Awareness, Nirgunam.

•

Absence of everything else other than me, who am aware of silence.

•

I – silence – awareness am left behind. It is not an object, it is not attribute.

•

It is Asanga, Nirguna, Antantaha, Anandaha.

•

See all this as my Svarupam.

•

Omkara Dhyanam becomes Svarupa Dhyanam.

•

Svarupa Dhyanam gives Jnana Nishta which is Moksha, liberation.

68

Chapter 2

Vaitatya Prakaranam 38 Verses 5 Topics Verse 1 - 3 - Svapna Prapancha Vaitatyam. - Unreality of Dream world.

Verse 19 - 29

Verse 35 - 38

- Misconceptions / confusions regarding reality.

- Sadhanas and Phalam. - Disciplines and benefit.

Verse 4 - 18 - Jagrat Prapancha Vaitatyam. - Unreality of waker‘s universe.

Verse 30 - 34 - Upasamhara (Conclusion). - Pada Traya Mithyatvam 69

Introduction :

•

Learn by implication extracted from Verse 7.

It is not that which is conscious of the internal subjective world, nor that which is conscious of the external world, nor that which is conscious of both, nor that which is a mass of consciousness, nor that which is simple consciousness, nor is it unconsciousness. It is unseen by any sense-organ, beyond empirical dealings, incomprehensible by the mind, uninferable, unthinkable, indescribable, essentially by of the Self alone, negation of all phenomena, the peaceful, the auspicious and the nondual. This is what is considered as the Fourth (Turiya). This is the Atman and this is to be realised. [Mantra 7]

2 Words in 7th Mantra Prapancho Upashamam

Advaitam

- Chapter 2 Elaboration - Unreality of world, (Asatyam, Mithya, Anrutam, Mrisha, Vaitatyam). - Jagat Vaitatya Prakaranam.

Chapter 3 Elaboration

70

•

Turiyam is free from the world. It is worldless. From point of Turiyam, Upanishad negates world.

•

What is the significance of Negation of the world?

•

World is experientially there, apparently, seemingly there and not factually.

•

Factually, world is unreal, nonexistent, absent which is called Prapancho Upashamam.

•

It means Pada Trayam Vaitatya Prakaranam.

•

Negation of 3 pairs : Vishwa

Virat

Teijasa

Hiranyagarbha

Pragya

Ishvara

Topic 1 : Verse 1 – 3 •

Svapna Prapancha Vaitatyam.

•

Unreality of dream world.

•

Unreal world appears as though real at time of experience.

•

Dream world has capacity to have appearance as though real.

71

3 Pramanams Sruti

Yukti

- Brihadaranyaka Upanishad [Chapter 4 – Section 3] - Svayam Jyoti Brahmana. - Dream world mental projection really not there.

- Dream objects don’t have space / time to exist.

•

Nontangible thoughts mistaken as tangible objects.

•

Abstract thoughts mistaken as concrete objects.

Anubava - 90 Seconds dream disappears.

Dakshinamurthy Stotram :

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence) The Entire World is Like a City Seen within a Mirror, the Seeing happening within One's Own Being, It is a Witnessing happening within the Atman, (the Witnessing) of the Externally Projected World; Projected by the Power of Maya; As if a Dream in Sleep, One Experiences this Directly (this Play of Maya) during Spiritual Awakening within the Non-Dual Expanse of One's Own Atman, Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy. [Verse 1] 72

Topic 2 : Verse 4 – 18

•

Unreality of waking world not while in waking but from sleepers angle and dreamers angle, turiyam angle. Not while perceiving the universe. 2 Reasons

Implied - Verse 5 + 6 - Whatever is objectified is Mithya.

Direct - What is impermanent is Mithya, has dependent existence.

The thoughtful person speaks of the sameness of the waking and dream states on account of the similarity of the diverse objects perceived in these two states and on the well-known grounds already described. [II – K – 5]

That which is non-existent in the beginning and in the end, is necessarily so even in the present (i.e., in the middle). Those (objects) are like illusions which are seen and yet they are regarded as though real. [II – K – 6] 73

Implied :

•

Any object reveals its existence only depending on observer to prove its existence.

•

Every object depends on the subject to prove its existence.

•

Every object has dependent existence.

•

World depends on observer.

2nd Reason : Direct •

Whatever is impermanent, has borrowed existence.

•

Whatever has borrowed existence, has only dependent existence.

•

Whatever has intrinsic, independent existence alone will be eternally existent.

•

Yathu Atyantika vatu, Janma maranavatu, anitya tatu mithya.

Conclusion : •

Drishyatvat – Anityavatu, Jagrat prapancha mithya. Refutation of 4 criterion of reality

Utility

Clarity

Externality

Objectivity

Utility :

•

Wakers world has utility only in waking state not in dream hence not a criterion. 74

Clarity :

•

Wakers world clear in waking.

•

Dream world clear in dream and vague in waking.

•

Hence not a criterion.

Externality : •

Dream world appears external in dream but internal after waking up.

•

Hence not a criterion.

Objectivity : •

What is commonly available for all is real.

•

Dream world commonly available for others when you are actually in dream.

•

Hence not criterion.

•

What is correct criterion for real and unreal? Real - Observer, Subject - Eternal

Unreal - Object, observed - Ephemeral

•

If dream and waking world unreal, what is reality?

•

Unreal can’t exist without substratum of reality.

•

If everything observed is unreal, what is real? 75

•

Reality is that which exists but not observed.

•

Subject, object, Conciousness alone is the reality. Everything observed - unreal World

Body

Mind

Conciousness – observer of everything - real World

Body

Mind

•

Awareness principle, Turiyam alone is Satyam.

•

Upon that real Turiyam principle, unreal Jagrat, Svapna, Prapanchas are located, based, supported.

•

Anything unreal is born because of ignorance of reality.

•

Turiya Agyanam is cause of Jagrat and Svapna Prapancha.

•

Rope ignorance cause of Snake appearance.

•

Ignorance of waker called sleep is cause of unreal dream.

•

Ignorance of turiyam called Moola Avidya or Maya is cause of unreal waking. 76

•

Turiya ignorance is cause for Pada Trayam. Turiyam

Pada Trayam

Satyam

Mithya

Topic 3 : Verse 19 - 29

•

What are other misconceptions born because of Turiyam ignorance?

•

Turiyam missed as reality and following taken as reality. Real

Outside body

Body

Mind

Energy

Param Anu

Truth

Scientist

Gross Matter

Subtle Matter

Subtle Matter

Atom Jadam

Turiyam - Observer, Searcher of reality is the reality.

•

God the ultimate reality is I the subject but is initially presented as an object.

•

God will be unreal if Drishyam, object, Vishnu in Vaikunta, father in heaven, Shiva in Kailasha, all objects, Mithya. 77

Keno Upanishad :

What one cannot feel with the mind, but because of which they say that the mind feels… know That alone as Brahman and not this, which people do worship here. [Chapter I – Verse 5]

4th Topic : Verse 30 – 34 Upasamhara (Conclusion) : • I – observer am Turiyam – Satyam. • What I experience is Mithya. • What is Advantage of this knowledge? • Mithya can’t affect Satyam. • Observed universe can’t touch me the Turiyam. • Therefore I am ever free from any problem created by universe. • I – here is Turiyam, not Vishwa, Teijasa, Pragya. • From wakers, dreamers, sleepers standpoint, world is real. • From Turiyam standpoint alone, world unreal. • I have right to say world is unreal only after claiming Turiyam I. • I – Turiyam am ever free from Samsara. • Once you negate the world, can’t use any word. 78

•

World Unreal, Mithya presented in 2 ways :

a) Unreal world w.r.t. Turiyam exists. b) Real world w.r.t. Body mind does not exist. 5th Topic : Verse 35 - 38 Sadhanas and Phalam : a) Sadhana Chatushtaya Sampanna : •

Phalam – enjoy freedom from attachment, fear, anger.

b) Vedanta Sravanam : Verse 35

By the great seers of old, who are without attachment, fear and anger, who are deeply read, and well established in the truths of the Upanishad-s, this Self has been verily realised as totally devoid of all imaginations and also that It is free from the illusions of the manifold world and that It is Eternally Non-dual. [II – K – 35]

c) Mananam d) Ninidhyasanam : Verse 36

Therefore, having realised this Atman to be of such a nature, identify your mind with It (Non-duality). Having realised fully the Non-dual Reality, thereafter move about in life as an inert, insentient thing! [II – K – 36]

79

e) Sanyasa Ashrama : Verse 37 (Optional)

The sage of Self-restraint should be above all praise and salutation, every prescribed rites… religious or otherwise. He should have the Atman as his only support for his body and he must depend upon mere chances for his physical needs. [II – K – 37]

Phalam : Verse 38

Having known the Truth, internally within the body as well as the same Truth externally in the outer world, he becomes one with the Reality; and thereafter derives his pleasures from It and never does he deviate from Truth. [II – K – 38]

•

By following 5 Sadhanas, Phalam – Verse 38, one is established in knowledge, I am ever free, in and through all worldly transactions.

•

Transacting or sitting quiet, I am never away from knowledge.

80

Chapter 3 Advaita Prakaranam Summary of Chapter 2 : (38 Verses) • Mantra 7 – 2 words important. • Prapancho Upashamam = Prapancha Vaitatyam – Unreality of Prapancha elaborated in Chapter 2. • Advaitam – elaborated in Chapter 3. Prapancha description 4 ways (All Mithya)

6 factors Waker / Dreamer / Sleeper

3 Bodies + 3 Objects

3 Padas

Padam 1 + 2 = Karyam

- Vishwa – Virat - Teijasa – Hiranyagarbha - Pragya - Ishvara

- Gross Body – Gross Object. - Subtle Body – Subtle Object. - Causal Body – Causal Object.

Prathama Dvithiya Tritiya

Pada 3 = Karanam

Chapter 3 – Introduction : •

First 3 padas – Karanam and Karyam.

•

4th Pada : Neither Karyam and Karanam. Turiyam – alone is Satyam.

81

What is that Turiyam? •

Sa Atma Sa Vigneya.

•

I am Satyam, Turiyam. What happens in Mithya Karya – Karana Prapancha will not affect me Satyam. I am ever free from 3 Sharirams and their objects.

•

Aham Nitya Mukta Turiyam Asmi.

•

3rd Chapter is Establishing Turiyam as Advaitam – Non-dual.

Summary : 3rd Chapter – Advaita Prakaranam : (48 Verses) 5 Topics

Verse 1 + 2

Verse 3 - 30

Verse 31 - 39

Verse 40 - 47

Verse 48

Upotgataha

Srishti Nisheda

Atma Jnanam

Nidhidhyasanam

Upasamhara

Introduction

Ajati Vada

- Self Knowledge - Asparsha Yoga

- Assimilation of Teaching. - Regulation of thoughts. - Re-orientation of thinking.

Conclusion

82

Topic 1 : Introduction •

All duality is cause of Samsara, secular (Laukika) or Sacred (Veidica Rituals).

•

All Upasanas involve deity, devotee duality.

•

In Dvaitam, Duality, time, space objects, and Yama Dharma Raja is there.

•

Time alone responsible for birth, growth, decay, disease, death.

•

Dvaitam – generates Fear and Samsara.

•

Advaitam – alone gives Moksha.

•

Karyam and Karanam come under Dvaitam. Karyam in Unmanifest form is Karanam.

•

Karanam appears like Advaitam.

•

Sushupti / Nirvikalpaka Samadhi appear like Advaitam, but they are Dvaitam in potential form.

What is Real Advaitam? •

It is beyond Karyam and Karanam.

Topic 2 : Verse 3 – 30 •

Srishti Nisheda (Toughest topic of Vedanta)

•

Brahman, Turiyam, Advaitam is beyond Karya – Karanam.

•

Atma, Brahman, Turiyam is not a Karanam.

•

No product (Karyam) has come out of Turiyam.

•

Nothing born out of Turiyam is called Ajati Vada.

83

Negation of Creation :

Srishti

Logical Negation

Scriptural Negation

Jiva Srishti

Jagat Srishti

Pot space

Svapna

Jiva Srishti

Jagat Srishti

Logical Negation of Jiva Srishti : Pot Space - Seemingly Born. - Birth, death movement, plurality belongs to pot. - Pot space has no birth / death.

Conciousness in body - Conciousness in Body called Jiva is seemingly born. - Birth, Death, movement, plurality belongs to body. - Conciousness is eternal.

84

Logical Negation of Creation : Dream World

Waking World

- Appears real with time, space, objects, transactions. - Tangible in dream. - On waking, realise it is all thoughts of mind. - Dream body standpoint, real.

- Appears real in waking, tangible solid. - On waking to turiyam higher order of Reality, waking world also appears unreal. - Wakers body standpoint, real.

Scriptural Negation of Jiva Srishti : •

Scriptures reveal Jivatma – Paramatma by Tat Tvam Asi, Aham Brahma Asmi, Ayam Atma Brahma, Pragyanam Brahma.

•

Paramatma never born. Jiva identical with Paramatma. Never born.

•

Eternal Jiva can never be created. Always is.

Scriptural negation of Jagat Srishti : Katho Upanishad :

By mind alone could this (Brahman) be obtained (realised) ; then there is no difference here at all. He, who sees any difference here, goes from death to death. [II – I – 11]

•

No plurality in front of you.

85

Kaivalya Upanishad :

For me there is neither Earth nor Water nor Fire, nor Air, nor Ether. Thus realising the nature of the Paramatman… the one who is in the cavity of the heart, who is without parts, without a second, the Witness of all, beyond both existence and non-existence, one attains the very nature of the Paramatman. [Verse 23 & 24]

•

Universe not born, but how I am seeing it?

•

Svapna not born – we see by erroneous perception.

•

Dream world and waking world both are Mayikam.

Purusha Sukhtam :

The Lord of the universe, lives inside the universe, and without being born, appears in many forms, and only the wise realize his real form, and those who know the Vedas, like to do the job of Savants like Mareechi. [Chapter 2 - Verse 3]

•

World not born. Appears to be born. It is Maya, Mithya from Turiyam standpoint.

86

What is absolute reality? •

Neither Waker, Dreamer, Sleeper but Turiyam.

•

Gaudapada negates Jiva and Jagat Srishti and concludes that they are appearances, Mithya.

•

Since there is no Karya Prapancha, Turiyam not Karanam.

What is Turiyam? •

Karya – Karana Vilakshanam.

•

Toughest part of Vedanta Darshanam.

3rd topic : Verse 31 – 39 : Atma Jnanam •

Mind alone creates duality and is responsible for Samsara.

•

Moksha requires tackling of mind.

•

Mind = Cause of Samsara.

•

Amani bava – Mano Nashaha is the solution.

87

What is Mano Nashaha?

Mano Nashaha / Amani Bavaha - Destruction of Problematic, burdensome, ignorant mind. - Mano Baram - How to do it? - Replace it with wise mind, enlightened mind. - Destroy ignorant mind. •

- Understanding mind as Mithya. - Mano Mithyatva Nishchaya. - Once understood, as good as no mind.

Both destruction of ignorant mind and Mithyatva Nishchaya possible only by one method – “by Satya Atma Jnanam.

Example : Rope Snake : •

Understood as Mithya by understanding Adhishtana rope.

Dream : •

Understood as Mithya by understanding Adhishtana Waker.

Waking - Mind : •

Understood as Mithya by knowing Turiya Atma Jnanam (Technical).

•

Only means for Amani Bava / Moksha is Mithyatva Nishchayam (False Appearance).

88

Example : •

Mind like paper tiger – can’t touch me, turiyam.

•

2 Names of Atma Jnanam in this chapter. o Atma Satyantika bodhaha. o Asparsha yoga.

•

Relation free Atma / Asanga Atma Jnanam.

Why Atma is relationless? •

Relationship requires duality.

•

In Advaita Atma, no duality, no relationship, freedom from all relationship.

•

Security is in myself not in House, Husband, Wife, Father, Mother, Guru, Ishvara… all of them insecure in themselves.

•

Discovering security in yourself is Atma Jnanam.

89

4th Topic : Nidhidhyasanam – Verse 40 – 47 •

Who is Adhikari for Assimilation of Atma Jnanam? Mandah

Madhyama

Uttama

- Does not have Sadhana Chatushtaya Sampatti. - Limited qualification - No Jnana Phalam.

- Has medium Sadhana Chatushtaya Sampatti. - Receives Jnanam, understands. - No Jnana Phalam, no internalisation. - Takes to Nidhidhyasanam. - Dwells upon teaching.

- Has high grade Sadhana Chatushtaya Sampatti. - Gets Jnanam, and Jnana Phalam. - Muktaha.

Formal method of Nidhidhyasanam : •

Samadhi Abhyasa – Vedantic meditation.

•

Ashtanga yoga – technique.

•

Drop all activities in quiet place, withdraw Jnana and Karma indriyas, dwell in any part of teaching is Samadhi Abhyasa.

•

Dwell on Aham Shudho Asmi, Mukto Asmi, Asango Asmi, Nityo Asmi.

•

Depending on which Samsara is bothering you, you can choose topic. 90

•

Fear of death – Aham Amruta Svarupam Asmi.

•

Withdrawing from everything and dwelling will get Jnanam well registered in mind.

•

Jnanam converted into Jnana Nishta.

•

Teaching then available during transactions.

•

Conversion of shock from “what” – to “so what”. Obstacles in Meditation

•

Laya

Vikshepa

Kashaya

Rasa Svadaha

Sleep

Restlessness of Mind

Dullness of Mind

Tendency to experience temporary pleasure in meditation

Jnana Nishta + Jeevan Mukti are Phalam for Nidhidhyasanam.

91

5th Topic : Upasamhara – conclusion Verse 48 :

No Jiva – the ego-centric separative creatures – is ever born. There does not exist any cause (which can produce them as its effect). This (Brahman) is that highest Truth where nothing is ever born. [III – K – 48]

•

Turiya Atma I – alone is highest reality, Uttamam Satyam, Paramartika Satyam.

•

All experienced is Pratibhasika or Vyavaharika Mithya, false.

•

In I Turiya Satyam, Mithya Prapancha appears and disappears.

•

Jiva also appears and disappears.

•

Turiya Satyam, Jagan Mithya, Aham Turiyam Eva Na Paraha.

92

Chapter 4

Alatashanti Prakaranam Revision Chapter 1 – 3 : •

Chapter 1 : Agama Prakaranam – Agama Means Veda – 12 Mantras analysed.

•

Chapter 2 : Vaitatya – Unreality of world.

•

Chapter 3 : Advaita – Nondual Turiyam – is the ultimate truth.

•

Aham (Observer) Satyam. Jagan (Observed) Mithya. Observer I – Turiyam

-

Pure Conciousness, Turiyam. Absolute, higher order or reality. Satyam, real. Focus of Advaita Prakaranam – Chapter 3. I – not Body, Mind, thought. Different from them. God as observer Conciousness Satyam. Taittriya Upanishad : Yo veda nihitam guhayam… [II – I – 1] Aham Satyam – highlighted in Advaita Prakaranam.

Objective Universe – observed World – Jagat -

Lower order of reality. Not nonexistent. but experiencable. Focus of Chapter 2 – Vaitatya Prakaranam. - Mithyatvatvam of Jagat. - God as observed object in Time, Space, Subject to arrival and departure is Mithya.

93

Taittriya Upanishad :

Om, the knower of Brahman attains the Supreme. With reference to that, is the following hymn recited : Brahman is the Truth, Knowledge and Infinity. He who knows It as existing in the cave of the heart in the transcendent akasa, realises all his desires along with omniscient Brahman. [II – I – 1]

2 Main corollaries : a) We don’t count Mithya along with Satyam. •

Not 2 Satyams.

•

Not 2 Mithyas.

•

Not 1 Mithya + 1 Satyam (can’t add dream earnings to waking).

•

Drishya Prapancha observed universe can’t be counted with I – the observer.

•

Hence Nondual, Ekam.

•

I the observer am the ultimate reality, Advaitam (Chapter 3), Nondual without a second.

b) Teaching liberates us – Moksha Phalam : •

Satyam can’t be affected by Mithya.

•

Unreal, less real, can’t taint pollute ultimate reality.

94

Example :

•

Movie events can’t affect screen.

•

Dream events can’t affect wakers world.

•

Observed waker events can’t affect me the Turiyam.

Can the world affect Me?

Me

Physical Body

Seer / Observer / Turiyam

- Yes world can affect body. - Temperature affects me.

- World can’t affect. - Sthula, Sukshma, Karana Vyatiriktaha. - Na Antap pragyam…. Gita : - Ached yoyam… [2 – 24]

Gita : This Self cannot be cut, nor burnt, nor moistened, nor dried up. It is eternal, all-pervading, stable, immovable and ancient. [Chapter 2 – Verse 24] 95

•

Discovery of Asangatvam – My unaffected nature I understand. This knowledge liberates me.

•

I need not be concerned, obsessed with events in the universe.

•

Care for the world.

•

Be aware of choiceless situations / events and know I am unaffected by them.

•

This knowledge gives me freedom, Jeevan Mukti.

•

Example : Light up one candle, gain knowledge, instead of constantly complaining

about darkness, or complaining about the world. •

Total events beyond control of one individual body.

•

Having Sakshi Bava helps me avoid overwhelming emotional reactions which is called Moksha or Jeevan Mukti.

•

Essence of teaching of Chapter 1 – 2 – 3 Aham Satyam – Jagan Mithya.

96

Chapter 4

Purpose : a) Negates other systems – Dvaitam, Visishta Advaitam, which are temporary solutions – like going to Svarga. b) Reinforce Advaitam :

5 Topics – 100 Verses

Verse 1 - 10

Verse 11 - 27

Verse 28 - 54

Verse 55 - 90

Verse 91 - 100

- Upothgata - Introduction

- Negation of Dualistic philosophy.

- Reinforcement of Vedantic teaching.

- Spiritual disciplines required to gain knowledge.

- Conclusion

Topic 1 : Verse 1 – 10 Introduction : a) Prostration to Aadhi Guru – Narayana. b) Asparsha Yoga – teaching where I understand I – the turiyam am not affected by the world. •

Asanga Atma Jnanam, Advaita Darshanam. 97

c) Glory of Teaching :

•

Avivadhaha Darshanam – Beyond Debate.

•

No Argument with any system.

•

Advaita does not propound any theory of creation.

There is neither dissolution, nor birth; neither anyone in bondage, nor any aspirant for wisdom; neither can there be anyone who hankers after liberation, nor any liberated as such. This alone is the Supreme Truth. [2 - K - 32]

What is creation? •

Confusion, ignorance.

2nd topic : Verse 11 - 27 Negation of 3 Systems Sankhya

Dvaitam

Baudha

Sankhya : •

Prakrti – matter cause of creation. 98

Sruti Negation : Taittriya Upanishad : Sruti Virodha

To him (Bhrgu) he (Varuna) again said : “that from which these beings are born; that by which, having been born, thee beings live and continue to exist; and that into which, when departing, they all enter; that seekest thou to know. That is Brahman”. He, (Bhrgu) performed penance; and after having done penance….. [III – I – 3]

•

Brahman is Karanam not prakrti.

Anubava Virodha : •

Prakrti as beginningless cause is Anubava Virodha.

•

Beginningless cause never experienced.

•

Any cause endowed with beginning itself becomes effect.

•

Tree born of seed. Seed born of tree.

•

Seed & tree has beginning.

•

Child born out of parent. Parents have beginning.

Yukti Virodha : •

Prakrti as beginningless cause is Yukti virodha.

•

Any cause subject to change, modification (6 modifications – Asti, Jayate, Vardate, Viparinamate, Apakshiyate, Vinashyati).

•

Subject to change means, has beginning.

99

Dvaita Darshanam :

•

Sruti Virodha – all Mahavakyams talk about Advaitam.

Yukti Virodha : •

Dvaita Darshanam based on Karma Phalam. Punya Papam as cause of Shariram.

•

1st Karma / 1st Shariram can’t explain.

•

Each cause of other – has mutual dependent defect.

•

What does not have beginning, does not have end – Anirmoksha Prasanga Dosha – Moksha impossible, Shastras useless.

Baudha Darshanam : •

Yogachara Buddhism, Kshanika Vigyana Vada.

•

Close to Advaita – Jagat – Mithya, Conciousness – Drk, Observer, Satyam.

•

Mistake : o Conciousness is only momentary. o Conciousness flow is Satyam.

•

Observer : o Not eternal Conciousness. o Flow of momentary Conciousness. o Conciousness exists and dies. 100

Gaudapada :

•

Who is talking, aware of flow.

•

Require permanent Nitya Sakshi Chaitanyam which alone is Satyam.

Correct Understanding : •

Who am I?

•

Nitya Vigyanam I am.

3rd Topic : Verse 28 – 54 Vedantic Teaching Summary : Main Teaching •

Aham – Turiyam Satyam

•

Jagat – Mithya.

Jagat – 3 Pairs Vishwa – Waker + Gross – Sthula Prapancha

Teijasa – Dreamer + Subtle – Sukshma Prapancha

Pragya – Sleeper + Causal – Karana Prapancha

•

I = Vishwa / Teijasa / Pragya – Vilakshana turiyam, Nitya Chaitanyam alone am Satyam.

•

World unreal only from Turiyam standpoint.

•

With reference to Body, never say world is unreal.

101

Is Dream Real / Unreal w.r.t. Dream Body

w.r.t. Waker Body

Real

Unreal Wakers – World – Real / Unreal

Sharira Drishtya

Turiya Chaitanyam Drishtya

Real

Unreal

Example : Alatashanti – Fire Brand Karanam -

Firebrand Ekam Nondual Satyam Svayam Prakasham

•

Turiyam Chaitanyam

Karyam - Pattern - Anekam - No Reality of their own. - Mithya - Light depends on fire brand.

Karanam -

Through this example prove Jagat Mithya

Ekatvam Satyam Svayam Prakasham Eternal

Karyam - Patterns of Conciousness. - No matter at all - Anekam - Doesn’t exist separate from observer Conciousness. - Mithya 102

4th Topic : Sadhanas Verse 55 – 90 : Primary Sadhana : •

Discover my higher Turiyam Svarupam, beyond time and space.

•

Conciousness, Turiyam alone beyond Desha – Kala (not Body, Mind, World).

•

Turiyam comes down to Vishwa, Teijasa levels and experiences Desha, Kala, Shariram, Jagat.

•

As long as I don’t know Turiyam, I will have problems caused by Desha, Kala, old age, disease, death, insecurity.

•

Security comes by knowing Turiyam beyond Desha / Kala. Knowledge alone gives Freedom, Moksha.

Secondary Sadhana : •

Sadhana Chatushtaya Sampatti – Verse 90

The four things to be known in the very beginning are : (1) the things to be avoided, (2) the object to be realised, (3) things to be attained or accepted and (4) thoughts to be rendered ineffective. Among these four all the rest excepting what is to be realised (i.e., Brahman), exist only as imaginations. [IV – K – 90]

•

Past regrets, future – Anxieties, present frustrations, agitations persecute us in time. 103

5th Topic : Conclusion – Verse 91 – 100 What you seek in life? •

Security, Poornatvam (Fulfillment), Shanti (Peace), Ananda (Happiness).

•

None is in the world outside.

•

Its my Svarupam, I should claim Turiyam as my nature and be free.

Verse 100 :

Having realised that state of Supreme Reality which is extremely difficult to be grasped in its profound nature – unborn, ever-the-same, pure (all-knowledge) and free-from-plurality-we salute it as best as we can. [IV – K – 100]

•

Offers Namaskara to Turiyam his higher nature.

•

Namaskara not physical but in the form of Jnanam-knowledge.

104

Verse 1 :

Harih Aum. Aum, the word, is all this. A clear explanation of it is (the following) : All that is past, present and future, verily, is Aum. That which is beyond the three periods of time is also, indeed, Aum. [Mantra 1]

Verse 2 :

All this is verily Brahman. This Atman is Brahman. This Atman has four quarters (parts). [Mantra 2]

Verse 3 :

The first quarter (Pada) is Vaisvanara whose sphere of activity is the waking state, who is conscious of the external world of objects, who has seven limbs and nineteen mouths, and who enjoys the gross objects of the world. [Mantra 3] 105

Verse 4 :

The second quarter (Pada) is Taijasa whose sphere of activity is the dream-state, who is conscious of the internal world of objects, who has seven limbs and nineteen mouths and who enjoys the subtle objects of the mental world. [Mantra 4]

Verse 5 :

That is the state of deep-sleep wherein the sleeper does not desire any objects, nor does he see any dream. The third quarter (Pada) is the Prajna whose sphere is deep-sleep, in whom all (experiences) become unified or undifferentiated, who is verily a homogeneous mass of Consciousness entire, who is full of bliss, who is indeed an enjoyer of bliss and who is the very gateway for the projection of consciousness into the other two planes of consciousness – the dream and the waking. [Mantra 5] 106

Verse 6 :

This is the Lord of all, this is the Knower of all, this is the inner Controller, this is the Source of all. And, this is that from

which all things originate and in which they finally dissolve themselves. [Mantra 6]

Verse 7 :

It is not that which is conscious of the internal subjective world, nor that which is conscious of the external world, nor that which is conscious of both, nor that which is a mass of consciousness, nor that which is simple consciousness, nor is it unconsciousness. It is unseen by any sense-organ, beyond empirical dealings, incomprehensible by the mind, uninferable, unthinkable, indescribable, essentially by of the Self alone, negation of all phenomena, the peaceful, the auspicious and the nondual. This is what is considered as the Fourth (Turiya). This is the Atman and this is to be realised. [Mantra 7]

107

Verse 8 :

The same Atman is again Aum from the point of view of the syllables. The Aum with parts is viewed from the stand-point of its sounds or letters. The quarters are the letters (morae) and the letters are the quarters. The letters here are A, U and M. [Mantra 8]

Verse 9 :

He who is Vaisvanara having for his sphere of activity the waking-state is “A” (अ), the first letter of Aum, on account of its “all pervasiveness” or on account of “being the first” – these two are the common features in both. One who knows thus surely attains the fulfillment of all his desires and becomes the first or the foremost among all. [Mantra 9]

108

Verse 10 :

He who is Taijasa, having for his sphere of activity in the dream-state, is “U” ( उ ) the second letter of Aum ; on account of “Superiority” or on account of “being in between the two.” He who knows thus heightens to a superior knowledge and becomes equal to all and finds no one in his line of descendants who is not a knower of Brahman. [Mantra 10]

Verse 11 :

Prajna, whose sphere of activity is the deep-sleep state, is “M” ( म ), the third letter of Aum, because, it is both the “Measure” and also “that wherein all become one.” One who knows this identity of Prajna and “M” (म ) is able to know the real nature of the things and beings, and also come to realise as being the Self of all. [Mantra 11]

109

Verse 12 :

That which has no parts, the soundless, the incomprehensible, beyond all the senses, the cessation of all phenomena, all blissful and nondual Aum, is the fourth, and verily it is the same as the Atman. He, who knows this, merges his Self in the Supreme Self – the individual in the Total. [Mantra 12]

110

TATTVA BODHA 5 CHAPTERS 38 VERSES

Class Notes

INDEX S. No. I

Title Summary

Page No. 8 – 24

1 Summary

8

2 Topic 1 : Sadhana Chatushtayam

9

3. Topic 2 : Vyashti Vichara

10

4. Topic 3 : Samasthi Vichara

15

5. Topic 4 : Aikya Vichara

18

6. Topic 5 : Jnana Phalam

22

II

Introduction

25 – 34

III

Invocation

35 – 36

2

S. No. IV

Title Topic 1 : Sadhana Chatushtavam

Page No. 37 – 68

1. Verse 1

37

2. Verse 2

38

3. Verse 3

43

4. Verse 4

48

5. Verse 5.1

51

6. Verse 5.2

52

7. Verse 5.3

53

8. Verse 5.4

55

9. Verse 5.5

57

10. Verse 5.6

61

11. Verse 6.1

63

12. Verse 6.2

64

13. Verse 7

66 3

S. No.

Title

Page No.

V

Topic 2 : Vyashti Vichara

69 – 162

1.

Verse 8

69

2.

Verse 9

77

3.

Verse 10

80

4.

Verse 11.1

89

5.

Verse 11.2

95

6.

Verse 11.3

101

7.

Verse 12

108

8.

Verse 13.1 & 13.2

122

9.

Verse 13.3

126

10.

Verse 13.4

130

4

S. No.

Title

Page No.

11.

Verse 14.1

134

12.

Verse 14.2

137

13.

Verse 14.3

139

14.

Verse 14.4

141

15.

Verse 14.5

142

16.

Verse 14.6

144

17.

Verse 15

148

18.

Verse 16.1

151

19.

Verse 16.2

158

20.

Verse 16.3

159

22.

Verse 16.4

160

23.

Verse 16.5

162 5

S. No.

Title

Page No.

VI

Topic 3 : Samasthi Vichara

163 – 198

1.

Verse 17

163

2.

Verse 18

169

3.

Verse 19

173

4.

Verse 20

182

5.

Verse 21

184

6.

Verse 22 & 23

189

7.

Verse 24 & 25

192

8.

Verse 26

198

VII

Topic 4 : Aikya Vichara

1.

Verse 27 to 31

199

2.

Verse 32

217

3.

Verse 33 & 34

221

199 – 233

6

S. No.

VIII

Title

Topic 5 : Jnana Phalam

Page No.

234 – 278

1.

Verse 35

234

2.

Verse 36.1

238

3.

Verse 36.2

248

4.

Verse 37.1

249

5.

Verse 37.2

256

6.

Verse 37.3

257

7.

Verse 37.4

258

8.

Verse 38.1

259

9.

Verse 38.2

260

10.

Verse 38.3

261

11.

Additional Notes

263

12.

Verse 38.4 : Conclusion

274 7

TATTVA BODHA SUMMARY 1. It gives Essence of all Upanishads. 5 Portions

(1)

Sadhana Chatushtayam - 4 Qualifications

(2)

Vyashti Vichara - Analysis of Individual - Microcosm

(3)

Samashti Vichara

Aikyam Vichara

(4)

- Essential oneness of individual (Vyashti) + - Total (Samashti) - Svaroopa Aikyam Aikya Jnana Phalam

(5)

- Benefit of Gaining this knowledge.

- Total - Universal - Macrocosm 8

Topic 1 : Sadhana Chatushtayam :

This is the four-fold qualification Thereafter, they become fit for the enquiry into the Truth. [Verse 7]

•

Spiritual seeker must have 4 qualifications to derive complete Benefit of Vedantic Study. 4 Qualifications - Sadhana Chatushtaya Sampatti

Discrimination (Viveka)

Dispassion (Vairagyam)

Desire (Iccha)

Discipline (SCS)

- Knowledge which will differentiate fake / real security

- Freedom from my yearning fake security

- Turning towards Real security / Permanent

- To prepare personality to discover real security

- Ephemeral / Impermanent Give Pseudo Security - Permanent, ever secure

- Use them Not having false expectations in life.

- Will be fulfillable

4) Faith Sraddha : - Faith in Scriptures to help you. 5)Harmony of Personality - Attempt in Harmony.

3) Focus : - Immunity from obstacles.

Healthy Organs 1) Health : - Body / Sense organs / mind / Intellect. 2) Strength : - Physical / emotional / Intellectual Strength.

9

•

My Jnanam / Emotion / intellect should be in Harmony.

•

Sampathi = Wealth 4 in Abundance = Adhikari.

•

How to Aquire these 4 qualifications?

•

If you faith in 4 qualifications go to Bhagawad Geetha….

Topic 2 : Vyashti Vichara : Analysis of individual – Micro Cosm •

Tattva Vivekaha Kaha?

What is enquiry into the Truth? it is the firm conviction that the Self is real and all, other than That, is Unreal. [Verse 8]

•

Satchit Ananda Rupam… Svatmanam Vijaneyat.

Thus one should know oneself to be of the nature of Existence - Consciousness - Bliss. [Verse 9]

•

Every individual is mixture of 2 parts / 2 Units. 10

Visible

Invisible

Gross

Subtle

- Visible Fan

- Taken for Granted - Invisible Electricity - Realise when current goes… generally don’t count because its not visible. Viveka Atma

Anatma

Non material / spiritual part

Material Study Body from 2 Angles Sharira Trayam (Textural Division)

Five fold Kosha

11

Sharira Trayam (Textural Division) :

•

Texture of personality / matter.

•

Physical Body = Gross handleable – fine.

•

Subtle body = Subtler / invisible / non handleable – Finer.

•

Karana – finest / subtlest.

Five fold Kosha : •

5 fold functional division. 1. Anatomical part of Body – Visible.

2. Physiological part of body deals with functions health digestion / respiration / Blood Pressure – normal – Invisible. 3. Emotional personality…. Not by blood test. 4. Rational personality… (intellectual). 5. Hidden personality…. We don’t know…. •

I feel Ashamed to tell.

•

Unconcious / subconcious / blabber in coma.

12

•

Brain dementia… pious using foul language. o Process of regression. o Hidden anger / emotions. o Innermost layer.

•

Both material portion… subject to changes.

•

Body / Physiological / emotion / intellectual / hidden personality changes.

Atma : •

Nonmaterial / spiritual part…. Atma… other than 5 fold kosha – changing.

•

Consciousness / Spirit / Non – changing.

Nature : 1. Not part / property / product of Body / mind. 2. Independent principle, pervades body – makes body alive – Electricity makes Fan rotate / come alive.

3. Conciousness independent, not limited by boundaries of body. Electricity extends beyond fan. 4. After material body falls – Conciousness / Atma Tatvam survives. After removing fan… electricity continues…

5. Surviving Consciousness is not contactacble / Recognisable not because it is nonexistent but beccause there is no medium for its expression – Expressions end, Transactions end, without body.

13

•

Consciousness can express only through Body medium. In absence of medium, expressions + transactions end but existence of Consciousness principle doesn’t end.

•

This Atma is same in all bodies.

•

Bodies / minds / intellects differ… but Atma is one.

•

Radio / Fan / Tv / gadgets different… enlivening electricity is same between different gadgets – Expression are different.

Expressions of Electric Energy : Radio - Sound Fan

- Mechanical

All backed by same electricity

Mike - Amplifies voice - Similarly Atma is one.. Its expressions are different. - Because of its Nature, Atma is called Sat – chit – Ananda. - Chit : Non Material Conciousness. - Sat : Eternal Conciousness. - Ananda : Poornam Conciousness.

14

•

Aim of individual.

•

Reduce importance given to Anatma. Importance should be gradually shifted to Atma.

•

I should learn to own up Atma part – Real – Permanent. Nature rather than Aging / Temp / Falling sick / dying / dead / putrefying body.

•

Instead of claiming bundle of decaying matter as yourself, learn to claim eternal Atma as yourself.

•

Shift is one of Sadhanas of spiritual student. Use the body but don’t claim it as yourself.

•

Use it as instrument.

•

If you claim it as yourself, there will be fear of old Age / fear of death will constantly haunt you.

3rd Topic : Samashti Vichara :

•

Samashti vichara – Analysis of Cosmos.

Now we shall explain the evolution of the twenty four factors. [Verse 17]

•

Till page 84 Aikyam Samboota.

Thus, there is identity between the microcosm and the macrocosm. [Verse 26]

15

•

Universe was never created by anyone.

•

Nobody can create universe because of scientific law. Matter can’t be created / destroyed.

Creation :

•

Most unscientific word to Vedantin because nothing is created.

•

Creation was always there.

•

Creation was never there in this particular form.

•

Tree was existent before in the form of seed.

•

Similarly Universe existed in seed form called “Maya”.

•

Creation = Potential Universe coming to Manifestation.

•

Not creation – Manifestation.

•

Butter existed in Milk already, no lady produces or creates butter.

•

Here effort : To bring out Unmanifest butter by extraction & making it available & tangible.

•

If the lady is going to create butter, should be able to create, mixi, water etc.,

•

Can’t create butter by imagination.

•

What is there, you bring to creation.

•

Maya = Bringing into creation in 4 stages. 16

1) Sukshma Bootha Abibvyaktihi : •

Manifestation of 5 subtle elements.

2) Sukshma Bautika / Shariram Srishti. •

Creation of all subtle Bodies….

•

Combinations of Sukshama Bootam.

•

5 Subtle elements combine in certain proportions and you get subtle bodies.

•

Subtle water + subtle air… create subtle prana / Manah / Sharira Srishti.

3) Sthula Buta Srishti : •

Evolution of gross elements.

•

Water / Air / …..

4) Sthula Bautika / Sharira Srishti : •

Creation of physical body.

•

Subtle element – subtle elemental gross (Bodies).

•

Gross Elements to Gross elementals (Bodies).

•

Individual - Sthula / Sukshma / Karana Shariram.

•

Cosmos (total) – Sthula / Sukshma / Karana Prapancha.

•

3 levels – all material in Nature. 17

4th Topic :

Aikya Vichara : Most important •

One Consciousness which is eternal / formless / all pervading alone expresses through both individual + total . One Consciousness – Express as Individual

Total

The reflection of Brahman, which identifies itself with the gross body is called the jiva. This Jiva by nature, takes Isvara to be different from himself or herself. The Self conditioned by ignorance (Maya) is called Isvara. So long as the notion that the Jiva and Isvara are different remains, which is due to the difference in the conditioning, till then, there is no redemption from samsara which is of the form of repeated birth, death etc. Due to that reason, the notion that the Jiva is different from Isvara should not be accepted. [Verse 27 to 31] 18

If there is such a doubt, no (it is not so). That literal meaning of the word "thou" is the one identified with the gross and subtle bodies. The implied meaning of the word "thou" is pure awareness which is free from all conditionings and which is appreciated in the state of samadhi. So also the literal meaning of the word "That" is Isvara having omniscience etc. The implied meaning of the word "That" is the pure awareness, free from all conditionings. Thus there is no contradiction regarding the identity between the Jiva and Isvara from the standpoint of awareness. [Verse 33 & 34]

•

Atma is one – it is of nature of Conciousness. It is without any property.

•

No sound, form, taste, color (all belongs to matter).

•

Non material spiritual without any attribute. It is all pervadingly present… my real nature.

•

Now we have 2 Mediums : 2 Mediums

Sharira Trayam

Prapancha Trayam

3 Body’s

World 19

•

Consciousness manifests – expresses through 2 matter media. One face Concave Mirror

Undistorted beautiful Convex mirror

Face distorted •

Consciousness expresses through.

Micro Medium

Macro Medium

In both Consciousness is distorted Individual Medium : •

Because of Distortion, Consciousness – gets inferior attributes.

•

Alpagyaha / Alpashaktiman.

•

Distorted Atma with inferior attributes is called Jivatma.

•

Same atma expressing through macro medium, Universal intelligence, which maintains orderliness of universe, planetary motion, gravitational force, all laws maintained through consciousness manifesting through macro medium.

20

•

Superior distortion / Superior Attributes.

•

Distorted Atma with superior attributes is Paramatma. Jivatma

Paramatma

Atma

Distortion 1

Distortion 2

Has neither inferior / superior attributes.

Has inferior Attribute

Has Superior Attribute It has neither Punyam / Papam

•

It is neither good / bad.

•

Understanding, I am Original Consciousness free from all limitations and distortions which belong to temporary body.

•

Remove mirror No. 1 ….. Distortion No. 1 disappears.

•

Remove mirror No 2….. Distortion No. 2 disappears. And distorted face you don’t face.

•

Undistorted face you don’t see because original face is never objectifiable. – Tragedy.

•

Original eyes – never see in life. That undistorted Atma I am.

•

This knowledge is called “Aham Brahma Asmi.”

•

All problems belong to medium. I am Atma – Problem free.

•

Aikya Vichara / Mahavakya Vichara – this wisdom is given by “Tat Tvam Asi”.

•

That Paramatma and you Jivatma are essentially one if you look at without distorting medium.

21

5th Topic : Aikya Jnana Phalam :

•

Benefits of knowledge

Thus by the words of Vedanta and the teachings of the Satguru those in whom the vision of the Truth is born in all beings, are liberated while living (Jivanmuktah). [Verse 35]

Thus the knower of the Self, having crossed samsara, attains supreme Bliss here itself The Sruti affirms - the knower of the Self goes beyond all sorrow Let the wise man cast off his body in Kasi in the house of a dog-eater (it is immaterial because) at the time of gaining knowledge (itself) he is liberated, being freed from all the results of his actions. So assert the Smrtis too. [Verse 38.4]

•

Jeevan Mukti & Videha Mukti ↓

5 fold Benefits. 22

•

Jingyasa Nivritti / Vidyananda Prapati

•

Karpanya Nivritti / Baya Niviriti

•

Dakshata Prapti

•

Body is only Medium I use.

•

Death of body not my death.

•

Death of transaction not my end.

•

Phone dead… speaker behind phone not dead. Can’t talk behind phone.

•

Phone no. 5 gone…. In coma / Semi Conciousness.

•

Permanently gone…. Applied new phone = punar Janma.

•

Keep changing phone no… speaker behind… I am immortal.

•

Attainment of immortality & freedom from fear = Jivan Mukti.

Direct benefit. Fear of mortality goes away.

Videha Mukti : •

This very knowledge will destroy all punya / papa karmas accumulated in several Janmas, can’t be exhausted in normal course.

•

To exhaust… require countless Janmas + in the process – aquire new ones. 23

To solve dream problem

Best method Wake up You don’t solve dream problems But dream problems are resolved.

•

Karmas are not solved.

•

Karmas are dissolved by waking up to my higher nature.

•

Because of freedom from Karma…. During death – all 3 bodies will merge to 3 Prapanchas.

•

Sharira Trayam – merges into Prapancha Trayam.

•

I don’t disappear.. Because I the Atma continue to exist as Isvara expressing through whole cosmos.

•

Videha Mukti….. Whether Auspicious day / place, Inauspicious day / place, Doesn’t matter.

•

Jnanam has given him Moksha.

•

All scriptures of any religion are magnification of these 5 topics only. 24

INTRODUCTION 1) To study : •

Gita / Upanishad / Brahma Sutra… first study Tattwa Bodha.

2) Tattvam - Reality / True Nature •

Bodhaha - Knowledge - Jnanam

Content - Self, Knowledge - Knowing about ourselves.

Knowledge of Reality / True Nature of Myself.

3) Why should we gain self knowledge? Benefits? Benefits : 1) Jingyasa Nivritihi : •

Because of Advanced intellect, one has Natural curiosity to know about things around oneself.

•

Exploring tendency = Natural curiosity.

Questions : •

What is this Creation?

•

How this creation started? 25

•

Is there creator?

•

Is there is God?

•

Where is he?

•

Why he created this world / me?

•

What is death?

•

Where do I Go? Curiosity (Jingyasa) World

God

Myself

Jagat

Isvara

Jiva

- Am I free individual - Is my life Governed by other forces. - No reason for some experiences. •

Self knowledge satisfies basic curiosity. It gives relief.

•

Quenching intellectual curiosity to know – Who you are?

Most Important

Why you are here? Whats your Destination? Are you in Right Direction?

26

2) Vidyananda Prapti : •

Great fulfillment = Ananda Praptihi.

•

Born out of this knowledge.

•

Happiness / Ananda born out of self knowledge.

•

Any knowledge / Discovery gives us Ananda… intellectual pleasure.

•

Discover self…. Knowledge gives Ananda… Refined / Subtle / Vidyananda.

•

I am most wonderful thing in creation Unique / wonderful… self image gets big boost.

•

My current self image – Low condition. All the time…. Working to improve image… Changing Hair / eyebrow / nose.

•

Presenting false façade / false front because I am not happy with myself….

•

Never Satisfied with what image I have.

My True Image : •

Nitya / Shuddha / Buddha / Asanga / Sarvagata / Svaropa Aham Asmi… Unbelievable but true.

•

I know I have the best image in the world.

3) Karpanya Nivritihi : •

This Vidyananda we get by self knowledge… that it is available all the time… unlike other Ananda bound by time + space.

•

World tour pleasure. 27

•

Any worldly pleasure – Vishaya Ananda

1) Has beginning + 2) End + 3) With conditions + 4) Unpredictable. a) Finite b) Unpredictable – Can do everything but not sure. •

Experiencable pleasures.

•

Time bound Pleasure.

•

Conditional Pleasure.

•

Unpredictable pleasure.

•

Where there is unpredictability – stress / strain / tension.

•

Vishayananda wonderful but being unpredictable, Causes Stress + strain.

•

Vidyananda = Stand by for Vishayananda – Ups and downs.

•

We want something to fall upon….

•

With standby

- Relaxation - No desperation

•

Dependence on Unpredictable factors = Stress.

•

With Vidyananda…. We are not desperate for worldly pleasures.

•

If world gives pleasure…. Wonderful.

•

If not … I have Vidyananda…

•

Freedom, from Desperation / Helplessness is “Karpanya Nivritihi”. 28

4) Agatha Nivritti : •

Impact / Scar / injury.

•

Life's experiences…. Not bed of roses.

•

Not always smooth sailing.

•

Life mix of pleasure + Pain

•

For Many for situations – No Remedy.

•

Dr : You’ve to live with this Physical Condition – Behaviour of wife, children….. No control.

In Gita : •

Apariyarthaha

•

We can’t get remedy for choiceless situations.

•

Situations impact on me – Psychological can be modified / reduced / avoided.

•

Impact can be altered / controlled by us.

•

Different people affected differently. Reactions different.

→ Choiceless situations…..

Shastra : •

Can’t change world / truly / intimate relation.

•

Can change their impact on you - Reduce / wipeout – impact.

29

Impact – Agatha : Deep / Permanent injury By Experiences

Trauma Can’t come out of Deep Experiences •

Self Knowledge – Powerful Medicine which can reduce Agatha (Impact) of all painful experiences in life – greatest shock Absorber.

•

Cars – fitted with Shock Absorber.

•

Self knowledge – Most powerful shock absorber.. Worst tragedy. Doesn’t receive permanent scar / Pain.

•

Resilience of Mind Strength of Mind.

Immunity of Mind

Self regeneration of Mind 2 “I’s” / Personalities Bokta

Karta

Receiver of experiences

Performer of Actions 30

Agata Nivritti As Bokta We have Shock Absorber Situations don’t disturb too much

•

Therefore as Karta will perform better. Bokta and karta 2 sides of one coin.

•

Agatha Nivrithi leads to better performance.

•

Bokta not traumatised… Unwelcome experience. Not loose balance…. Now let me work where I have to….

•

Improvement in efficiency of what you choose in life because you have shock absorber… Therefore Mind is calm / poised……

What are sources of self knowledge? •

4 levels of scriptures / 4 layers.

1st : Original source – Vedas / Srutis •

Discovered by Rishis as revealed by Lord himself in Meditation attuned to lords teaching.

2nd Layer – Smriti :

•

Body of literature by Rishis Elaborating Sruti.

Manu smriti : •

Rishi – authors of Smruti receivers of Sruti. Not authors of Sruti.

31

3) Brahma Sutra : •

Written by Rishi Veda Vyasa.

•

Unique : Gives logical support to teachings in Sruti + Smriti.

•

Satisfies reasoning intellect.

•

Buddhi understanding reasoning only.

•

Tarqa (Logic) / Jnayaya (Reasoning).

•

1 – 2 – 3 – Most important / pillars – foundation of Traditional wisdom. Sruti – Smriti - Sutra

Connected to Rishis

Prasthana

Trayam

- Method of Gaining knowledge - Way / Path of knowing 4) Prakaranam :

- Fundamental. - Original source of self knowledge

•

Authored by Acharyas / Gurus.

•

Original wisdom carried down.

•

Wisdom carried down by Guru – Sishya Parampara.

•

Shankaracharya Sureshvacharya

•

Vidyaranya Swami – Sringeri Peetha

Can Understand present Generation 32

Technical terms : •

“Pari Basha” – Specific terms used in Shastra. Success Depends on 2 factors (Equally important)

Our Effort -

Isvara Anugraha = Luck

Prayathna Sow seed Take route Plan, function

Cyclone

Grace of Lord Rain comes on time Traffic diversion Power cut Deivam = extraneous Factor + Unpredictable / Uncontrolable factors

- Cyclone can’t be controlled - Must be favourable to me. How to control Deivam? •

Offer prayers… Prayers have a capacity to alter Deivam / extraneous factors.

•

Guru Brahma / Maheshwara & God one + Same = Blessing Given by Lord. 33

Guru : •

Gu

→ Darkness / ignorance

→ Local light removes external darkness.

•

Ru

→ Light

→ Internal Darkness removing light.

•

Knowledge removes internal darkness called ignorance.

•

One who removes Agyana Timaram… by way of Jnanam by way of lighting up lamp of wisdom in heart of disciple.

34

Invocation :

Having saluted Sri Vasudeva, the King of Yogis, the Guru who is the bestower of Jnana (the knowledge) of the Truth, the 'Tattva Bodha' (the knowledge of the Truth) is expounded for the benefit of the seekers after liberation.

•

हितार्थय - Purpose

•

मुमक्ष ु ूणाां - For seeker of Moksha.

•

Through this book seeker will get Moksha on who gets (5 fold benefit). Benefit

Jingyasa Nivritti - Curiosity to know about yourself is quenched

Vidyananda Praptihi

Deinya / Karpanya Nivritti

- Acquisition of great Ananda Derived through this knowledge - UPS / Stand by Ananda - Uninterrupted permanent Ananda Supplier

- Freedom from Desperation Dependence on worldly dependence. - Because I’ve my own indigenous Vidyananda. - Not dependent on world.

Agatha Nivritti

Dakshata Praptihi

- Insurance against Psychological shocks

- Balanced mind for efficiency.

35

Benefits 2 Praptihi - Vidyananda Praptihi - Daksha Praptihi •

5 Benefits put together = Moksha.

•

One who wants benefits is Mumukshu.

3 Nivrittihi - Karpanya Nivritti - Jingyasa Nivritti - Agatha Nivritti

36

Verse 1 :

We shall explain to those who are endowed with the four fold qualifications, the mode of discrimination which is the means of liberation. [Verse 1]

अधिकारिणाां (Sampannadhikarinam) : •

For prepared students.

•

What is the eligibility factors?

सािनचतष्ु टयसम्पन्नाधिकारिणाां (Sadhanacatustaya – Sampannadhikarinam) : •

One who is endowed with 4 Virtues / 4 Disciplines / 4 Qualifications.

Verse Meaning : •

I am going to teach self knowledge to qualified students for getting Moksha.

37

VERSE 2 :

What are the four-fold qualifications? The capacity to discriminate between the permanent and the impermanent, dispassion to the enjoyment of the fruits of one's actions here and hereafter, the group of six accomplishments (inner wealth) beginning with sama and the yearning for liberation. [Verse 2]

What is four fold qualification for self knowledge? 1) ननत्याननत्यवस्तवु ववेकः (Nityanityavastuvivekah) •

Discriminative knowledge / clarity of thinking.

•

Most important Virtue : o Freedom from muddled thinking o Keep cool and have clarity of thinking.

•

Crest jewel of discrimination – Vivekchoodamani

•

Clear thinking = Primary Ornament of human being.

•

Not caste / Gender / Nationality discrimination.

•

Discrimination – positive = Insight / discernment. 38

2) इहामत्र ु ार्थफलभोगवविागः (Ihamutrarthaphalabogaviragah) - Dispassion. - Freedom from Addictions / sensory slavery / Emotional hooks. - Mastery. - Any slavery creates tensions / stress in mind. - Emotional relaxation. 3) शमादिषट्कसम्पवतः(Samadisatkasampattih) - Six fold wealth of discipline.

- Self discipline Self Organisation Self Integration

- Greatest inner wealth of Human being. - External wealth may / may not be there.

Self Focusing

4) मम ु क्ष ु त्ु वां (Mumuksutvam) - Desire for Moksha. - 5 fold Benefit is called Moksha. - Giving requires 2 people… giver can’t give…. If other is not ready to receive. - Intense desire for 5 Benefits = Moksha. 39

4 D’s Discrimination

Dispassion

Discipline

Desire

वववेकः ननत्याननत्यवस्तु (Nityanityavastuvivekah) : •

Clear → Permanent Entity.

•

Awareness of fact → Impermanent things. Clarity of thinking Where I should seek

What I should seek

इहामुत्रार्थफलभोगवविागः (Ihamutrarthaphalabogaviragah) वविागः •

Freedom from Obsession / Slavery, w.r.t. sense pleasures.

•

Author not against sense pleasures but against Addiction. 40

Sense Pleasures इहामु - Present / Current / Available sense pleasures

अमुत्रार्थ - Future sense pleasures in different time / place. - Buildings castles in the Air. - What happens to 2 years…. Takes us to world tour Fantasy

•

Human obsessesed with present / future.

•

Preoccupied with future… Miss bus.

फलभ : •

Result of your own effort .

गवव : •

Present / Future enjoyment.

•

Freedom from Addiction / craving / obsession from results of your own effort in present + future pleasures.

41

3) शमादिषट्कसम्पवतः (Samadisatkasampattih) •

Six fold Discipline… starting from Kshama.

•

शमा - Mind / thought discipline.

4) मम ु क्ष ु त्वां चेनत (Mumuksutvam ceti) : •

मम ु क्ष ु त्वां - Desire

•

चेतत - And conjunction. 4 D’s

Discrimination

Dispassion

Discipline

Desire

42

Verse 3 :

What is meant by discrimination between the permanent and the impermanent? The Reality alone is eternal, everything else is ephemeral. This conviction alone is the discrimination between the permanent and the impermanent. [Verse 3]

कः वववेकः •

Is there difference between permanent / impermanent.

•

Everything – impermanent… Sun – Collapses Earth – ends

- Stars explode… supernova… is there permanent thing at all? Author :

ननत्याननत्यवस्तवु ववेकः (Nityanityavastu-vivekah) - There is one permanent thing… with Name “Brahma”. - Impermanent… infinite….. - Brahma = Infinite Big / limitless entity. - Brahman – Big - Brahma = Superlatively Big. 43

Limitless Entity Free from 2 fold Limitation Spacewise Limitation

Timewise Limitation

Space Limitation : w.r.t. Body : •

I am only here not elsewhere.

•

If I am here I can’t be there.

•

If I am there I can’t be here.

•

I can’t be here + there simultaneously.

•

If so : Can be at home + listen to class.

Timewise Limitation : •

I am existent only in 21st century.

•

Before Birth / I was not.

•

After death… I will not be there.

44

Brahman is limitless Has no spatial limitation

Has no timewise Limitation

Its here / there & every where

It was in the past / is in the present / will be in the future.

All pervading Where is that Brahman?

•

Everywhere… I have to only discern / Discover what it is.

तद्व्यनतरिक्तां सवथमननत्यम ् : •

Other than Brahman – Everything else is impermanent situations / people / objects / class impermanent….

•

Nitya Vastu Ekam Brahman Brahman

Religion

Philosophy

God

Brahman 45

•

God / Brahman alone is permanent.

•

Brahman = Infinite principle.

•

Brihat – Brahman ↓ Big

•

↓ Infinitely Big – Free from finitudes - like / Space.

Brahman is eternal… doesn’t have beginning / end. Limits object

•

No date of Birth / Death.

•

Even when Universe dissolves… Brahman continues to exist.

•

Brahman is all pervading… Not located in a particular space.

•

God is all pervading – Sarvavyapine Namaha

Ananthaya Namaha. •

Infinite thing alone can give Real / permanent happiness.

•

“Anantham alone can give Anandam” ↓ Real / Permanent happiness / Security. 46

•

Therefore Brahman alone is real source of Ananda. This knowledge is called Vivekaha.

•

Impermanent thing can’t give me security.

तद्व्यनतरिक्तां सवथम : •

Everything other than Brahman… is Anityam… (Impermanent)

अयमेव : •

This understanding is Vivekaha.

47

VERSE 4 :

What is dispassion? The absence of the desire for the enjoyments (of the fruits of one's actions) in this world and in heaven. [Verse 4]

वविागः

•

What is dispassion – “Vairagyam”.

•

In Vedanta.. Dispassion…..

इहस्वगथभोगेषु (Ihasvargabhogesu) : •

Freedom from Addiction / Slavery / Total Dependence w.r.t. Sense pleasures.

•

We don’t say freedom from sense pleasures but we say freedom from Addiction to sensory pleasures / Slavery to Sensory pleasures. Sensory Pleasures Dharmic Bhoga / Kamaha - Ethical - Moral / Righteousness - Dispassion = Moderation

Adharmic Kamaha - Immoral - Dharma Virudha Bhoga - Be totally free from that / Avoid that – Total Rejection - Dispassion

48

Bhoga

Iha Loka Bogaha Present

Paraloka Bogaha -

Life after death Next life Svarga Future

Why we insist on Dispassion? •

Person who is addicted to sense pleasures will be spending whole life in indulgence of pleasures… No time for Vedanta…..

•

One more movie….

•

“Don’t be addicted to good things”

Ultimate Freedom : •

Freedom for Bad + Good Addictions (Dharma).

•

Sarva Dharman Paritajya… in the end. 49

1st :

•

Develop Dispassion to Adharmic Desires by developing Dharmic Passions (Good addictions)

•

Take out one thorn by another thorn .

2nd : • Transcend Good Addictions by Jnanam = Absolute freedom. इच्छािादहत्यम ् (Iccharahityam) : •

Freedom from Addiction.

50

Verse 5.1 :

What is dispassion? The absence of the desire for the enjoyments (of the fruits of one's actions) in this world and in heaven. [Verse 5.1]

का सम्पवतः ? - Inner wealth of discipline… consisting of 6 types. 1) शमा

(Sama)

- Mind Control

2) दम

(Dama)

- Sense Control

3) उपरम

(Uparati)

- Withdrawl / Quietitude

4) ततततक्षा (Titiksa)

- Endurance / Patience / Forbearance

5) श्रद्धा

- Faith / Truth

(Sraddha)

6) समाधानां (Samadhanam) - Concentration / Focusing power च इतत

(Ca Iti)

- And. 51

1) शमा (Sama) :

What is Sama? It is control or mastery over the mind. [Verse 5.2]

शमः कः ? मनो ननग्रहः ।

•

Shantihi = Samatvam = Peace of Mind Poise of Mind Tranquility of Mind.

•

Mind free from Stress + Strain….

•

Freedom from Mental stress.

Why Manah Shanti is Important? •

When mind is Anxious…. Mind is heavy for me.

•

Ashantasya…. Mano baraha….

•

For a person who doesn’t have peace of mind…. Life becomes dragging life.

•

Nobody says life is wonderful…. Pulling on / Dragging on / … journey is Burden / Life is hell….

•

When mind enjoys freedom from Stress… mind is light mind….

•

When mind is light…. Journey is enjoyable.

•

Light mind alone can be used as an instrument for accomplishing the Goal.

52

Uniqueness of Human being : Extraordinary Mind

Material Instrument for all Goals Spiritual

Mind

Antah - Karanam Instrument

2) िम (Dama) :

What is Dama? It is the control of the external sense organs such as the eyes etc. [Verse 5.3]

• Mind = Internal Sense Organ. बाह्येन्द्न्ियननग्रहः

-

•

External Sense organs.

•

Eyes / Ears / Nose / Tongue / Skin. Control / MGT

→ Intelligently channelizing them.

↓

Not Suppression

53

•

With suppression… Sense organs will explode later.

•

Don’t allow sense organs to go where they want.

•

I allow sense organs to go where I decide.

•

Like Damning a River…..

•

Without Dams… Water resource will go to Ocean and Wasted.

•

With Dams… Save water and can be chanelised where I want.

Nigraha : Control In Class : •

Want ears to be in the class.

•

If sense organs don’t co-operate, you are here but they do not hear.

Generally :

•

Sense organs not here.

Why we insist on Sensory control? •

Our Mental condition is dependent on our sense organ.

•

Our sense organs decide which part of world should enter my mind.

•

Sense organs are doors / gateway – deciding factor.

•

Which Sound / Form / Smell / must enter me.

•

What enters from the world to my mind is determined by sense organs. 54

•

If sense organs not properly managed, everything will enter my mind… security problem / terrorist – militant problem….

•

Damaha required for Mental health.

•

Mental health required for spiritual knowledge.

3) उपिम (Uparati) :

What is uparama or Uparati (as it is also known)? It is the strict observance of one’s own dharma (duty). [Verse 5.4]

3 Meanings :

1) Maintaining peace of Mind Aquired through Kshama. •

Not allowing, preventing Disturbance. Kshama - Claiming Disturbed mind. - Remedy for Disturbance. - Treatment : Stopping Disease

Uparama - Not allowing further Disturbance. - Prevention of Disturbance - Preventive medicine – Not allowing disease to come

2nd Meaning : Sanyasa Ashrama : •

Monastic life.

55

3rd Meaning : •

Our Actions 5 Types of Activity - Karma

Nitya

Naimittika

Kamya

Prasaschitta

Nishiddha

Prescribed for Spiritual / Mental Growth

For external Name / Fame / prosperity

To Neutralise / Nullify past Negative Actions

Be Sensitive and Considerate to others

Gymnasium for Physical growth

Materialistic Activities

Medicinal Karma

- Should not be done as harmful to others. - Smoking - Prohibited Actions.

Uparama : •

Gradual increase of Nitya + Naimitta Karmas (Svadharma).

•

General reduction of Kamya / Prayaschitta / Nishiddha Karmas…. Learn to give up.

•

Tilting Balance is Uparama.

•

Anushtanam = Performance.

•

Only perform Nitya / Naimitta Karmas.

56

4) नतनतक्षा (Titiksa) :

What is titiksa? It is the endurance of heat and cold, pleasure and pain etc. [Verse 5.5]

•

We have to often face painful experiences in life… Not Uniform path of Roses.

•

Pains in different Gradations.

•

Physical (Vyadhi) / Mental (Adhi) – Sahitam Janma.

•

When pain in mind….. Mind becomes heavy.

How to handle pain?

a) Find solution / Remedy by bringing about Appropriate changes in condition – Expensive / Stresswise. •

Present pains go away… person switches load from left to right shoulder…. Immense relief for few minutes….

b) Tolerate pain… pressure mounts in Body… We convert pain into anger and blow.

57

c) Explosion and Solution Solution - Try - Replacing

Explosion - Transfer my pain to other

Employed / Elderly

- Cant explode

Suppression

- I Victimise myself.

- Psychological Damage caused to me. - Become Useless / worthless because of Deep trauma. - I cause self Damage. - Self Victimisation + Suffering 4th Solution for pain : •

Bagawan has given us capacity to withstand pain called titiksha / endurance.

•

Tolerance limit threshold Varies from person to person.

•

Short tempered one explodes… situation same.

•

We all have Titiksha.. Threshold varies.

•

When pain within threshold of tolerance… we do not experience it as pain at all. 58

Pain is pain : •

When tolerance exceeded…

•

When its beyond threshold.

•

If Titiksha level is increased by right understanding & right Sadhaka.. What others call pain, it will not be called pain for us.

Pain Within Threshold

Beyond Threshold

We call it situation

Called Pain

Titiksha : •

Increasing level of endurance / Patience / immunity / resistance power.

•

Healthy mind… has immunity to situations.

•

Healthy Body… has immunity to Disease.

Sahishnutvam : •

Forbearance - Pain endurance capacity.

•

Prepare Body + Mind to withstand pain.

Forbearance / Titiksha

Endurance

Physical Level

Patience

Mental Level

59

सहिष्णत्ु वम ् Endurance Physical Capacity to face Ups & Down

Emotional Pain

Summer / Rain / A.C

- How wife / Children / Auto driver should treat us…. - We have expectation - If expectation not fulfilled, it causes pain. - Caused by behaviour / language / Not looked at me.

Develop physical toughness शीतोष्णसख ु दुःु खाहद Heat + Cold •

Sensitivity should always go with Tolerance.

•

Greater sensitivity… Greater the Tolerance otherwise life will be Miserable… Nobody will be there to share the pain.

60

5) श्रद्विा (Sraddha)

What is the Nature of Sraddha? Faith in the words etc., of the Guru and Vedanta (Scriptures) is Sraddha. [Verse 5.6]

Faith in Guru

Because of ignorance alone we have all problems of life.

- Scriptural Teacher - One who dispels internal darkness called Ignorance Gu

Ru

Darkness

Remover

Emotional Problems – called Samsara, because Bacteria called self ignorance.

Gita : Chapter 2 – Verse 11

The Blessed Lord said : You have grieved for those that should not be grieved for ; yet you speak words of Wisdom. The wise grieve neither for the living nor for the dead.

61

•

Samsara Roga = Bava Roga For Bacteria

Antidote

Antibiotic Jnanam (Tablet) removes ignorance

•

Guru

→ Name of Doctor

•

Vedanta

→ System of Medicine.

62

Verse 6.1 :

What is Samadhanam? It is the single-pointedness of the mind. [Verse 6.1]

धचतैकाग्रता : •

Focusing capacity of Mind.

•

Concentration span of Mind.

•

Attention Span of Mind.

Goal should be clear

What do I want

Life : Mechanical form

- Focus on Teaching - Given by Guru

Fix

Short term Goal

Goal :

Long term goal

- Thoughtfully decide. - Should be in the mind all the time.

•

Earn money / food / shelter / children?

•

Capacity to keep Goal all the time = Chitta Ekagratha = Samadhanam.

•

What desire is required for getting self knowledge?

63

Verse 6.2 :

What is Mumuksutvam? Let me attain liberation. This intense desire is Mumuksutvam. [Verse 6.2]

What is 4th Qualification – Mumukshutvam? •

Desire = Mumuksha.

•

Let me attain liberation / Moksha.

•

Mumukshu = Person.

•

Self knowledge only means for Moksha. 1) If you have desire for moksha – get self knowledge. 2) If you have desire for Self knowledge – Get Qualification.

3 Steps : 1) Get Qualification 2) Get Self knowledge

Our Journey

3) Get Moksha / Freedom 64

Why should I get Moksha?

5 fold Benefit Jingyasa Nivritti

Ananda Praptihi

Karpanya Nivritti

•

Freedom from slavery of people / things / situations

•

Immunity from worldly experiences / problems.

•

Efficiency in What I understand

•

Want Moksha.

•

Get Self knowledge.

•

Therefore Get Qualification.

Agatha Nivritti

Dakshata Praptihi

= Moksha

65

Verse 7 :

This is the four-fold qualification. Thereafter, they become fit for the enquiry into the Truth. [Verse 7]

•

4 Qualifications are Technically known as → Discrimination – Vivekaha → Dispassion – Viragya → Discipline – Sadanachatushaya → Desire – Mumukshatvam.

•

4 Qualifications are 4 conditions for self knowledge. If I don’t have 4 qualifications, I am ineligible… Go to coaching centre… training centre.

Gita : •

Only one method to Aquire Sadhana Chatushtaya Sampatti.

Karma Yoga : •

Not a particular Action, but particular way of life to be followed for a certain length of time. (Not instant)

•

Religious life style = Karma Yoga. Gives “Sadhana Chatushtaya Sampatti”.

66

Karma Yoga Life

3 things involved SAT

Karmani

Gunaha

Bavana

- Good / Noble action - Number of beneficiaries is higher. - Inferior Karma – only I am Beneficiary. - Parop Karmani.

- Healthy Virtues / Values - Truthfulness, compassion, Humility, Consideration for others Morals.

- Healthy attitudes towards everything in creation. - Family / Neighbours / Nature. - Reverential attitude towards everything - Creation not enemy to be conquered. Creation is friend to be understood.

•

Earth, Water, Air, Sun, Moon, Food, money is sacred – sitting down and learn from Guru.

67

1st Part : •

Veda – Purva - Religious life style - Gives qualification - Gives Eligibility

•

Veda – Anta - Jnana Yogyata

- Jnanam / Knowledge. Vedic Culture defined as Veda Pura

Veda Anta

Moksha

68

Chapter 2 Enquiry into Truth Verse 8 :

What is enquiry into the Truth? It is the firm conviction that the Self is real and all, other than That, is unreal. [Verse 8]

What is the knowledge? •

Method of - Sangraha Sutra

Vakyam – Gist

- Details called “Vakyanam”

Sankshepa •

Example : Headlines in News.

Gist : 1) Atma :

•

Every mortal individual has got inner essence / Core which is immortal / not perishable….

•

Immortal inner essence is not visible to our fleshy eyes.

•

Our eyes can’t see many things…. Need spectacles…..

•

It is invisible / inner / immortal / imperishable core / essence of every mortal (Individual) being is called Atma..

69

2) Satyam and Mithya : • Interconnected • Come together • See it as pair. Example : Desk -

Solid Has Weight of its own Can support my Book Direct experience. Tangible / Visible / Supporting Desk

• Desk is not Substantial Entity. • Desk is not Weighty Entity. • Desk is not Tangible Entity. • Desk is not supporting my book. What is in front? Not Desk… A peace of wood. • Wood alone is the substance • Wood alone you are touching • Weight belongs to wood alone • Wood alone supports Book • Therefore there is no weight of desk.

Vedanta - If you enquire into truth of Desk.. You will have surprising discovery. - There is no substance called Desk at all

- Other than wood there is no substance called Desk - Mithya / Misconceptions 70

What is Desk? •

Desk = New name given to wood. No substance called desk… substance = wood.

•

It has only nominal existence.

Why do you give new name to Wood? •

We commit mistake as new substance.

Why not retain wood itself? •

Because wood is designed & is given particular form / shape.

•

For particular shape alone we have given new name.

•

Desk doesn’t belong to the substance. Desk given to new shape given by carpenter.

•

Before new form… desk name not used. After form… Desk name given o Name given to a form o Name / form principle o Only Nama / Rupa – Not a substance chair. 71

Principle : 1) Non substantial Nama Rupa many, substance is only one wood. 2) Non substantial Nama Rupa can’t exist separate from wood. o Desk / Chair… can’t exist without wood. o Therefore Nonsubstantial Nama rupa have only dependent existence. o They borrow existence from substance called wood. 3) Substance Wood doesn’t depend on Chair / Nama Rupa for its existence even if Desk Name and form is destroyed…. Wood continues to exist. “Therefore Substance has Got independent Existence Non Substantial Nama Rupas have got Dependent Existence” •

All Nonsubstantial Nama / Rupa which have dependent existence are called Mithya.

•

Mithya = All Nama Rupas which have got only dependent existence. Paratantra

Satta

Dependent

Existence 72

Mithya

Satyam

Ornaments

Gold

Nonsubstantial Nama rupa

Only having dependent existence Depend on one Substance Gold

Substance

Nama / Rupa

Satyam

Mithya

One

Many

Know this : Unbelievable / Truth : •

All problem solved.

Gita : The unreal has no being ; there is no non-being of the Real ; the truth about both these has been seen by the knowers of the Truth (or the seers of the Essence). [Chapter 2 – Verse 16] 73

•

Whole creation consists of only one Satyam & innumerable Mithyas.

Foolish : •

Hold on to Mithya.

•

Drop /Satyam

•

Problems of Life.

Atma – Satyam : •

Invisible / immortal / inner essence is the only substance existing independently.

•

Every thing else other than Atma, we will Name it as Anatma….

•

तदन्यत ् सवं ममथ्येतत - All Anatma is Mithya.

•

Non substantial Nama Rupa having no independent Existence. Therefore called Mithya.

Summary : •

Atma – Satyam

•

Anatma - Mithya

Is self knowledge

आत्मा

सत्यां

तदन्यत ् सवं

ममथ्येतत

(1)

(2)

(3)

(4)

Atma

Satyam

Anatma

Mithyam

74

1 – 4 – Technical Terms : 1) Atma : •

Immortal, invisible, inner essence of every individual. Innermost content / core.

2) Satyam : •

That substantial part of anything.

•

Which has independent existence. Satyam Wood

Furniture

Gold

Ornament

Water

Wave

Clay

Pots

•

Clothes don’t exist independent of fiber.

•

Dependent things are called Mithya.

3) Anatma : •

Everything other than Atma.

•

Visible part of individual / outer shell. 75

Individual

Atma

Anatma

Invisible

Visible

Inner Essence

Outer shell

4) Mithya : •

Mithya = Nonsubstantial Name & Form (NNF). Atma

Anatma

- Satyam

- Mithya

- Alone existent independently. - Only Substantial entity

- Non substantial Nama / Rupa

Individual

- Content + External Shell Atma Anatma

76

Verse 9 :

What is the Self? That which is other than the gross, subtle and causal bodies, beyond the five sheaths, the witness of the three states of consciousness and of the nature of Existence-consciousness-bliss is the Self. [Verse 9]

What is Atma ? Anatma? Anatma : - External Shell 1) Sharira Trayam – 3 fold Body 2) Kosha Panchakam – 5 fold layers of Human personality (Strata) 3) Avastha Trayam – 3 fold sates of Experience. •

3 + 5 + 3 = 11 components / ingredients = Anatma.

Atma : a) Different from Anatma (11) – Content different than all. •

Different from :

Sthula Shariram Sukshma Shariram

Sharira Trayam

Karana Shariram •

Atma = Vyatrikta – different than 3. 77

b)

पञ्चकोश

अतीत

- 5 Strata / Layers of Human personality

- Transcending - Beyond

(1)

(2)

(3)

Annamaya

Pranamaya

Manomaya

(4)

(5)

Vigyana Maya Ananda Maya

Kosha Panchakam = Anatma c) Avasta Traya Sakshi : 3 States of Experience Jagrat

Svapna

Sushupti

Waking

Dream

Sleep - Dreamless sleep - Deep sleep - Svapna Rahita

Anatma

78

Atma

Avasta Traya - Vilakshana - Ateeta

•

Sakshi - Witness / observer

If Atma is different from all 11… what is Nature of that Atma.

सन्द्च्चिानन्िस्वरूपः •

Whatever enjoys this Nature is Atma.

79

Verse 10 :

That which is made up of the five great elements that have undergone the process of pancikarana, born as a result of the good actions of the past, the counter of experiences like joy, sorrow etc and subject to the six modifications namely, to potentially exist, to be born, to grow, to mature, to decay and to die - is the gross body. [Verse 10]

11 Anatmas : Mithya in Nature • The three Bodies (Sarira Traya) 1) स्र्ूलशिीिां (Sthulasariram) : • Gross Body – Physical Body. • Cause of Sthula Shariram. • Function of Sthula Shariram. • Nature of Sthula Shariram. • Condition of Sthula Shariram. • Constituents of Sthula shariram Condition : - It is gross, Visible to Sense Organs, Body is seen / heard / Smelt / touched. - Indriya Gocharam. - Perceptible to myself / others.

80

Cause : 2 Types General

Specific

Samanya

- Vishesha Karanam - Varies from individual to individual

Same for every physical Body

• Made of 5 fundamental Elements – 5 in Shastras पञ्चमहाभूतैः

•

Al / Antimony / … Bismuth 110 Elements of Gross

110 in Science

Universe 1) Akasha – Space Bhutam

- Not Vacuum…. - Positive material

2) Vayu

- Air

3) Agni

- Fire

4) Jalam

- Water

5) Prithvi

- Earth 81

•

• • • •

• • • • •

All are Gross Elements because we are able to Physically perceive them. Prithvi - Tangible Jalam Agni Vayu - Feelable thru skin Akasha - Recognise Sensorily Peculiarly experienced. Before sitting on chair : - See whether there is space / Empty. See emptiness of chair…. Therefore Indriya gocharam. 5 Elements are Reflected Medium for production of all physical bodies / Devata bodies. Tangible part of Earth – Vegetable - Food ↓ Responsible for Tangibility Shape of Body – Determined by 70% water. Agni principle – Body has standard temperature of 98.4◦ F Air – Life breath enters lungs + comes out. Body occupies space… outside + inside…. Stomach empty… plates of food disappear. Head empty… Pancha Bautika Shariram = General cause – Samanya Karanam – Universal Contributor. 82

पञ्चीकृतपञ्चमहाभूतैः कृतां (Paricikrtapancamahabhutaih Krtam)

पञ्चीकृत - Gross - Visible - Perceptible

पञ्चमहाभूतैः

कृतां

- Great 5 gross elements

- Produced / Manufactured out of / Shaped out of - Manufactures factory : Mother womb at conception

Visesha Karanam : सत्कमथजन्यां

Karma Punya

Papa - Earned in Past Janma - Adrishtam

•

Body is born out of Punya / Papa Karma.

•

Karma alone determines quality / types of physical body.

•

All houses : Cement / Steel.

•

Houses Different : as per plan

83

Types Human / Animal / Divine Body

Reflected Medium •

Reflected Medium + Plan …. Decides type of House ↓ Universal

↓ Varies

Body’s Reflected Medium 5 Elements Parental Genetics? - Why should person be born to such parents….. Determined by Karma Karma Varies from individual to individual

Shapes - Difference - Male / Female - What determines? - Bad / Healthy / Sick / Congenital disease / short life / dark hair / no hair.

Karma

Punya / Papam

Visesha Karanam 84

•

•

Animal / Plants / Insects / Centipedes / Reptiles / …… bodies. Octopus

Human

Doesn’t attend Tattwa Bodha

- Most Sacred - Probe life / Goal – Mysteries of Life - Choose Goal + Accomplish

Manushya Janma = Sat Karma Janyam. Punya Karma Janyam. Condition - Perceptible - Visible

Cause - General - Specific

Function of Body - Serves as temporary residence for individual / Jiva. - Remaining in which Jiva interacts with the world.

•

Body – In which Jiva resides / transacts / shifts residence.

•

When did he start? Beginning less time…. This is temporary residence… don’t fall in love… house should be livable… at appropriate time have to leave… owner (Yama) comes and says – vacate! 85

Gita : Chapter 2 – Verse 22 Just as a man casts off his worn-out clothes and puts on new ones, so also the embodied Self casts of its worn-out bodies and enters others which are new. [Chapter 2 – Verse 22]

•

Why are you carried away by body…. Give it its due… don’t give more than what it deserves. Ayatanam for Boga

House of Experiences

षड्ववकारवदे तत््र्ूलशरीरम ् ।

Pleasurable = painful mixed

4th : Nature of Body : षड्ववकािविे तत्स्र्ल ू शिीिम ् : - Hair Nail Food required

- Growing - When Exhausted – Hungry

- Constant modification of Body

अन्द्स्त : •

Potential / invisible existence as foetus in womb of mother.

जायते : •

Comes out of womb – Birth

86

विथते : •

Grows till 18 – Height / Limbs developed.

ववपरिणमते : •

20 – 55 – Not growth / Decay. Travel in same plane.

अपक्षीयते : •

Decay / Disintegration

ववनश्यतीनत :

•

Perishes / Dies

•

Anatma – Physical Body. 4 Aspects of Body

Condition of Body

Cause of Body

Function of Body

Nature of Body

- Perceptible to me & others. - What is available for sensory perception = Gross / Sthulam - Indriya Gocharam

- 2 fold cause - General cause : 5 Elements space / Air/ Water/ Fire/ Earth - Panchabautika Shariram - C / H2O / Ca / K / Ir Same matter

- Serves as temporary residence for Jiva / individual to operate + contact. - Body not ourselves, we are not body. We are resident of Body.

- Constantly undergoing change.

- Body = Temporary house tenant. - Housing Jiva / Individual. 87

Nature of Body : Before Birth

Born

Growing

- In womb of Mother - In foetal / Potential form

Transforms Plateau Knee joints!! Decay

•

- Not total destruction - Matter not destroyed totally - Transformation - Body merges with 5 elements Pot on destruction gets converted to clay form.

•

Destruction = Transformation of body.

•

Continuous transformation of Body = Shad Vikara.

•

Whats duration of Body’s life?

•

Depends on specie – Ant / Dog / elephant / Whale / Human (110 – 120 years Maximum) = Life of Physical Body.

Death

Constituents of Body (1) Head

(2) Trunk

(3) Legs

(4) Hands

(5) Internal Organs

88

Verse 11.1 :

What is the subtle body? That which is composed of the five great elements which have not undergone grossification, born of the good actions of the past, the instrument for the experience of joy, sorrow etc, constituted of seventeen items, namely, the five sense organs of perception, the five sense organs of action, the five pranas, the mind and the intellect - is the subtle body. [Verse 11.1]

Anatma No. 2 : Sukshma Shariram : Subtle / Astral Body Subtle / Astral body (1) Condition

(2) Cause

- Subtle - Not visible to others. - See only your physical Body

(3) Function

(4) Nature

(5) Constituent

Mind

89

•

Can’t see you subtle Body…. Indriya Agocharam. I can never see your mind.

•

See physical Body but don’t know whether your mind is in the Class… “optimistic teacher”.

•

What is happening in Mind?

•

Enjoying class / bored/ How to get out.

•

Sukshmam = Not perceptible.

•

I can’t know your mind but you can know your mind.

•

Whats Mental condition?

•

Calm? Disturbed? Wondering / focused? Not Understanding? Happy / Not happy?

• Partially knowable (Knowable to owner / not to others) Cause : अपञ्चीकृतपञ्चमहाभूतैः कृतम ् • Born out of 5 Great Elements. •

5 Great subtle elements.

•

As is effect… so is cause.

•

Physical body by gross 5 Elements.

•

Subtle body by Subtle 5 Elements.

•

Subtle body made of subtle matter (or energy).

•

Energy is invisible form of matter only. 90

General Cause :

•

Subtle Body born out of subtle matter.

Specific cause : •

Karma Janyam / Purva Janma Karma.

•

Karma and Subtle elements = cause of subtle Body.

What is function of Subtle Body? सख ु िःु खादिभोगसािनां : •

It is an instrument (Tool box) with which a person contacts the external world.

In Office : •

Contact → Post / Fax / Phone / Email / Cell phone.

•

Without subtle Body – there is no life.

•

Life = Series of experiences born out of interaction with the external world.

•

In sleep there is no interaction – No experience.

•

In waking there is experience because of interaction between instruments of contact.

•

Sukshma Shariram = Bundle of several instruments of interaction like email / Telephone / fax.

•

17 Instruments of interaction and consequent experiences.

91

Instrument for the Experience What type Pleasure

•

What is the nature of Sukshma Shariram.

•

Subject to transformation / change.

•

Savikaram.

•

Sense organs / Mind - Constituent of subtle body

Pain Katha, Mitha (Sweet + Sour) – Mixture Mishra Bhoga

- Most violently changing instrument •

Therefore subject to destruction.

•

Sukshma Shariram has longer life compared to Sthula Shariram.

•

At death… only Sthula Shariram dies Subtle body survives….. Travels… in search of another physical body.

•

Phone instrument dead / gone….. Get another instrument.

Why Sukshma shariram goes in search of another physical Body? •

Because physical body is the residence remaining in which all transactions are possible.

92

Why I don’t see subtle body travelling? •

Because its subtle.

•

Funny argument – Don’t see… Therefore not there / not belief.

•

I’ve pain… I don’t see pain. Therefore don’t believe in pain. Non perception not a proof for non existence

•

I don’t see you mind / emotions – doesn’t mean you don’t have mind / emotion.

•

Subtle body continues for several Janmas.

•

Dies at pralayam – cosmic dissolution.

What are constituents of subtle Body? •

Condition, cause nature, over.

•

17 Parts.

पञ्चज्ञानेन्द्न्ियाणण : • 5 Instruments / Organs of knowledge / input पञ्चकमेन्द्न्ियाणण : •

5 Instruments / organs of action / output.

पञ्चप्राणाियः •

5 power Centers.

•

Because of which alone we can act. 93

•

Car can be taken out if it has energy!

•

Food converted into internal energy (Prana Shakti) + then it moves.

•

Have Big fuel tank

• 5 fold physiological function मन Mind :

•

Emotional faculty.

•

Dominant / Balanced.

बद्व ु धि Intellect : •

Rational faculty.

•

Intellectual faculty.

•

Dominant / Balanced

यवतष्ठनत : •

What remains with these constituents = Sukshma Shariram Anatma no. 2.

94

Verse 11.2 : The Sense organs of perception

The five sense organs of perception are the ears, skin, eyes, tongue and nose. The presiding deities of the sense organs of perception are space of the ears, Air of the skin, the Sun of the eyes, Water of the tongue and the Asvini-kumaras of the nose. The field of experience of the sense organs of perception are - cognition of sound for the ear, cognition of touch for the skin, cognition of form for the eyes, cognition of taste for the tongue and cognition of smell for the nose. [Verse 11.2]

Organs : •

Here not physical part….

•

Physical part is there in dead Body also.

•

Skin of dead body – doesn’t feel touch.

•

Eyes of dead body – is not going to see.

•

What sees is not Anatomical part – Sthula shariram.

•

What sees is subtle power behind each organs…. 95

Invisible shakti : • Shakti = Indriyam • Indriyam – Not physical part but subtle part. ↓ Belongs to Sukshma Shariram – not Sthula Shariram. • Anatomical part known as Golakam = Physical part belongs to physical body (its in dead body also). • Indriyam : Belongs to subtle Body. • In dead Body. : Golakams are there. Indriyams are not there. • In Deaf / blind : Golakams are there / Indriyams missing. Devata : • Unique concept in our scripture. • Every sense organ has a faculty, seeing / hearing / ….. • Each faculty is limited faculty. • Eyes can see… Dogs, owles / see more than us…. Dogs hear sound which we can’t. • Every faculty we enjoy is finite faculty. Corresponding to every faculty there must be corresponding total power. 96

Devata :

Individual

Total power

Finite power

Total power which exists in cosmos is Devata

Part of Total Power

•

Any power at macro level.

•

From that macro level we have a small portion.

•

Chief minister – Has power to rule.

•

100% power – Chooses education / finance minister from MLA’s.

•

Part of his power…. Distributed to minister. 5% – Education. Minister

Chief Minister

Has delegated power

Total Power

•

Person same, power withdrawn Therefore many powers in creation.

•

Devata = Total power.

•

All Devatas put together = Isvara.

97

•

God = Conglomeration of Total seeing / Hearing / Smelling / thinking / Emotional power.

•

Each power = Devata… out of the total, every eye has Miniscule…

•

Eyes are functioning only with the blessing of Devata.

•

Every minister functioning only with blessing of CM.

•

Namaskaram for blessing of Devatas ↓ Corresponding Macro power. Devata

Total Power

Vishya Function / Object of Knowledge

1) Srotram

DIG

Hearing

Shabda - Perceiving experience / Grahanam -Grasping sound

2) Tvacha

Vayu

Skin

Sparsha - Touch Cold / Hot / Soft / Hard.

3) Chakshu

Surya

Form & Color

Rupam (Color form)

After eyes gone….

- Aditya Hridayam - Surya Namaskara

4) Rasana (Tongue)

Varuna

Taste

Rasa Grahanam (Taste) Perception experience.

5) Granam (Nose)

Ashvini Kumaras

Smell

Gandha Grahanam 98

•

World – Divided into only 5 segments.

•

Instead of enumerating objects of the world.

•

They divide world into 5 segments.

•

Sound / smell / taste / form / touch.

•

Never see an object… only seeing color of objects.

•

See property – never substance.

•

Sense organs never perceive substance.

•

But only 5 properties – Shabda / Sparsha / Rupa / Rasa / Gandha.

What is the substance? •

We never know.

•

See only your color / hearing sound / Smelling perfume.

•

Don’t know what’s substance.

World : •

5 fold properties of Shabda / Sparsha / Rupa / Rasa / Gandha.

•

Any finite faculty is portion of infinite potential. Infinite potential is called Devata.

•

5 Sense organs – 5 finite powers.

•

5 Devas – 5 corresponding infinite potential.

99

Organs

Devata

Srotra

Dig

Tvam

Vayu

Chakshu

Surya

Rasana

Varuna

Grana

Ashvini

What is the use of knowing relevant Devatas? •

When problem in that field / organ… go to relevant Devata.

•

Devatas useful for worship – useful for improving faculties. World

•

Indriya

Vishaya

Devata

Sense organ

Sense object

Presiding deity

Adyatman

Adibutam

Adideivam

Sense organs of input, receive stimuli from world – for taking.

100

Verse 11.3 : Karmenindriyani

The five sense organs of action are - speech, the hands, the legs, the anus and the genitals. The presiding deities of the organs of action are - Agni (fire) of speech, Indra of the hands, Visnu of the legs, Yama of the anus and Prajapati of the genitals. The function of speech is to speak, that of the hands to grasp things, of the legs locomotion, of the anus elimination of waste and of the genitals pleasure (procreation). [Verse 11.3]

• For giving… • When I am giving talk : Giving – use Karmendriyam of speech. • For me : Its taking : Not through mouth but through ears. 3 Topics : Organs / Indriyam / Adyatmam

Field of activity

Adi-deivam Devata / Represents total potential

1) Vak – Tongue

Speech

Agni

2) Panihi – 2 hands

Grasping

Indra

3) Padaha – 2 legs

Walking

Vishnu

4) Payuhu

Waste Evacuation / organ

Yama / Mrityu Dharma Raja

5) Upasthaha

Reproductive organ / Generation

Prajapati 101

•

Physical part = Golakam…. Is there in Dumb person.

•

Here its invisible power, vak shakti, vak indriyam.

Hands : •

Handle objects of the world.

•

Output you want to give out.

Legs :

•

For movement / have mobility.

•

Power of movement / locomotion.

Payuhu : •

Internal organ removes waste from factory.

•

In factory, food converted into Energy, waste / evacuated.

•

Solid + Liquid waste should be removed.

Upasthaha : •

Organ of reproduction.

•

For perpetuation of lineage.

•

Power of reproduction / generation.

•

Indriyam / invisible faculty not Golakam. 102

Agni : •

Total power of communication.

•

Our organ has finite / limited faculty.

•

We try to communicate with gaps.

•

Most problems in family because of gap.

•

Total potential = VAG Devata = Agni.

Indra Devata : •

Total power of handling.

•

Our hands have limited power

Vishnu : •

Trivikra Avatara Vishnu.

•

In Trivikara Avatara one foot – one Earth.

Yama Dharma Raja :

•

Removing people from the world after they have contributed to the world.

•

In old age, everything extracted.

•

Only shell left.

•

Yama prepares ground for fresh construction.

•

Yama Dharma – Raja – never injustice / never unfair practice. 103

Prajapati : •

Chatur Mukha Brahman = Creator.

•

His total power of creation in every living being.

•

God = can create all species / total potential of creation.

•

Human – Creates only Human species. Not monkey / buffalo.

•

Have limited power.

•

4 heads = 4 Vedas = Total knowledge = Omniscience.

•

Creation + Creativity which requires knowledge.

•

Pranas : Physiological system.

•

Gross body = Anatomy.

5 fold Physiological division : 1) Prana 2) Apana 3) Vyanaha 4) Samanaha 5) Udanaha

Prana : •

Respiratory system.

•

External Air breathed in, Prana Vayu – energy absorbed, wastage thrown out.

104

Apanaha : •

Evacuatory System.

•

Energy which gives power for removal of waste.

Vyanaha : •

Circulatory system.

•

Energy manufactured out of food.

•

Factory in stomach but energy is distributed.

•

Don’t eat food, don’t have energy.

Samanaha : •

Digestive system.

•

Converts Reflected Medium – food into invisible energy.

•

To talk for one hour, I spend, energy.

•

I don’t consume in the form of energy but in the form of food – Idli / Naan… / Channa Batura / Dhoklas.

•

Converting power = Samana.

Udanaha : •

Unique system functions only rarely.

•

Like Emergency exit.

•

Northern door – Vaikunta Ekadashi – Vishnu temple. 105

•

For Emergency Crisis / power to save body / health.

•

When poison / Toxin enters into our system, Emergency system takes over & struggles to throw out person vomiting function…. Until poison removed.

•

Purging… Bagawans Emergency system to save system.

•

Continues till poison removed.

•

Something enters your nose – Sneeze Dust enters your eyes – Tears

•

Unhealthy Emotion Unhealthy Toxin

Removed through tears….

•

Reversing / Emergency function.

•

At Death, all organs withdraw its function, Udana active at Death – food not taken inside, food thrown because Sukshma Shariram has to leave the system.

Manaha + Buddihi :

•

Doubting faculty of mind.

•

Samshaya.

•

Sankalpa Vikalatmakam Manaha. Confusion between 2 ideas.

•

Go / Come to class – or not.

•

Sankalpa / Vikalpa - Oscillation - Vacillation

•

Faculty

Emotional faculty + Doubt faculty = Mind.

106

Buddihi : Intellect •

Rational faculty – Nischayatmakam….. Puts end to Vacillation – Ok / will go…. Postpone for sometime… decisive faculty… intellectual faculty – reasoning faculty.

•

17 = Sukshma Shariram.

Ego (Ahamkara) : •

I notion because of which I identify with Sthula / Sukshma Shariram.

107

3rd Anatma : Karana Shariram – Causal Body Verse 12 :

That which is inexplicable, beginningless, in the form of ignorance, the sole cause of the two bodies (gross and subtle), ignorant of one's own true nature, free from duality - is the causal body. [Verse 12]

Condition / Cause / Function / Nature : 1) Function : •

Important law of creation.

•

Nothing can be created.

•

According to law of conservation of matter and energy.

•

Matter can never be created / Destroyed.

•

Nothing can be created / destroyed.

Creation of Desk : •

Desk was existent in form of wood.

•

Carpenter By his effort :

Modifies wood into desk form. 108

•

Transformation of matter from one form to another. This is falsely called creation.

•

Tree produced / generated… exists in form of seed – Unmanifest form of tree.

•

Tree exists in potential / Unmanifest form.

•

Not produce / creation….

•

Our bodies existed in womb of mother in potential form… creation is Unmanifest again coming to Manifest.

•

Everything existed all the time.

•

Creation existed all the time.

•

Bagawan didn’t create one ounce of matter.

•

If world existed all the time – why we talk of Srishti / Pralaya?

•

Creation of world…. Is not really creation of world.

•

Tree existed before in Unmanifest form…

•

Similarly Universe existed before in Unmanifest form…

•

Similarly Seed form of Universe = Unmanifest / Potential / seed causal form.

•

Like seed form of tree.

•

Like seed form of Body.

Cosmology : •

Big bang theory.

•

Before big bang, universe existed in condensed form – Singularity / Avyakta Prapancha.

109

•

Creation = Avyantam… coming / evolving to manifestation.

•

Seed – Sprout – plant – tree.

•

If creation is manifestation….

What is dissolution of Universe? •

At Pralayam world not destroyed.

•

At Pralayam – manifest universe goes to Unmanifest condition.

•

Manifest – Unmanifest – Condition – Pralayam.

•

Unmanifest – Manifest – Condition – Srishti.

•

Universe will always exist in Unmanifest / Manifest form. w.r.t. anything.

•

Burn desk… peaces of wood… burn wood… mix ash to earth… reduced to mud form…. Can change form.

•

Atom bomb explosion… when matter is converted to energy it becomes atomic explosion.

•

E = MC2

•

Reconvert energy will again become matter.

•

Every object in creation exists even before creation. Not in this form but in Unmanfiest form.

•

Fan / Mike / carpet / Body/ …. Existed even before creation in potential form. 110

Give name to 2 Bodies : •

Sthula / Sukshma Shariram would have existed in Unmanifest / Seed form causal form… called Karana Shariram. Causal form of

•

Karana Mike

Mike

Karana Desk

Desk

Karana Earth

Earth

Karana Agni

Agni

Karana Jalam

Jalam

Karana shariram serves as seed for Sthula / Sukshma Shariram to originate.

Function of Karana shariram : •

Ultimate / Basic seed of Sthula / Sukshma Shariram.

•

When universe is destroyed, Sthula / Sukshma Shariram goes to Unmanifest / Karana shariram.

•

When next Srishti comes, Karana Shariram gets transformed to Sukshma and Sthula Shariram…

•

Eternal process -

Unmanifest becomes Manifest. Manifest goes back to Unamnifest. 111

•

Water becomes Vapour Vapour becomes water.

Gita : Beings are experienced to the unmanifest in their beginning, are seen to be manifest in their middle state, O Bharata, and are noticed to be unmanifest again in their end. What is there then to grieve about? [Chapter 2 – Verse 28]

•

Avyaktadina Butani, Vyakta…. Everything was Unmanifest.. Became Manifest….

Unmanifest…. Expansion (falsely called creation) – contraction (falsely called destruction) process continues.. •

Who is dying / only shape changing / no birth / death.

•

Birth / death only in your perspective… nothing born / gone.

•

Karana Shariram serves as seed / source for 2 bodies & is resolution ground for 2 bodies.

•

It doesn’t do any function… only serves as seed कारणमात्रां … only function.

•

Cause of 2 Bodies : Sthula / Sukshma Shariram. 112

What is the condition of that Body? •

तनववथकल्पकरूपां - When anything is in seed form, it will be in undifferentiated form.

•

Various parts will not be clearly visible / recognisable.

•

In Tree form …… see Branch / Leaf / Bud / flower / fruit / trunk / skin.

•

In Seed form… all are there… within seed in Unmanifest / undifferentiated form.

•

Smell lump of flesh – all organs are there in DNA …. Genetic mapping…. All info are

there in coded form….. Congenital Disease / Healthy / Hair / Faith / Psychological problem… all in DNA.. Can’t detect. •

Therefore parents have anxiety – will he hear or not?

•

We can’t recognise potential form… kidney manifest… not fresh creation… stem cell research… Parkinson disease in DNA. We don’t know which baby will develop in seed form…

•

Karana Shariram…. We will not be able to distinguish….

•

Undistinguishable state – Nirvikalpaka Rupam. 113

Vikalpakam

Differences “I”

Sthula Shariram - See head / hands

•

Sukshma Shariram

Karana Shariram

- Difference less clear - Known mind / intellect / intelligence / memory / Karmeindriyam / Jnanendriyam.

- Differences will not be detected at all. - Undifferentiated condition.

Unrecognisable condition / potential condition Nirvikalpaka Rupam.

What is Nature of Karana Shariram : सत्स्वरूपाज्ञानां •

Karana Shariram will be there before creation / after resolution….

•

Differences not recognisable.

•

Subject / Object duality will not be recognisable in Karana Avastha.

•

Now we can differentiate :

I am Subject

You are Object

Knower

Known 114

• • • •

In Karana Avastha – knower – known duality / Division is not recognisible. Therefore you can’t talk about any form of knowledge. You can talk about knowledge only where there are divisions. If you are learning Tattwa Bodha… knowledge is taking place because there is someone talking / listening. • You are using mind / sense organ – ear… There are many instruments…. Subject / object / mind / sense objects / sense organs. • Therefore we can talk about knowledge. • When there is no division of subject / object / mind / sense organs / intellect… there is no knowledge. • Nature of that state = Total ignorance = State of Agyanam. • Because infrastructure for knowledge is absent. • Karana Shariram is that which consists of ignorance of real nature of everything. • Because everything is dissolved…Knowing instrument is dissolved. • Therefore it is of Nature of total Blanket ignorance. Research of cosmology • Condition before Big bang Can’t understand • What caused Big bang • Definition of Singularity = State of no information. ↓ Karana Shariram = State of Agyanam.

115

•

Scientist will never be able to know.

•

Karana Shariram = State of ignorance

↑ Condition / Function / Nature What is cause of Karana Shariram? Definition : •

Karana Shariram is root cause of everything… being root cause, its never a product.

•

Everything born out of Karana Shariram.

•

Karana Shariram not born out of anything.

•

Therefore its called Anaadi – Beginningless cause.

•

Anaadi Karana Shariram….

•

Why its beginningless… because its not product… why not product – because its cause.

•

Anaadi Karana Shariram is given technical Name Moola Avidya. ↑ Technical Word

•

Karana Shariram has another name – Avidya because its root cause its called Moola Avidya. 116

Other Names : •

Maya / Prakirtihi / Avyaktam / Shaktihi Moola Avidya / Anadi Avidya Rupam.

What is cause of Karana Shariram? •

Causeless cause of Sharirams / Universe.

Gita : Chapter 13 - Verse 1 & 2 : Arjuna said: O my dear Krsna, I wish to know about prakrti [nature], purusa [the enjoyer], and the field and the knower of the field, and of knowledge and the end of knowledge. The Blessed Lord then said: This body, O son of Kunti, is called the field, and one who knows this body is called the knower of the field. [Chapter 13 – Verse 1, 2]

•

Cause = No cause…. Sthula / Sukshma

Karana

Light

Technical / Heavy / Chew it

Ignorance!!

Don’t understand means its Karana Shariram

अननवाथच्य :

•

Technical word – for Mithya. 117

Mithya :

Atma

Anatma / Anirvachyam

- Satyam

- Mithya

- Has independent existence

- Has dependent existence

Example : - Clay – Independent existence. - If pot is destroyed clay continues.

- Remove clay, pot can’t exist. - Pot is Anatma. Therefore Mithya… - Anirvachyam – should be added to all 19

•

Anirvachya – means Mithya.

•

Sthula / Sukshma / Karana Shariram.

•

Karana Shariram will exist only before creation or after dissolution – being the seed.

•

Therefore there is no way of seeing / experiencing karana shariram now because karana shariram was before the creation… flashable – go back or wait for pralayam… everything will be destroyed & will get into karana shariram.

•

Karana Shariram will be there before srishti or after dissolution. Before creation / After dissolution No Sukshma / Sthula Shariram Only Karana Shariram is there 118

•

Get model regularly.. When you go to sleep…. Sthula shariram – as though dissolved because you are not aware of Sthula Shariram.

•

Sleep = Miniature model of dissolution of Sthula Shariram.

•

Not actually dissolved.

•

As though dissolved because you don’t experience physical body.

•

Similarly Sukshma shariram – at sleep, subtle body, as though dissolved (not actually) because none of them function at that time… Eyes are not functioning… not dissolved… As good as dissolved.

•

Jnanenindriyam / Karmenindriyam / emotions / knowledge / ego / dissolved. ↓ I am Asleep ↓ You can never say

•

If you say : I am asleep – you are not.

•

Individual sleep = Miniature version of pralayam.

•

Therefore Shastra calls its Layaha

→ Mini version of Pra – Laya ↓ Remove

•

World, Body, Suksham Shariram, Subject / object duality knowledge is not there… there is only total ignorance.

119

•

Sat – Svarupa Agyanam.

•

Nirvikalpana Rupam.

•

In sleep can’t differentiate things.

Example : •

Sleep is given as an example for recognising karana shariram.

•

Actual karana shariram will be available only in Pralaya Avastha. Sthula Sharira

Sukshma Sharira

Karana Sharira

This Body

Different from Body to Body

In Pralayam

Subtle Body

Subtle

Difficult to Understand

- No Rule that we should remember. - Don’t remember because of long passage of time. - At dissolution of Universe subtle bodies + Subtle elements dissolve

Continue from Janma to Janma

1 Srishti duration goes in Pralayam

Mind was there in previous Janma

120

Causal Body Subtlest

Very difficult to Understand Appears difficult

Everything potential / dormant & not able to experience that

- Potential seed form of Gross + subtle body before creation Nearest experience = Deep sleep state

- Continues at time of Pralayam - Seed for next Creation of Gross + Subtle Bodies - Farmers keep seed for next crop - Bagawan keeps causal body for next srishti

Longest life – Goes in Liberation / Moksha

Causal body goes under one condition :

•

Paranthakala… wise during death… they are free from Sthula / sukshma / Karana Shariram. Atma

Invisible

Immortal

Inner essence

Will not die Has Eternal life 121

Avastha Trayam (The Three States) : Verse 13.1 :

What are the three states? They are the waking, dream and deep sleep states. [Verse 13.1]

Verse 13.2 : The Waking State

What is the waking state? The state of experience in which the sense objects like sound are perceived through the sense organs like the ears, is the waking state. The Self, identifying with the gross body, is then called Visva. [Verse 13.2]

•

That experience is called Waking experience, which is experience born out of interaction between 2 factors. Jnanenindriyas

Vishaya

Sense organs of knowledge

Sense Objects

Eyes / Ears / Nose / Tongue / Skin

Shabda / Sparsha / Rupa / Rasa / Gandha

Indriyam alone can’t generate 122

World of

Sound

Ears

Touch

Skin

Forms / Colours

Eyes

Taste

Tongue

Smell

Nose

Vishaya Group

Interact Indriya Group

•

In Deep sleep sense organs are withdrawn / resolved. Therefore even though world continues… there is no experience…. If you are attending music program / class. You doze… musical program continues. But experience drops because one of the factors / implementery pair (Sensory Group) is gone.

•

By interaction of sense organs & external sense objects. External to our physical body.

•

In Dream – all sense objects are internal w.r.t. body.

•

Waking state = Series of pleasures + pain leading to further reactions.

•

Kama / Krodha / Lobha / Moha / Matsarya / …. All forms of emotions are based on interactions….

•

If there are no interactions, emotional problems are also not there… worry about future not there.

123

Jagrat Avastha Interactions

Interaction based Reactions / Responses

•

To experience Jagrat Avastha.. Sense organs must contact sense objects + I have to support / be behind sense organs.

•

By their mere existence, they will not operate.

•

I have to withdraw from all other things.

•

I have to be behind the ears.

•

Pay all attention… means I am behind my ears.

•

Suppose you are not behind the Ears… In the class… if you are not behind hearing power… because you are thinking of whether you closed the car / gas properly… if mind goes else where / & if your back up is not there, I don’t identify with the sense organ, sense organs can’t function….

•

If I have to identify with sense organ, I’ve to identify with Golakam / Physical part of sense organ.

•

Ear – not physical ear… is subtle power of hearing… indriyam located in physical ear (Golakam).

•

I have to identify with Indriyam / Golakam.

•

Indriya functioning requires Indriya identification / Indriya Abimana. 124

•

Indriya Abimanam requires Golaka Abimanam – Part of physical body.

•

I have to identify with my physical body, then I can identify with Golakam / Indriyam / objects.

•

Without Sharira Abimana I can’t experience object world.

•

Therefore in sleep . In dream… Body is there, ears open, I don’t hear sound…. Because I don’t identify with my Body.

•

I don’t smell / in sleep….

•

Because Deha Abimana Absent….

•

Waking state requires “Sthula Sharira” Abimana.

•

In waking state, when I am with sthula sharira abimanam, I am called Vishwaha. Atma I – Self Conciousness – Being

•

When I identify with physical body and experience an external world

I am called Vishwa – waker.

In Dream

I don’t identify with the physical Body

I don’t experience external world

I – Self Consciousness – Being

Body non – Operational

External world non existent for me

In dream sthula shariram + Sthula Prapancha disappear for me 125

Verse 13.3 : Dream State

For the question, what is the dream state, the explanation is the world that is projected while in sleep from the impressions born of what was seen and heard in the waking state is called the dream state. The Self identified with the subtle body is called taijasa. [Verse 13.3]

Mechanism / Cause of dream State : •

In waking – we experience waking world and mind records those experiences. Functions like audio recorder… registers sound + form…

•

Mind is most sophisticated recorder… mind experiences the world + records every experience… All 5 – Shabda / Sparsha / Rupa / Rasa / Gandha.

•

5 Sensory stimuli + emotions registered (Anger / Happiness / Jealousy / Anxiety / Worry).

•

Registers few Janmas.

•

Registered experience = Vasana / Samskara.

•

We are born with innumerable Vasana / Samskaras gathered in previous Janma. Therefore Genius possible.. Come with inherited Bank Balance.

•

When person dies, body dies, mind along with vasanas travel to take another Body. 126

•

Therefore mind in waking state is serving as video cassette recorder.

•

When I am tired of Jagrat Avastha, I switch off light… No more live program available… VCR switched off - VCP – takesover…. Whatever is registered, like action replay in cricket match.

•

Projected Vasana are thrown out. ↓ Called dream universe.

•

In waking – many things heard / seen / smelt / tasted / touched… every experience produces a vasana.. Creates imprint in mind.

•

Imprint / etching is called vasana.

•

During waking.. Vasanas not activated as you can’t record + replay out same time.

•

In waking – only recording – Not throwing out.

•

In Dream… Inner world / mentally projected world is experienced.

You can never share your dream : •

Waking Triputi – can share. Dream Triputi is Antara Prapancha… subjective world…. (can’t wake neighbour and show dream).

•

In Jagrat

•

In Svapna - Its subjective internal world.

- Its objective external world.

127

प्रतीयते Experienced : •

That state of experience = Dream.

•

Never gather any new experience.

•

New experience only in waking state. Only relive, old experiences.

•

If I have new experience… old experience is rearranged… one body / one village / gone to USA / Chennai…. Memories jumbled… seemingly new arrangement of old things…. Feel familiar. But don’t know where we experienced.

•

Experienced in previous Janmas also.

•

I see future in dream / imagination. Registered in waking state…

•

Nature built method – for exhausting desires – Visualisations fulfilled in dream.

•

If you see future events in Dream, we call ESP – extra sensory perception – not dream.

•

Dream can never give you experience of future….

•

Dream = Replay of waking.

•

When in dream, you don’t know its dream, most interesting…. In dream, dream is like waking….

•

Dream seen as dream only on waking.

•

Waking also dream….

•

In dream ….. Tangible body / objects / interactions – pleasure… pain. Sunrise / sunset….. 128

•

To experience Svapna Avastha I have to identify with my Vasana….

•

How do I activate my vasanas… by withdrawing by waking…. By my backing Svapna comes.

•

In svapna – Vasana Abimana required. Vasanas belong to mind / Sukshma shariram.

•

Therefore I identify with my sukshma shariram in dream.

•

In waking – I am sthula sharira Abimani = Waker = Vishwa.

•

In dream – I am sukshma Shariram Abimani = Dreamer = Teijasa

•

I – Concious being

→ Identified with sukshma sharira specifically vasanas Am called Teijasa / Dreamer.

129

Verse 13.4 : Sleep State

Then what is the deep sleep state? That state about which one says later, "I did not know anything, I enjoyed good sleep," is the deep sleep state. The Self identified with the causal body is called Prajna. [Verse 13.4]

•

In sleep, there is neither the external world seen through sense organs, nor there is inner projected world through Vasanas.

Sense organs operation

Radio

Live – waking state

Neither

•

No Vasanas Tape operated If you don’t want waking / dream.. You sleep.

Record player. Recorded cassette

•

Neither recorded music / or live program is the instrument in sushupti Avastha.

•

Neither live / projected program… which is non-experience… which is an experience.

•

Aham Kimapi Na Janati.

•

I don’t experience anything.

•

Therefore I have no reactions prevalent in 2 Avasthas… no anxiety / Anger / … It belongs to Jagrat + Svapna….

Plays dream

130

•

In Sushupti… all emotions are resolved worries resolved / Anxieties / pain of body resolved.

•

That state is सख ु ेन - Comfortably, sleep is experience by me.

•

I experience nothing except deep relaxation….

•

This experience is called Suksha Agyana Anubava. Experience of peace & ignorance of everything.

Peculiar thing : •

I experience this not through an active mind.

•

In sleep… mind also resolved emotions / memories / vasanas not functioning.

•

Therefore mind in resolved condition.

•

This experience is registered in the dormant mind / Resolved / passive mind.

•

Resolved mind is called Karana sharira seed form… sense organs / memories / knowledge temporally resolved.

•

Since mind is resolved, at time of experience, you can never say I am experiencing sleep.

•

To say I am experiencing sleep, you have to wake up.

•

Therefore at time of experiencing, you can never say, I am experiencing sleep.

•

Therefore sleep = Experience but at time of experience you can’t claim – the experience. 131

•

Claiming desire only after waking up…. You say : I slept well… never In present tense.

•

I experienced nothing… I was very very happy.

•

In dreamless sleep, I am identified with neither sukshma / sthula shariram, but with karana shariran – in which everything is in latent / potential / condition.

•

Therefore I am called – Karana sharira abimani – Technically – Pragyaha = Sleeper.

•

Sthula sharira Abimani = Waker = Vishwa.

•

Sukshma Sharira Abimani = Dreamer = Teijasa

•

Karana Sharira Abimani = Sleeper = Pragya.

•

And through this I experience – Jagrat / Sushpti / Svapna.

•

S. No.

Identified with

As Experiencer of

I am called

1.

Gross Body

Waking State

Waker – Vishwa

2.

Subtle Body

Dream State

Dreamer – Teijasa

3.

Causal Body

Deep Sleep

I myself am called Pragya

I am – Vishwa Teijasa

Pragya •

- I am Father……… w.r.t. Children from 3 stand point

Son …….. w.r.t. Parents

Husband……… w.r.t. Wife

All 3 Names are relative / conditional… By himself he is neither father / Husband / Son. He is human being. 132

I am

I am Vishwa

Waker

I am Teijasa

Dreamer

Pragya

Sleeper

•

Enjoy 3 relative statuses.

•

I am different than 3 relative statuses.

•

6 Anatmas.

w.r.t. . Stand point

133

5 Kosha Panchakam : Verse 14.1 :

What are the five sheaths? They are annamaya, pranamaya, manomaya, vijnanamaya and anandamaya. [Verse 14.1]

•

5 Encasements / 5 layers of personalities.

What are 5 covers / layers of cover? Case? •

For Knife there is a case – Kosha. Kesha – Hair.

Annamaya : •

Food modified sheath.

•

Personality formed by modification of food we consume.

Pranamaya : •

Energy sheath.

Manomaya : •

Psychological / Emotional layer of personality.

Vigyanamaya : •

Intellectual sheath.

•

Rational intelligence.

134

Ananda Maya : •

Deepest personality.

•

Which is source of relaxation / Rejuvenation / Revitalisation / Ananda.

•

Annamaya … Grossest – Visible.

•

Pranamaya …. Energy – don’t see – Pranic level feeler.

•

Emotional / intellectual / Ananda maya : Don’t see.

•

Not new Anatmas… New names for 3 sharirams – Divided into 5 Koshas from another Angle.

One Nation : •

Zone – North / south / East / …. 7 / 9 zones.

•

Meteorological – 20 / 25 zones

•

Administrative = Tamilnadu / Maharashtra.

•

4 zones / 20 zones / 30 states – Based on state point.

•

3 Sharirams = 5 Koshas from functional angle.

•

Physical body / Sthula shariram = Annamaya Kosha.

•

Karana Shariram = Ananda Maya Kosha.

•

Husband at home = MD in company – Name based on different stand point. 135

Sukshma Shariram (Functional Divisions) Prana Maya Kosha

Manomaya Kosha

Vigyana Maya kosha

•

Why Physical body called Sthula Shariram – because its gross body.

•

Why its called Gross body… perceptible my own sense organs + others sense organs. ↓ Solid / Concrete

136

Verse 14.2 : Anna Maya Kosha

That which is born from the essence of food, grows by the essence of food and merges into the earth, which is of the nature of food is called the food sheath or the gross body. [Verse 14.2]

Why its called Anna Maya Kosha? •

Product of Annam.. Food = Reflected Medium.

•

Food consumed by mother first….

•

Food consumed by father gets converted into Seed (Sperm) in the body of the father.

•

Sperm is cause for production of physical body.

•

Mother consumes food… food consumed converted in mothers body called Egg or Ovum.

•

2 Anna Rasaha ↓

Seed in Male body – Shukram Ovum / Egg in Female body – Shonitam

Rupa Annarasena Buta

Both formed by food consumed by Adult reproductive parents. •

At conception, Seed + Egg join together – Because of their union – both Anna Rasa Seed + Egg… in mothers womb or in test tube. They produce the physical body.

•

Anna Rasa = Cause of creation of Body. 137

How foetus grows? • Growth / Survival requires Anna Rasa… Food for extra body – if malnutrition, in baby… umbilical chord maternity upasana … Garbo upasana… how child is formed / grows…. • Not interested in children…. But in Moksha. Therefore study. • Physical body grows because of Annam. • Anna Rasah is Srishti + Sthithi Karanam. Upto 10th month.. Body survives through food eaten by mother. • Later body sustained by food we consume. • Annam – gets converted into carbohydrates / proteins / fats / salts / calcium / K / sodium / iron. • Not Annam but Rasam – Nutrition. • Later food destroys you…. Body declines after 50 years. Intake less.. Body dies…. Body goes to earth… source of food for next generation. We get mingled in earth / become fertiliser for plants growing on earth… our body becomes plants.. • Annam = Srishti / Sthithi / Laya Karanam of this body. From food / go to food.. • Therefore body is called Anna – Maya Kosha. ↓ Product • Body is called Anna Karyam Anna Vikara Anna Maya 138

Verse 14.3 : Prana Maya Kosha

What is Pranamaya kosa? The five physiological functions like Prana etc and the five organs of action like speech etc together form the vital air sheath. [Verse 14.3]

•

Energy Sheath / Pranic personality! 5 Physiological system Prana

Apana

Vyana

Samana

Udana

Respiratory

Excretory

Circulatory

Digestive

Reversing

•

Responsible for generation of energy.

•

Prana converts gross food into energy….

•

For walking – require Mechanical energy – like petrol in car.

•

Energy is exhausted when you are hungry.

•

Stored up Energy expressed through what? expressed through – movement for wheels.

•

In human body energy is expressed in form of Kriya Shakti – power of Action expresses in Pancha.

•

Karmeindriyam.. Walk / exercise / talking - Expression of energy.

139

- 5 fold sense organs of Action…. Vak – organs of speech…. Pani - Hands

Sukshma Shariram : - 10 organs represent Kriya Shakti = Prana Maya Kosha. - (5 Pranas + 5 Karma Indriyas).

Pada - Legs Payu – Excretion Upasthaha - Generation

Anna Maya

Prana Maya

Anatomical part

Physiology

In Dead Body Annamaya present

- Prana maya has left - Sukshma Shariram has left - Prana gone

140

Verse 14.4 : Mano Maya Kosha

What is Manomaya kosa? The mind and the five sense organs of perception together form the mental sheath. [Verse 14.4]

•

Psychological / emotional sheath = mind. Mind

Seat of Emotion

Emotion

Seat of Desire

Generates desire

•

Manomaya = Ichha Shakti – Desire 1st Action.

•

Pranamaya = Kriya Shakti – Action – 2nd based desires .

•

Manomaya – Desire for Tattwa Bodha.

•

Pranamaya – Brings you to class. Mind Building castles

•

Emotional

Desiring

Fancying

Goes on wishing – whether body has energy or not.

Manomaya : (6 organs) •

Mind + 5 Jnana Indriyas

•

मममलत्वा = Combination.

141

Verse 14.5 : Vigyana maya Kosha

What is Vijnanamaya? The intellect and the five sense organs of perception together is the intellectual sheath. It is subtler than and pervades the former three sheaths. It control the other three. It constitutes the intellect and the five sense organs or perception. The five sense are common to both the mental and intellectual sheaths as perception involves both the mind and the intellect. [Verse 14.5]

•

Intellectual / Rational / Knowledge layer.

•

Expression of Jnana Shakti.

•

Kriya Shakti – requires Ichha.

•

Iccha (Desire) requires Jnanam without knowledge you can never desire.

•

100 years ago – No desire for computer games!

•

Action – presupposes desire.

•

Desire – Presupposes knowledge.

• •

Vigyanamaya Kosha represents knowledge. मममलत्वा - Combination of Buddhi – intelligence / rational / discriminative power.

•

Whatever you desire – you know.

•

Whatever you know – you don’t desire.

•

You know many things.. You use discriminative power….. 142

•

Whether I should desire or not.

•

Many desire in mind we drop for Various reasons.

•

Shampoo – irrelevant for bald.

•

Cheedai.. For toothless

•

No teeth.. Knowledge doesn’t produce desire .

•

New car – Money 50 lakhs… No money…. No desire.

•

Wherever there is desire – there is knowledge.

•

Wherever there is knowledge – Desire need not Arise.

•

Once known, desires act – Buddhi + Jnanenindriya – knowing / Judging – Buddhi decides.

•

Vigyanamaya kosha consists of Intellect + 5 Jnanenindriya.

Manomaya Kosha : •

Mind + 5 Jnaneindriya. One Sukshma Sharira Prana

Mano

Vigyana

10 Organs

Mind + 5 Jnaneindriyas

Intellect + 5 Jnaneindirya

Kriya Shakti

Ichha Shakti

Jnana Shakti 143

Verse 14.6 : Anandamaya Kosha

What is anandamaya kosa? Established in ignorance, which is of the form of the causal body, of impure nature, united with thoughts like priya etc is the bliss sheath. These are the five sheaths. [Verse 14.6]

•

When everything resolves into seed form at Pralayam = Karana shariram.

•

At deep sleep state – we get condition similar to pralayam – world not actually resolved.

•

It is as though resolved… for me.

•

For others world is there.

•

For me external world not there.

•

My own – physical body – I don’t experience. My own Emotions – I don’t experience. My own knowledge – I don’t experience.

•

I don’t experience my individuality… I am Mr. KC resolved.

•

At deep sleep state – we are in seed condition. Therefore called Karana Shariram.

•

Ananda maya is of the Nature of Karana shariram. 144

•

Technical Name = Moola Avidya (Not regular Sanskrit world).

•

Avidya Normally is ignorance.

•

When I am in Karana shariram, when I am in Deep sleep state. I have 2 fold experiences Total Ignorance

Total relief from stress / Tension / worries = Ananda

Don’t know Anything / don’t know I am sleeping On waking I say I slept – past tense Sleep has no present tense He sleeps ok. Can never say I Sleep….. If you say – you are not sleeping

In sleep Karana Shariram, we experience Agyanam

Anandah

- Malina Satwam - Obstructed knowledge – in Gita

•

Guna traya vibaga yoga – Malini Satwam = Ignorance, Technical word.

•

We experience “Ananda” – who doesn’t love sleep? Everyone loves sleep….

•

Naughty baby sleeping = Relaxation for mother.

•

- Priya Divritti….. Degrees of happiness.

145

3 Layers Priya

Moda

Pramoda

Happy

Happier

Happiest

See dear object Seeing is Happiness

- Buy - Possess - Happier

- Use that object - Eat in mouth - Wear dress (Not in box)

See Rolex watch

- Grahana owning pleasure

Anubava Sukham

Sight = Happiness

Darshana Sukham - Seeing pleasure

Enjoying pleasure

In Sleep.. Depending on Depth of sleep Deep sleep

Deeper Sleep

Deepest sleep

Wake up by yourself

Someone wakes you up

Doesn’t wake up yourself or By other 146

Ananda Maya Consists of Karana Shariram in Sleep State

•

Priyadi Vritti Moda Pramoda / Happiness 5 put together is Pancha Kosha essentially 3 Sharirams.

•

Anatma

Malina Satvam (Ignorance)

= 3 Bodies 3 States 5 Kosha 11

Sthula

Sukshma

Anna

•

Prana

Mano

Karana Vigyana

Ananda

3 states of experience : through Sthula / Sukshma / Karana Shariram ↓

•

Properties of 3 Anatmas.

Atma : General Definition

•

Invisible / immortal / inner essence of every individual.

•

Real me / real I

•

Anatma = Not real me – superficial personalities of mine.

147

Verse 15 :

Just as bangles, ear-rings, house etc known as Mine are all other than the knower "me", so too, the five sheaths etc are known by the Self as "my body, my pranas, my mind, my intellect and my knowledge" and are therefore not the Self. [Verse 15]

•

3 Sharirams = 5 Koshas – not real me. They are temporary medium through which I – Atma, am interacting with the world. They are not me.

•

Logic : Whatever we are possessing + using… we call them / claim them as mine.

•

Whatever is claimed as mine belongs to me.

•

Whatever belongs to me is not me.

•

My car / pen / Book… used + possessed – Claimed as mine.

•

Whatever claimed as mine, belongs to me but not myself.

•

Home belongs to me – I am not house. Use / Possess / claim house as mine. Own horse / Pen / Donkey. Have house but I am not horse / pen / donkey. me.

148

•

Whatever I claim as mine… I am not that 5 Koshas.. We claim as our own possessions mine.

•

Therefore we are not 5 Koshas.

•

Katakam – Bangle – Claim as mine, I am not ring / Bangle / House.

•

Kundala – Ear ring

•

Griham – House.

•

Similarly Body / Mind / Prana / Intellect…. Are also claimed as mine… different from me + possessed by me.

How we claim 5 koshas as mine.

•

My body is not well / out of shape / heavy. Therefore body is mine. Therefore not me.

•

Don’t Say : I Body – Annamaya

•

My Pranas (Pranamaya Kosha) not functioning – Digestion / circulation weak… Therefore different from me…

•

My Mind (Manomaya Kosha) is disturbed / Calm after Prayer ↓ Instrument possessed.. Therefore object of mine not me.

•

My intellect (Vigyanamaya Kosha) intelligent / weak ↓ Instrument possessed by me… Not I – Possessor…. 149

•

My ignorance of Latin / Sanskrit.

o Not me o In me, possessed by me. o Therefore Agyanam / ignorance – Different than Ananda maya kosha. •

3 Avasthas / 3 Shariram / 5 Koshas – Known as mine not me. Therefore Anatma.

•

Like car / House /…. I am some one different from all 11.

•

Body not me – mine – possessions.

150

Verse 16.1 : The Nature of Self :

Then what is the Self? It is of the nature of Existence, Conciousness, Bliss. [Verse 16.1]

•

If I am not Waker / Dreamer / Sleeper / 5 Bodies / 5 Koshas then what is Atma.

•

Atma is of the Nature of “Sat / Chit / Ananda”.

•

3 Words – combination / Not one word.

What is Sat? Chit? Ananda?

•

Chit = Conciousness = Chaitanyam = Jnanam = Vigyanam.

•

Real I is of nature of Conciousness which makes body sentient… / Body is alive / matter bundle is sentient.

•

Sentient capable of feeling surroundings…. Makes body different than inert chair / desk.

•

Body = Desk = Chemical Bundle. ↓ Biochemistry

↓ This Bundle is Alive + Sentient •

What makes this body alive + sentient is Conciousness.

151

Principles of Reflected Conciousness (Nature of Conciousness)

1) Conciousness : Not property of Body like Height / Weight / Complexion •

Sentiency / Conciousness / not property of Body.

2) Conciousness : Not part of Body.

•

Hair / Nail / Skin / …. Parts of Body.

3) Conciousness : Not product of Body. Enzymes Produced Blood Manufactured Cells created

•

Product Generated

•

Life not generated in body / Brain.

•

Brain / body can’t generate Conciousness by itself.

In Body

↓ Life •

Therefore Life is not a product of Matter.

•

Conciousness not part / property / product of Body. 152

2) Conciousness is invisible independent entity which pervades Body & Makes body alive. •

Invisible / Independent / Entity.

•

Makes chemistry into Biochemistry.

•

Invisible electricity makes Visible fan move.

•

Visible fan moves because of invisible electricity – Not property of fan Part of Fan Product of fan.

•

It is separate principle, exists as independent principle….. Before fan is manufactured.

•

Bodies like fan… Go round + round – city.

Gita : The Lord dwells in the hearts of all being, O Arjuna, causing all beings, by His illusive power, to revolve, as if mounted on a machine. [Chapter 18 – Verse 61]

•

Invisible Electricity – makes visible stove burn.

3) This invisible / independent Conciousness is not limited by Boundaries of Body. Not circumscribed by / it extends beyond body also. •

Electricity not confined to Boundaries of fan. Conciousness is limitless / Boundless / Dimension less.

•

No L / W / H…..

•

Height / Weight / Length – belongs to Body.

•

Length belongs to Blades of fan not length of Electricity.

153

•

Conciousness is all pervading… Invisible, independent Conciousness will continue to survive even when Body medium goes / perishes or is destroyed.

•

After destruction of Bulb & light & fan Electricity continues in the point.

•

Can’t see Electricity because its invisible.

•

After we Die – Conciousness is permanent / eternal principle… but it is not visible.

4)

3rd Lesson

4th Lesson

Conciousness not limited by space

Conciousness is not limited by Time

Spatially limitless

Timewise limitless

Gita : He is not born, nor does He ever die ; after having been, He again ceases not to be ; unborn, eternal, changeless and ancient, he is not killed when the body is killed. [Chapter 2 – Verse 20]

• Remember Tattwa Bodha. • Consciousness is eternal. 5) Surviving Consciousness cannot be contacted by us / Recognised by us not because it is not there but because medium of Body has died. • Surviving Consciousness – unrecognisable not because its absent… but the medium through which you recognise is not there. • Through – Light medium – Recognise electricity. • Through – Rotating fan – Recognise electricity.

154

• • • • • • • • •

If Bulb + fan are removed, electricity is there but don’t recognise because medium is not there. Light / fan – not electricity. It is Media through which you recognise electricity. In the absence of Body, Conciousness is unrecognisable not non-existence. After death Atma – survives. Therefore Atma is called Chid Rupaha… Author wants us to claim this Conciousness as I am. Now we have learnt wrongly to claim body as I, to claim Prana / Mind / Intellect ignorance as I – Gained wrong conditioning. Claim Conciousness / living / inner – immortal – invisible essence of Conciousness as I. I am Conciousness o Temporarily possessing body. o Body will go I will Survive. o Physiological system may disappear. I Survive o During sleep mind may dissolve, but I survive. o My intellect may disappear in come & may stop thinking… I survive. o Everything may go… I – as Jnana Svaroopa Survive. o Claim this Conciousness as I … Krishna gives us a Technique – to claim Conciousness as I “Drk drsya viveka” – Technique to be used to claim invisible Conciousness as myself. 155

1) I am different than from whatever I experience. I Am

Clip / Well / Body / Mind / Intellect

- Subject

- Object of Experience

- Experiencer

- Experienced - I am not…. - Start Negating Whatever you experience. - Yam Neti Neti Vachanaii

•

World will be negated because I am experiencing world. Therefore I am not world.

•

World = object of experience I am subject.

•

Body – I intimately experience this body in waking state.

•

Witness another body in dream state.

•

I experience No – body in sleep state.

•

Therefore “Body” something I experience.

•

Therefore I am not body.

•

Pranic / Physiological conditions I experience. Therefore I am not prana.

•

Emotions are objects of my experience.

•

I am Jealous / happy / compassionate / Angry now.

•

I intimately experience emotions / mind. 156

•

I know what I know – Knowledge.

•

Experience ignorance. I am not ignorant.

•

Experience knowledge. I am not known.

•

I am not intellect. Go on negating all things you experience.

•

What’s left.. Don’t experience anything/ come to blankness.. You ask question.

•

This blankness is experienced or not.

•

Yes… that Conciousness principle because of which blankness is known after Negating everything. Sarva Abava Sakshi Witness

Of absence of thought / everything

Experiencer •

Left behind Conciousness because of which I experience Blankness also… That Conciousness principle I am.

•

Ayam Atma Asmi = Chit / Jnana Svarupa Atma.

157

Verse 16.2 : Sat

What is Existence? That which remains unchanged in the three periods of time (Past, Present and future) is Existence. [Verse 16.2]

•

This Conciousness doesn’t die when body dies. It is externally present / … past / present + future.

•

Body arrives + departs. Not this Conciousness.

•

Whatever is eternal in sanskrit is called Sat / Satyam.

•

Conciousness being eternal its called sat.

•

Trikale Api Tishtati – In 3 periods of Time Past / present / future… what remains is not body or mind but independent / Conciousness which blesses the body. Therefore Atma is Chit + Sad Rupaha.

158

Verse 16.3 : Chit ( Consciousness)

What is Consciousness? It is of the nature of absolute knowledge. [Verse 16.3]

5 Lessons 3rd Lesson

Consciousness not limited by Boundaries of Body •

Consciousness – is of nature of knowledge itself.

•

Its not only chit / Sat / Anantha – Poornaha – full & Complete.

159

Verse 16.4 : Anantha (Bliss)

What is Bliss? It is of the nature of absolute happiness. [Verse 16.4]

•

Boundless / All pervading – in sanskrit all pervading principle is boundless / limitless / poornaha.

•

Poornatvam / limitless / Anantha is always experienced in the form of Ananda.

•

When mind is full… don’t lack anything, you have sense of completeness.

•

Whenever you lack something, it is expressed as sorrow.

•

Sorrow = Limitation

•

Happiness = Limitless

-

Not crying. Don’t miss anything in life / lack anything in life.

Aham Poornaha Asmi •

Poornam = Sweet inside

•

Anantha = Anandhaha.

•

Body, Mind, intellect have never ending desire.

•

I atma – doesn’t lack anything.

•

All bodies are existing in Atma only.

•

Therefore Anantha = Poorna = Anandhaha.

•

Therefore Ananda = सख ु ्वरूपुः - I don’t need anything I am full & complete as I am. 160

Gita : The Blessed Lord said : When a man completely casts off, O Partha, all the desires of the mind and is satisfied in the Self by the Self, then he is said to be one of steady wisdom.

•

Sense of incompleteness expresses as Desires.

•

Don’t have children…. Is sense of limitation.

•

Freedom from Limitation = Poornatvam.

•

I want nothing I miss nothing

Anandaha

I Lack nothing Sat

Atma - Svarupa

Chit Ananda

161

Verse 16.5 :

Thus one should know oneself to be of the nature of Existence-Conciousness-Bliss. [Verse 16.5]

•

Evam – in this manner… may you recognise Atma as yourself… “Eternal / All pervading/ invisible / inner essence I”.

162

CHAPTER - 3 THE UNIVERSE Verse 17 :

Now we shall explain the evolution of the twenty four factors. [Verse 17]

Topics : 1. Jnana Yogyata – Vichara •

Analysis of eligibility for self knowledge.

2. Analysis of Jiva Vichara : •

Study of individual

•

Study of Microcosm

•

3 More topics to be covered.

3. Study of Cosmology / Macrocosm : (Creation) •

Samashti Vichara = Total

•

Vyashti = Individual

•

Analysis of Macro.

4. Revelation of fact : •

Truth of Micro (Individual) / Macro (Total) is one and same .

•

Core is one & Same.

163

•

Essence of Wave = Water – Micro.

•

Essence of Ocean = Water – Macro.

•

Truth of both = Water.

•

Individual

Total

Essence

Wave

Ocean

One

Essence of Microcosm + Macrocosm – one Aikyam Sadana Chatushtayam

Vyashti Vichara Samashti Vichara

5 Topics

Aikya Vichara

Aikya Jnana Phalam (Benefit) Samashti Vichara :

Total

Mix of

Atma

Anatma

Satyam

Mithya 164

What is composition of creation ? •

Utpatti Prakaram – Method of creation. ↓

•

Method / Mode Cosmos = चतुववंशतततत्त्व

•

Scientist Divide Universe = 125 Elements

•

Vedantas – Universe = 24 Basic Principle. Jagat = 24 Basic

•

I have backing of Guru Parampara.

•

वक्ष्यामुः Shall teach

Universe •

Before origination of Universe, as cause of Universe, there were 2 primal factors : 2 Basic principles.

•

Before origin of children…. As very cause of children…. Father

Mother

Parameshwara

Parvati

Brahman : •

Name of Atma itself.

165

Atma : •

Invisible / immortal / inner essence / eternal of every individual.

•

It existed before creation.

•

What is immortal = etternal = Has no origination = Originless Atma – Existed before creation.

Definition of Atma : Sat

Chit

Ananda

Eternal

Conciousness

All pervading

•

Eternal all pervading Conciousness was existing before origination.

•

Being eternal, it can never go out of existence.

•

Atma called Brahman…. Why 2 different words for Same Conciousness.

•

When Conciousness seen from individual angle, it is called Atma. Same Consciousness Seen from Total Angle… is called Brahman.

Head of Family

Head of Indian Government

Head of Company

Member of Mission

Head

Prime Minister

MD

Committee member 166

Atma

Brahman

Consciousness enclosed in Body wall = Atma

Consciousness pervading everywhere = Brahman - Pull down all Bodies - Before creation - Consciousness not inner Consciousness not outer but Brahman.

Space within Hall = Inner space - Relevant when walls are there.

Walls pulled down - Space not pulled down - Space continues - Total space

Factor No. 1 - Father - Brahman

Factor No. 2 - Mother - Maya - Whole matter Universe was also existent before creation in Seed / Potential form.

•

Every – tree was existing under the ground in seed form.

•

Without Seed, Tree can’t come.

•

Don’t see Seed, can infer seed.. Because without Seed tree can’t come.

•

Matter can’t be created out of nothing. Because of law of conservation of energy.

•

Therefore Universe existed in Potential form = Maya.

167

Maya Material / Inert in Nature Didn’t originate from Anywhere Existed, Beginningless •

Brahman = Consciousness Principle. = Non material.

168

Verse 18 : Maya

Depending on Brahman, maya exists, which is of the nature of the three qualities of Sattva, Rajas and Tamas. [Verse 18]

Brahman

Maya

Conciousness

Matter

Universal Father

Universal Mother

Brahma Asti

Maya Asti

Brahma

Brahmaa

Formless / eternal Conciousness principle

Trinities

Both Beginningless Anadi

Brahmaa / Vishnu / Siva

Long aa..

God with Body + 4 Heads seated in Lotus with Mrs. Brahma Saraswati

Add Brahmaji

Personal Truth

Personal God

169

What is relationship between Brahman & Maya?

Brahman

Maya

- Has independent existence.

- Doesn’t have Independent Existence. Has to depend on Brahman

- Therefore Brahman = Satyam

- Therefore Maya = Mithya

Atma / Brahman

Anatma / Maya

- Satyam

- Mithya

- Sentient / Conciousness principle

- Inert principle - Brahma Ashraya - Dependent on Brahman for its very existence. - Mother depends on father.

- Formless Conciousness - Not Male / Female

- Formless energy - Not Male / Female

What is difference between Brahman & Maya? सत्त्विजस्तमोगुणान्द्त्मका माया : •

Maya has 3 faculties / 3 powers / 3 Aspects / 3 facts called Gunaha = Shakti 170

Sattwa - Jnana Shakti - Power of Knowledge

•

Rajo - Kriya Shakti - Power of Action

Tamo - Dravya Shakti - Power of inertia - Power which suppresses Jnana + Kriya Shakti

Jnana Shakti + Kriya Shakti – suppressed. Therefore Tamo guna is dominant.

Clip : •

Doesn't have Jnana Shakti – Doesn’t have capacity to know anything…. & no Kriya Shakti of its own because its overpowered by Dravya Shakti.

•

Car parked – No Jnana / No Kriya Shakti.

•

World Requires – Dravya Shakti.

•

Body requires – Jnana / Kriya Shakti.

•

Triguna Maya.

Brahman : •

What Shakti Brahman has?

•

Has no Shakti of its own. Therefore Nirgunam Brahman.

Maya : •

Trigunam.

•

No Shakti of its own.

171

Soundarya Lahiri : •

Shiva = Brahman = Can’t do anything unless he comes in association with Shakti. = Nothing possible for Brahman by itself.

Before Creation : Nirguna Brahman

Trigunatmina Maya were there

Chetana Brahman

Achetana Maya

Eternal

- Savikaram subject to change. - Matter (Energy) can change / evolve.

- It can’t undergo any change - Therefore Conciousness Nirvikaram changeless.

172

Out of Mix Creation Evolves : Verse 19 :

From that (Maya), space was born from space, air from air, fire from fire, water from water, earth. [Verse 19]

Chetanam

Consciousness

Nirvikaram Brahman

Without attribute / faculty / changeless

Out of Mix

Brahman

Maya

Chetana

Achetana

Nirguna

Triguna

Nirvikara

Savikara

Arda Nardishwara : •

Out of 2… Creation evolved.

•

Creation can’t come out of Consciousness principle. Because evolution is form of modification.

•

Out of mix… only one can evolve. Maya Evolves.

•

Brahman – only existing… blessing Maya as it were ... Other than blessing nothing is done.

173

Example : • Light in hall doesn’t do any action. • Light only blesses our activity. • If light were not there, we cannot do any activity. • Light is required… but doesn’t do any action. • Light doesn’t speak to you / doesn’t write notes. • Light plays – Not teachers role / not student role. • In presence of light alone Teacher / Student can play their roles. Light blesses by mere presence : • Brahman doesn’t do anything but in the presence of Brahman, Maya – matter evolves. Evolution is called creation. Evolution presented in 4 stages : 1) Pancha Buta Srishti (Sukshma Butani ) • 5 fundamental elements. • Invisible / subtle / Sukshma 2) 5 Subtle Elements (Sukshma Bautikam) • Produce varieties of Subtle bodies. • Sukshma Shariram. • All minds / Sense organs / Pranas…. • Products of subtle elements. 174

Butam - Elements - Matter

Bautikani - Elementals - Combination of Butam - Matter combination becomes Bautikam

•

Matter modifies and becomes Bautikam.

•

Invisible Svarga Loka / Manah / Jana / Tapa Lokas… invisible worlds mentioned in Scriptures… products of invisible 5 Elements.

•

Lokas products of Sukshma Bautika Srishti.

3) Pancha Sthula Buta Srishti : •

Sthula Buta Srishti… Evolution of Gross elements.

•

Visible concrete Pancha Butam / Sthula Butani – Physical – Gross Elements.

4 Sthula Bautika Srishti : •

Out of 5 Gross matters, through varieties of combinations – Sthula Bautika Srishti.

•

“Gross / Tangible / Physical body – Bautikam.

•

Body – Not only Prithvi (Earth) / Jalam (Water) / Agni (Fire) / Vayu Tattvam (Air in Lungs) - Prana Tattvam ↓ Temperature of 98.40 warmth of life. 175

•

All 5 Elements.

•

Body occupies space.

•

Body is not Butam but combination of Butam.. Called sthula Bautikam because it is Tangible.

Srishti – Cosmos Evolves in 4 Stages : 1) Sukshma Butam 2) Sukshma Bautikam 3) Sthula Butam 4) Sthula Bautikam •

From beginning Maya, blessed by Brahman.

Akasha : •

सम्भूत - Born / evolves.

•

Space is also created Element.

•

Space is not eternal… previously science thought. Space is eternal… Newtonian physics.

•

Space… eternally present… planets / stars created in eternal space.

Einstein Physics : •

No space before creation (before big bang). 176

•

After big bang, space created.

•

Space is not nothingness (Eka Gunaha)

- Subtle positive material - Not emptiness - Elastic / Bending / Curving space / … matter

•

If space is empty, how can it bend.

•

Space is elastic matter.

•

Space created & subtlest matter.

•

Property of sound belongs to space originally.

•

Shabdha is property of Akasha….

•

It has only property of Shabda.

•

Akasha can’t be touched… Therefore Sparsha is not there / Rupam form / Smell / Taste – not there.

•

How we can’t hear Akasha with subtle ears, can hear Akasha – has Shabda / sound is property.

•

Like 7 colors of pure white light.

•

We are not able to see “VIBGYOR”.

•

Light passes through Prism, eyes recognise.

•

When other elements come into existence, we are able to recognise sound. 177

•

Yogis – Recognise sound of Akasha o Omkara o Anahata Shabda o Avyakta Shabda o Unmanifest sound in space. Ordinary ears can’t hear.

2) From Akasha, 2nd Element – Sukshma Vayu is born – has 2 properties.

•

Shabda + Sparsha ↓ - Quality of touch - Can be felt by skin. Therefore sit under fan. - Don’t see vayu but feel Vayu.

3) From Vayoho – Tejaha (Fire) – Sukshma Agni – Butam Element born •

Shabda – Sparsha – Rupam ↓ - Agni can be seen - Agni has touch - Triguna Agni

178

4) From Tejas – Apaha – Sukshma Jala Butam is born •

Shabda – Sparsha – Rupa – Rasam ↓ - Taste

•

Water has unique taste, with help of which we can distinguish other liquids.

•

By tasting water we know orange juice.

•

Unique – tasteless taste = Rasaha

•

Chatur Guna.

5) From water…. Prithvi – Bumi born - earth element. •

Shabda – Sparsha – Rupa – Rasa – Gandha - Can smell Mud.

•

Pancha gunaha.

•

No smell in water.

179

S. No.

Element

Property

Recognised by Sense organ

1.

Akasha

One Sparsha

One – Sukshmam

2.

Vayu

Two Sparsha + Shabda

Two

3.

Agni

Three Sparsha + Shabda + Rupa

Three

4.

Apaha

Four Sparsha + Shabda + Rupa + Rasa

Four

5.

Prithvi

Five Sparsha + Shabda + Rupa + Rasa + Gandha

Five - Sthulam

Gross : •

What is recognised by more sense organs.

Subtle : •

What is recognised by less sense organs.

•

In Graded manner, 5 elements are born.

•

Pancha / Sukshma Buta Srishti – takes million’s of years. 180

Akasha

Vayu

Agni

Jalam

Prithvi

Sound

Sound Touch

Sound Touch Form

Sound Touch Form Taste

Sound Touch Form Taste Smell

Subtle

Gross

181

Verse 20 :

Among these five great elements, out of the sattvic aspect of space, the organ of hearing, the ear, evolved from the sattvic aspect of air, the organ of touch, the skin, evolved from the sattvic aspect of fire, the organ of sight the eye, evolved from the sattvic aspect of water, the organ of taste, the tongue, evolved from the sattvic aspect of earth, the organ of smell, the nose, evolved. [Verse 20]

Organs of Perception : The organs of action and perception Element

Aspect

Senses Organ

Deity

Faculty

Organ of action

Deity

Ability

1) Space

Sound

Ear

Space (Dig)

Hearing

Tongue

Fire (Agni)

Speech

2) Air

Touch

Skin

Air (Vayu)

Feeling

Hands

Indra

Grasping object

3) Fire

Form

Eye

Sun (Surya)

Seeing

Legs

Visnu

Locomotion

4) Water

Taste

Tongue

Water (Varuna)

Tasting

Genitals

Prajapati

Procreation

5) Earth

Smell

Nose

Asvini Kumaras

Smelling

Anus

Death (Yama)

Eliminating waste 182

•

Space produces ears because it has shabda as its unique property.

•

Ears – product of Akasha… recognises the – Visesha Guna.

•

Whichever organ is born out of whichever element that perceives the perception of that element.

•

They are grateful to the element.

•

Ears parents – Akasha. Therefore Recognise sound.

•

Vayu has 2 properties – Sound (Ears perceive) + Touch (Special property of Vayu).

•

Agni Karyam – Agni Visesha Gunam Janati.

•

Jala Karyam – Jala Visesha Gunam Janati. Brahman / Maya Samashti Sattwa

Subtle Elements -

Space Air Fire Water Earth

Rajo Subtle Body Outer organ -

Ears Skin Eyes Tongue Nose

-

Vak Pani Padam Upasthe Anus

Tamo -

Speech Hands Legs Genitals Wastage removal

Gross Elements

183

Verse 21 :

From the total sattvic aspect of these five elements the inner instrument of the mind, intellect, ego and memory are formed. The mind is of the nature of indecision. The intellect is of the nature of decision. The ego is of the nature of the notion of doership. Memory is of the nature of thinking or recollection. The presiding deity of the mind is the Moon, of the intellect, Brahma, of the ego, Rudra and of memory, Vasudeva. [Verse 21]

Sattvic - Samashti - Space + Air + Fire + Water + Earth

• • •

Inner Organ – Instrument (Antah Karanam) -

Chittam Mind Ahamkara buddhi

Mind requires all 5 elements satwa gunas because mind has to co-ordinate with all 5 sense organs. Mind has to function behind Ears / Eyes / Nose / skin / Tongue, collects 5 Stimuli + coordinates. Therefore Born out of Satwa of all 5.

Otherwise : •

What eyes see – ears will not know.

184

•

Look at chart + listen to me… mind has to collect. Both information & then write.

•

We require Coordinating instrument… and that instrument should have Satwa guna of all 5.

Antah Karanam : •

From Total Satwa – Taken from all 5 elements, inner organ is formed.

•

Inner organ has 4 different functions.

•

Radio Cassette Recorder

All in one

MP3

- Simplifying process - 4 – in – 1 organ.

CD •

One Antahkaran organ has 4 functions. Individual one

Organ One

MD – Company Secretary - Yoga Committee Student – Class

4 Different functional Names

Husband - Home

4 Names of one •

Antahkaranam one

Function : 1) Manah

2) Buddhi

3) Ahamkara

4) Chittam.

185

Manah : सङ्कल्पववकल्पात्मकां मनः •

Doubting / Vacillating / Wavering function oscillation.

•

Involves 2 directions / pendulam – Left / Right

Wavering movement : •

Work / Remain at Home

•

Come to class / Not come

•

Study Scripture / Not

•

Sankalpa = Pros – Cons – Vacillation

Many Children or not?

- Doubting faculty - Includes Emotions Buddhi : ननश्चयान्द्त्मका बुद्वधिः •

Decisive faculty is Buddhi.

Ahamkara : अहां कताथ

Ahamkara

Mind thinks

- Sense of individuality

- But I say – I think

- I – Notion – Ego – Ahamkara

- When mind is upset say = I am upset 186

•

Because of which I claim Body / Sukshma Shariram as Myself.

•

That faculty by which I identify with Various factors….

•

That identifying faculty is called Ahamkara “I – Notion”.

Chittam : चचन्तनकतथ त चचत्तम ् ↓ •

Anusandhanam – Recollection.

•

Each organ has presiding dieties representing total power = Devata.

•

Devata Jnanenindriyam / Devata Karmendriyam

1) Manas : •

Chandrama Moon

•

Anyone has mental problem worship moon

•

Lunar – connected with moon.

2) Buddhi : •

Brahman – Married to Saraswati – knowledge ↓ Embodiment of 4 Vedas = 4 heads.

•

Knowing / thinking faculty. 187

3) Ahamkara •

Rudra

•

Shiva

Ego - Individuality Cause of destruction Responsible for all problems In sleep : Paragon of Virtues

•

Wake up – I comes, comparison comes, fight comes.

4) Chitta : •

Memory preserves what we have heard before.

•

Vasudeva / Vishnu.

•

Sthithi Kartha

•

Raksha na Kartha

•

Projection function. 4 Organs (Antahkaranam)

5 Organs

Vyashti Satwa

Born out of Samashti Satwa

188

Rajas Aspect : Verse 22 & 23 :

Among these five elements, from the rajas aspect of space, the organ of speech, is formed. From the rajas aspect of air, the organ of grasping, the hands are formed. From the rajas aspect of fire, the organ of locomotion, the legs are formed. From the rajas aspect of water, the organ of procreation, is formed. From the rajasic aspect of earth, the anus, is formed. From the total rajas aspect of these five elements the five vital airs, pranas are formed. [Verse 22 & 23]

Smashti Karmeindriya Vyashti : Vyashti : Rajasic Guna

Rajasic Organ

Space

Speech

Air

Hands

Fire

Legs

Water

Anus / Genitals

Earth

Genitals / Anus 189

Samashti : • Rajo Guna – 5 Pranas – Energy for Activity must be born out of Samashti Rajo Guna. • Prana Energy has to bless all 5 organs. Therefore it is born out of Samashti Rajo Guna. Not Vyashti – Guna. • Prana Shakti must be there behind Vak. • Don’t eat – No voice. • Prana Shakti required behind all Karmeindriya. Therefore Born out of Samashti Rajo Guna. • Prana is one shakti – But it has 5 different functions. • Names = 5 / Organ = 1 Function

From Rajo Guna - Vyashti - Samashti

Prana

Respiratory

Apana

Excretory

Vyana

Circulatory

Samana

Digestive

Udana

Reversing

- 5 Organs - 5 Organs 10 Organs

- Pancha Karmenindriyam - Pancha pranas 190

From Satwa guna : •

Vyashti

- 5 Jnaneindiryas

•

Samashti – Total

- 4 Antakarana 9

•

10 + 9 = 19 – items born out of Pancha Butas ↓ Constitute Sukshma Shariram

Out of Maya ↓ 5 Elements + 19 Organs = 24 Tattwam born out of Maya. •

Chaturvimshadi – Tattwam

•

From Tamasic Guna of maya elements / Bodies born.

1) Subtle elements – created 2) Subtle elementals – products of subtle elements – created 3) Gross elements – from Tamasic part of elements. 4) Grossified 5 elements are born… How the invisible element become visible. Process of Concretisation = Grossification – Panchikaranam. How Grossification takes place. 191

Tamasic : Verse 24 & 25 :

From the tamas aspect of these five elements, the grossified five elements are born If it is asked to this Pancikarana takes place, it is as follows: 1) The tamas aspect of each of the five elements divides into two equal parts. 2) One half of each remain intact. 3) The other half of each gets divided into four equal parts. 4) then to the intact half of one element, on eight portion from each of the other four elements gets joined. 5) then Pancikarana is complete. 6) From these five grossifed elements the gross body is formed. [Verse 24 & 25]

Part of Five Elements : 1) Tanmantram…

2) They get divided into 2. 3) Black top – kept as it is – no change 4) Bottom half – divided into 4 bits = ½ /4 = 1/8 5) 4 bits of Akasha.. Should be distributed to other 4 elements. 192

Gross Elements

The Tamas aspect of the subtle elements

1) Space

1/2 S

1/8 A

1/8 F

1/8 W

1/8 E

2) Air

1/2 A

1/8 S

1/8 F

1/8 W

1/8 E

3) Fire

1/2 F

1/8 S

1/8 A

1/8 W

1/8 E

4) Water

1/2 W

1/8 S

1/8 A

1/8 F

1/8 E

5) Earth

1/2 E

1/8 S

1/8 A

1/8 F

1/8 W

Stages

Space 1

Air 2

Fire 3

Water 4

Earth 5

Description

(i)

Tanmatras ; each in itself

(ii)

Tendency to divide into two equal parts.

(iii)

The split complete

(iv)

One half remaining intact, the other splits into 4.

(v)

Each half married with 4 – bits borrowed from all others. 193

•

Before grossification = Pure = Tanmatra.

•

After grossification = Combination of 5 = Alloy.

•

Each element has all 5 – naming based on domination.

•

Gross Space – ½ space

•

Air – ½ Air

•

From 5 Gross Elements = Gross body is created

After mixing up subtle elements become Gross elements

o Sthula shariram created. o Minus Sthula Shariram, everyone ghost. •

Hardware created. Software can’t function without hardware.

•

Sthula shariram + Prapancha.

•

Pancha sthula Butani + Bautikam – Body + Substances.

1) Sukshma Butam 2) Sukshma Bautikam

Creation

3) Sthula Butam

4) Sthula Bautikam •

Therefore individual = 5 elements / Cosmos = 5 elements. Therefore everything is Pra – Pancha. Made of these 5.

194

Revision : 1) Tattwa Bodha Topics a) 4 fold qualifications for student. b) Analysis of Individual personality c) Creation

2) In Creation : •

Major part played by Maya / Prakirti, exists from beginningless time, finest form of matter.

•

Pradhanam / Shakti / Avyaktam / Avyakrutam.

•

Maya insentient in nature because it is matter.

•

It doesn’t have Conciousness of its own… why – by definition what doesn’t have Conciousness of its own is called matter.

•

Maya plays primary role, because maya alone evolves to produce creation in 4 stages.

1) Creation: Stages

5 Subtle Elements

5 Gross elements

Subtle Universe / Subtle Bodies

Gross Universe / Gross Body 195

•

Modification / magnification of Maya.

•

Maya = Seed of the Universe / like seed evolves to become huge tree.

•

Similarly seed of maya alone expands to become the universe.

•

Since maya is the seed out of which universe comes, the whole universe must have existed in the seed even before it evolved.

•

What does not exist before cannot evolve. Mango tree is in Mango seed in potential form.

•

Mango tree only in mango seed not in coconut seed.

•

Mango tree doesn’t exist in coconut seed in potential form.

•

Maya is the seed of Universe. In the maya seed, the whole seed is in dormant form.

•

Another name of maya = Karana prapancha, Universe in seed form / dormant / potential / causal.

Maya Produces : •

Sukshma Prapancha – Subtle Universe.

•

Sthula Prapancha – Gross Universe.

196

3 Stages of Understanding :

1)

Seed

Causal state

Sprout

2)

Plant

Subtle State

Tree

Gross State

Maya / Karana Prapancha

Seed Stage

Suksham Prapancha

Children

Sthula Prapancha

Adult

Foetal form

In mothers womb

Babyhood / Childhood

2.5 Kg baby

Adult

80 kg

Micro level

Macro level

Individual / 3 Shariram Micro

Total / Inert Matter / 3 Prapancha

CB – Causal Body

CU – Causal Universe

SB – Sukshma Shariram

SU – Subtle Universe

GB – Sthula Shariram

GU – Gross Universe 197

Verse 26 :

Thus, there is identity between the microcosm and the macrocosm. [Verse 26]

•

Microcosm

Macrocosm

3 Bodies

3 Universe

Pindandam

Brahmandam

Inert in Nature / Made up of Matter

Therefore between Pindandam and Brahmandam. 1) Causal / Subtle / Gross states for both. 2) Both matter

3) 5 Elements 4) Subject to modification Pinda / Brahmanda Aikyam :

•

Jivatma – Paramatma Aikyam.

•

Recognising oneness essential Nature of Micro + Macro – identify….. Jivatma / Paramatma – Aikyam…. Central theme of Puranam / gita / Brahma Sutra / Upanishad. 198

Jiva and Ishvara : Verse 27 to 31

The reflection of Brahman, which identifies itself with the gross body is called the Jiva. This Jiva by nature, takes Isvara to be different from himself or herself. The Self conditioned by ignorance (Maya) is called Isvara. So long as the notion that the jiva and Isvara are different remains, which is due to the difference in the conditioning, till then, here is no redemption from Samsara which is of the form of repeated birth, death etc. Due to that reason, the notion that the jiva is different from Isvara should not be accepted. [Verse 27 to 31]

Microcosm

Macrocosm

Causal / Subtle / Gross

Causal / Subtle / Gross

Bodies

Prapancha Inert evolution took place

• •

Nothing happens in Brahman, In Presence of Brahman – everything happens. Sun is above ….. Sun doesn’t do any transaction ….. On the road blessed by Sun millions of transactions take place. ….. In presence of sunlight.

199

•

Sun light not participant.

•

Brahman chaitanyam / Atma chaitanyam Changeless / formless / Attributeless / ….. No properties – sound / smell / taste / touch.

•

3 Universes + 3 bodies have evolved. Matter / material body + Universe serves as medium of manifestation for that Consciousness.

•

Causal Body – Causal Universe

•

Subtle Body – Subtle Universe

•

Gross Body – Gross Universe

•

3 pairs are capable of manifesting / reflecting Atma chaitanyam like mirror capable of reflecting sunlight.

3 Pairs are medium of manifestation of Consciousness / Brahman.

Sunlight

Sun - Luminous - Bright object

Mirror Once reflection is formed / Reflected Sun is available in Mirror, Mirror itself becomes bright luminous object.

Has no light of its own Takes reflection of Sun

•

By itself, Mirror not bright not luminous.

•

Once surya pratimbimba is formed, the not bright mirror becomes bright.

200

•

Luminous mirror becomes shining.

•

So bright, that it can illumine a dark room. Dark Room Pervades

Conciousness

3 Universe 3 Bodies Get reflected Consciousness in 6 medium

Gross

RM1

RM2

Illumined by borrowed light.

Subtle

RM3

RM4

Causal

RM5

RM6

•

When Consciousness pervades 3 bodies & 3 Prapanchas. We get 6 bodies of medium.

•

Causal / Subtle / Gross – body becomes, Reflecting medium to reflect Consciousness and matter begins to behave as though sentient.

•

Inert body – Naturally insentient, becomes live / sentient body.

•

Life in the Body / sentiency in the Body is not natural Consciousness. It is borrowed Consciousness from Atma – Original consciousness.

•

Atma lends Consciousness to Body. Body borrows Consciousness. 201

3 Bodies

One Consciousness

6 Reflections Causal Body

Subtle Body

Gross Body

RM1

RM2

RM3

RC1 - Pragya

RC2 - Teijasa

RC3 - Vishwa

Causal Universe

Subtle Universe

Gross Universe

RM4

RM5

RM6

RC4 - Antaryami

RC5 - Hiranyagarba

RC6 - Virat

Micro Level

Macro Level

•

6 – Reflecting media.

•

Therefore 6 Reflections will be there.

•

If 6 mirrors – 6 Reflected suns – One original Sun.

•

Because of plurality of Reflected Medium, there is plurality in Reflected Conciousness also.

•

Reflected Medium

→ Inert Matter

202

•

Reflected Consciousness

•

Reflections – many – Original Atma one.

→ Borrowed Consciousness

Micro Reflection : •

Pragya / Teijasa / Vishwa put together is called Jivatma.

Micro Reflection group : •

Pragya + Teijasa + Vishwa – Micro Reflection Group → Jivatma

•

Antaryami + Hiranyagarbha + Virat – Macro Reflection Group → Paramatma

•

Jivatma – Reflection

•

Paramatma – Reflection

•

Original consciousness – Not Jivatma / Paramatma is Atma. Micro

Macro

Jivatma

Ishvara

Small

Big

What will be the Nature of Reflection? What will be the size of Reflection? •

It will depend on Reflecting medium.

•

If Mirror is small… + Dirty – Reflection is small & Dull. Original Sun = Bright.

203

• •

• •

•

• • • •

That’s why we are dull! Jivatma = Reflection in Micro medium. o Small in size + varieties of problems. o Has limited qualities + Negative attributes. Alpagyatvam – Limited knowledge. Alpa Isvaratvam – Limited power. ↓ Smaller Attributes – Will be Guna of Jivatma. When Original Consciousness… is Reflected in Macro Medium, Cosmic intelligence which harmonises Universe / Maintains Planetary Movement… / (We can’t even control our movement) cosmic movement of planets / solar system / Galaxies…. If 2 planets collide… They follow cosmic law – intelligently… Physical Laws / Moral Laws of Dharma / Adharma / Jivas Birth + Death – Which Jiva Should enjoy what + when Which Jiva should suffer what + when Mosquito Bite - Punyam for Mosquito. Not Accidental - Papam for Me Moral law / cosmic law maintained by cosmic intelligence called Paramatma. Apply at Macro Medium level. Paramatma Qualities – Superior + Virtues because of Superior Medium – Macro Medium. Jivatma – has inferior qualities because of inferior medium. 204

•

Atma by itself has no inferior / Superior qualities.

•

Reflected one gets reflected attributes / qualities.

•

Both versions are distorted versions.

•

Reflection in Macro Medium = Distorted.

•

That which doesn’t have quality appears to have superior quality.

•

Distortion at Macro Medium.

•

At Micro Medium … that which doesn’t have any quality seems to have inferior quality. Distortion has Inferior quality

Superior Quality

In Original No superior / Inferior Quality

Example : Keep Convex / Concave Mirror Convex Mirror

Reflection

Concave Mirror

Reflection will Be with distortion

Reflection

205

•

Remove mirror, and original face has no distortion.

•

Jivatma – Has Nikrishta Gunaha

•

Paramatma – Has Utkrishta Gunaha

•

Atma – Nirgunaha.

•

Take Jivatma & Remove distorting medium

•

Take Paramatma & Remove distorting medium Jivatma Paramatma

What's left out

Reflected Medium Reflected Medium

One Atma Wise person who calls God & Says I + you are one + Same…. •

Even though I look Miserable, Misery not because of me.

Misery because of Distorting medium Remove Medium - I am Nirguna Atma •

From Paramatma.. Remove Medium.. Paramatma is Nirguna Atma.

•

Therefore Aham Brahma Asmi.

•

Because we have distorted look, I am not worried my face looks ugly in convex / concave mirror, look distorted… distortion doesn’t belong to me the original Atma.

•

Distortion incidental – caused b medium. Therefore Wise says Aham Brahma Asmi. 206

Jiva Isvara Aikyam Chart :

Avidya

Causal Body

Reflected Conciousness

RM1

RC1

Jivaha

Subtle Body

Reflected Conciousness

- I am Jivaha. - Distorted Conciousness which is manifesting through my causal / Subtle / Gross Bodies

RM2

RC2

Gross Body

Reflected Conciousness

RM3

RC3

Causal World

Pragya

Teijasa

Vishwa

Maya Reflected Conciousness

RM4

RC4

Ishvara

Subtle Body

Reflected Conciousness

Paramatma

RM5

RC5

Gross Body

Reflected Conciousness

RM6

RC6

Antaryami

Hiranyagarba

Virat

207

Are Jivatma & Paramatma Same? •

Through distorting Media – they are different Jivatma

Paramatma

Inferior quality

Superior Quality

•

Difference caused by distortion Media like 2 faces in convex / concave mirror.

•

Original face = Distorted face No. 1 – without distorting medium = Atma.

•

Original face = Distorted face No. 2 – without distorting medium = Atma.

•

Jivatma – Also atma – without distorting medium – Body.

•

Paramatma – Also Atma – without distorting medium - World. ↓ No Superior / Inferior qualities.

•

There is only one Atma.

•

Atma named Jivatma is only distorted reflection of Atma….. Obtaining in Sthula / sukshma / Karana Sharira Abimani.

•

Jivatma is dull / … doesn’t know I am Original Conciousness reflected in Medium.

•

He mistakes, distorted version as original Nature.

•

Distortion incidental till media is there. Therefore Jiva is ignorant / Samsari / Suffering…. 208

•

Identified with distorted version.

•

Confused Jivatma who mistakes distorted version as original nature…. He looks at Paramatma.

•

Paramatma – also distorted… because of superior Medium… He looks at Paramatma as Original Nature “World”.

•

That is also distorted… He doesn’t know. As long as I am absorbed in distorted media I will see distortion.

•

As I am seeing distorted image….

•

I will swear that this man is Good / Bad. In convex / concave mirrors are different persons.

•

Even though its same face!! Face neither longish / flattish - incidental attribute.

•

Both Attributes are not original attributes of face….. Which is beautiful.

•

Not seeing this – ignorant person say Jivatma & Paramatma – are different.

•

This is Natural ignorance – because of distortion.

•

He looks at Paramatma as different from Jivatma, called Jivatma / Paramatma – Bheda, Dvaita Philosophy / Duality Philosophy.

•

I am ordinary mortal Jivatma – Creature / servant.

•

He is immortal / Maha Paramatma – creator / Master.

•

All this Mistake because I take this distorted inferior qualities + look at Paramatma with superior qualities. 209

•

Paramatma – Not master

•

Jivatma – Not servant

•

Jivatma = अववद्योपाचधुः सन ् आत्मा

Both because of Medium. This we don’t know.

with Karana / Sthula / Sukshma Sharira – Sharira Trayam. •

Upadhi = Medium

•

Atma Appearing in Micro Medium

• Atma Reflecting in Upadhi Medium is Jivatma. 5 Watt – Night lamp. Paramatma Definition : मायोपाधिः सन ् Reflected in Maya Karana + Sukshma + Sthula Prapancha Macro Medium Same Atma gets positive distortion = Ishvara = Paramatma •

Sarvagya / Sarveshwara / Sarva Shaktiman / Sarva Kalyana Guna Kalaika Nilayaha / Omniscient / Omnipotent / All love / All compassion / All beauty / … Total beautiful.

•

For us diagonally opposite.

210

•

Superficially we are different / incidental.

•

Essentially Ishvara + Paramatma are one is Jivatma / Paramatma Aikya Gyanam.

Revision :

Topics

1)

Qualifications for Vedantic Study

Nature of Individual

Creation of Universe

2) Example : 5 Factors

Jivatma / Paramatma – Aikyam (Most important topic)

Original Face

Distorting Medium No.1 Concave Mirror

Distorting Medium No.2 Convex Mirror

Undistorted Version

Media No. 1 / Distorted face

Media No. 2 / Distorted face

- Capable of Distorting my face - Not really distorting - Seemingly distorted Version of my face. •

Distorting face will not come unless there is a cause – distorting medium is there.

211

3) If there are 2 distortions, there will be 2 distorting media. 4) If you look at distorted 2 versions of face… & focus on them… 2 faces will be different not same. 5) If you remove distorted medium mentally and understand original face from standpoint of undistorted face / original face there is only one face. 6) Difference is seeming / apparent caused by 2 mediums of distortion. 7) Difference is seeming, oneness is fact. Distorted version 1 & 2 are both Manifestation of one & same face. Both are essentially one. Differences seeming because they are distorted version of one face. 8)

Original face

Original face

Original Conciousness

Atma is Manifesting in 2 different medium

Atma Chaitanyam - Undistorted Conciousness - Has no inferior or superior attributes - Neither Nikrushta Guna / Utkrishta Guna

No. 1

No. 2

- Sharira Trayam - Micro Matter Medium

Macro Matter Medium called Prapancha Trayam

Avidya Upadhi

Maya Upadhi 212

•

Both mediums create distortions.

•

Atma obtaining in Micro medium has distortion with inferior attributes – Distortion caused by Micro Medium – called Jivatma – Nikrushta Guna.

9) Atma obtaining in Macro medium – endowed with superior attributes. Cosmic organising / intelligence principle – Utkrishta Gunaha Superior attributes called Paramatma.

Atma Jiva

Parama

Inferior Attributes

Superior Attributes

10) When you look at Atma through 2 mediums, they will not be identical. •

Through distorting medium + differentiating attributes they will look different like 2 distorted faces.

•

Since you have Jnanam… you know distortions are incidental distortions… they are not the real nature of face. Not real Possitive distortion Paramatma

Negative Distortion Jivatma 213

• •

My original face = Distortion free. Jivatma / Paramatma – Superficially – apparently – incidentally different – but both are really speaking one + same undistorted original Atma. • Jivatma – Inferior attributes = Paramatma – Superior Attributes = Attributeless undistorted Atma = Brahman. 11) Avidya Upadhisan : • Atma – Original Conciousness.. Manifesting through Micro Matter Medium – Distortion No. 1 …. = Jivatma. 12) मायोपाधिः सन ् • Same Original Conciousness.. Manifesting through Macro Medium is called Isvara – Paramatma. • Superficially there is difference, originally no difference. 13) Since difference – superficial, don’t focus on them. Non difference being original fact… we should know + Assimilate Jivatma / Paramatma – Aikyam. 14) Jivatma - Doesn’t recognise non difference - He is carried away by difference. • Because of his focusing on distorted version. 15) If you focus on the distorted version & see differences in the world, it will create problems. • Distorted version is Untrue. • Life governed by untruth will not be a happy life. 214

•

• • • • •

• •

• • • •

From untruth you have to move to truth. From distorted version you should focus on undistorted version. From difference you should focus on non difference. If you refused to do that Author warns. Suffering caused by vision of Untruth = Samsara. Why human beings are suffering in life? Sufferings are not caused by events in life, Not caused by planetary positions. Sufferings are caused by wrong perceptions / distorted perception of Jivatma + Paramatma. In this manner, differences in medium, do not belong to face. Upadhi – Bheda ↓ Distorting medium Because of difference in Mediums, there is a superficial difference… 2 distorted versions named Jivatma / Paramatma. Between 2, difference is experienced but its not my face. Doesn’t get contorted because of mirror. Distortion not actual. When Superficial difference… between Jivatma + Paramatma are taken as factual, it is called Srishti – wrong vision – misconception / misunderstanding – Jivatma / Paramatma – Bheda / Division is misconception. 215

• • •

This misconception continues in life…. Is problem external or internal? Its my own problem… cataract in eyes – increasing power no use. Deaf : Nowadays people not eating properly. Therefore eyes weak… therefore don’t know how to talk aloud. • Problem is me : solution has to be me. • Changing truly members / society… struggled in wrong direction… can’t succeed. • Therefore human unhappy… adjusting wrong knob. How is it experienced? • Repeated Births / Deaths All put together is Samsara – • In between old Age / Disease / Separation Will never go – don’t get attached to world • You Attach misconception. Problem : • My Misconception of division between Jivatma + Paramatma – Not Problem of world. • Distance caused Driven wedge between – Jivatma + Paramatma …. Division vision… Jivatma / Paramatma …. 2 distorted versions never should entertain difference between you & God. Religious language : • Never see distance between you + God. Greater the distance, deeper the Samsara. • Less Distance, lesser Samsara. No distance = No Samsara = Aikyam. • How to change the Misconception? • Remove the distorted vision?

216

Enquiry on That Thou Art Verse 32 :

But the jiva is endowed with ego and his knowledge is limited, whereas, isvara is without ego and is omniscient. Then how can there be identity, as state in the Mahavakya (great statement) - That thou art, between these two who are possessed of contradictory characteristics? [Verse 32]

•

Removal of misconception – Jivatma / Paramatma – Bheda

•

Removal of distance between Me + God

•

Any misconception goes by right knowledge.

•

If doubt is there – Enquiry commission instituted.

Attached to Vedas

Why space shuttle Exploded •

By Enquiry, Confirm knowledge.

•

Misconception requires intellectual Enquiry ↓ Intellectual Problem……. Right knowledge = Solution

↓ Vedic Scriptures give right knowledge between Jivatma + Paramatma. •

Are we different or one + same.

217

• • •

•

• • • • •

Vedanta – Jivatma / paramatma - Division enquiry. - Relationship enquiry. Culmination : Jivatma + Paramatma.. One + same original Consciousness. Difference – Superficial / Seeming / apparent. 2 Reflections, Visible difference – don’t deny ↓ Superficial Nonfactual. Mahavakyam… o Reveals non difference o Reveals Jivatma + Paramatma are really one Atma only – Realisation Tat Tvam Asi. Beda Negated / Abeda Revealed. Great Equality : 6+2=9–1 Don’t Say 8 = 8 – Equation not required Not say 8 = 9 – Evidently can not possible. 2 things seemingly different but really equal, then equal sign required. 5+3=9–1

•

Look through eyes = See differences.

•

Eyes report difference in No & Arithmetical signs + / 218

•

Therefore Teacher required. Difference superficial, essentially both Jivatma + Paramatma.

•

Similarly Jivatma + Paramatma – If evidently identical – equal sign not required.

•

If evidently different…. Equal not possible.

•

If seemingly different because of incidental distortion caused by medium.. Both one + same all pervading Conciousness.

•

Jivatma = Paramatma… Mahavakyam – Most popular. Tatu

Tvam

Asi

Sama Veda – Sat Vidya – Chandogyo Upanishad

You are

That Paramatma

- You individual Jivatma – trying to organise truly & failingly in Kitchen / company.

- Cosmic intelligence organising whole creation/ Maintaining solar order / making solar movements / Sun rise + setting accurately.

- Cosmic order maintaining intelligence - Paramatma - Cosmic unifying intelligence - Successful!

• •

- You Jivatma are Paramatma - Abeda bhodaka Vakyam. - Aikya bhodaka Vakyam.

Reveals oneness of Jivatma + Paramatma… “You are God”. Thought pattern in student : Joke of century teacher mad… unswallowable. 219

I

God

1) Created

1) Creator

2) Small

2) All pervading

3) Alpa Shaktiman

3) Omnipotent

4) I am Jealous / Angry /….

4) Positive virtues – embodiment Love / Compassion.

5) Impure : Should worship God / Claiming equality = Sin.. Sacrilege.

5) Pure - Sineless

ननु - Students Protest • Ishvara – Jivatma – am of limited knowledge – know few items / many wrong knowledge - & doubtful knowledge as opposed to sarvagya - ककांचचज्ज्ञ्य - Alpagya. • Sahankaraha…. Endowed with strong individuality, my own peculiar attributes, makes me different than others… individuality based = limitations. • Paramatma – Isvara - सवथञ्य - Omniscient - All knowledge. • Differences clear. • How can I develop vision – of equality? By listening to great equation – Tat Tvam Asi. • Buddhi will not accept – because you see difference. Jivatma + Paramatma are endowed with opposite / contradictory attributes. • Paramatma – superior Attribute. Opposite attributes • Jivatma – Inferior Attribute.

220

Verse 33 & 34 :

If there is such a doubt, no (it is not so) That literal meaning of the word "thou" is the one identified with the gross and subtle bodies. The implied meaning of the word "thou" is pure awareness which is free from all conditionings and which is appreciated in the state of Samadhi. So also the literal meaning of the word "That" is isvara having omniscience etc. The implied meaning of the word "That" is the pure awareness, free from all conditionings. Thus there is no contradiction regarding the identify between the jiva and isvara from the standpoint of awareness. [Verse 33 & 34]

Teacher solves students problem : Technical explanation of Mahavakya : 1)

Tat

Tvam

Asi

Paramatma

Jivatma

Equal

2) When we use word, it is used to communicate meaning. •

Speaking meant for transactions.

•

Word reveals object to mind of listener.

•

Every Padam reveals Padartha.

•

Which word reveals which Padartha we learn by language.

221

Word

Conveys Object

Table

Table comes in mind

Hear sound

Understand meaning

Bring table

Don’t bring sound recorded table, Bring object

•

Object referred to by word is Vachyartha – Primary meaning – Official meaning – Dictionary meaning.

•

Often, we use same word, not to convey meaning of total object, but part of object by same word.

•

Word – Primarily used to reveal total object.

•

Often same word – used to convey part of object. Word Conveys Total Object

Refers to part of object

Primary meaning

Other than primary meaning Secondary meaning / filtered meaning dependent upon context 222

I = Me I write the notes in the class

Includes body + Sense Organs + Mind + Intellect + Karana Shariram + Consciousness

Here I Writing not done by Sthula / Sukshma Shariram + Karana Shariram

3 Bodies + Consciousness

- Writing done by hand backed by mind.

Available in distorted form

- We say : I write he filters nose / leg / … I understood as hand. - Overweight is one part of I = Physical body

- I am overweight doesn’t refers to Conciousness / Mind.

Say

Understand

Bring Banana

Includes Skin

Ate Banana

Excluding skin

Normal 223

•

All the time when we speak we use secondary meaning.

•

Intellect understands … you don’t see any contradiction.

•

Because you do filtering.

•

I – Jivatma and God – Paramatma – What do I mean.

a) Distorted Consciousness and distorting medium – See difference.

Temporary : •

Take away distorting medium in your understanding Body – Mind – Complex & From total take away distorting medium in your understanding.

•

Take / keep only Conciousness part without distortion…. Distortions superficial / Not factual. Remove medium + medium caused distortions and understand only the Conciousness part…

What you see : •

Jivatma = Atma

•

Paramatma = Atma

•

Takeaway differentiating attributes – No attributes… see only Atma. 224

Technical topic : Word refers to object In totality

A part of object

Vachyartha Direct / Primary meaning

Indirect / Implied / Secondary Lakshyartha - meaning

1) I = Refers to individual who includes Body + Mind + Intellect + Conciousness = Direct meaning of I. 2) I am fat – Lakshartha – I … connected to part of individual = Body. Body is fat. •

Mind / Intellect / Conciousness can’t be fat.

•

I used to only refer body = Lakshyartha.

•

I am emotional person (Mind) = Lakshyartha ↓ Body / Conciousness / Sense organs can’t be emotional.

•

I refers to only part of me relevant in this context.

•

I am seeing an object. ↓

↓

Refers to eye - Refers to Sense organ called eye.

225

•

Listener understands… by taking appropriate Lakshyartha & drop Vachiyartha.

•

I – Jivatma am one with Paramatma. ↓ Body – Fat Mind – Has Emotions

Intellect – Learned •

Consciousness / God – Protest → Appropriate Lakshyartha should be taken. Not Body / Mind / Intellect.

•

3 Sharirams can’t be taken… w.r.t. Shariram, Jivatma / Paramatma – totally different.

Medium Shariram : Jivatma

Paramatma

Micro medium consists of Sharira Trayam

Macro medium consists of Prapancha Trayam

•

Equal sign doesn’t fit.

•

Medium

= Material part through which Conciousness is manifesting = Sharira Trayam = Micro mirror

Consciousness manifesting

Prapancha Trayam = Macro mirror 226

One original Consciousness manifests in

I am Atma Chaitanyam

Medium

Sharira Trayam

Prapancha Trayam

Physical / Subtle / Causal body

TAT

TVAM I am Atma

Paramatma is not Macro medium Paramatma is Consciousness principle manifesting through Prapancha Trayam

I am Consciousness principle Paramatma is Consciousness principle •

Consciousness - Atma is common to both. Media not common.

I am God : •

I and God are one original Consciousness manifesting through 2 different reflecting medium. 227

Convex Mirror

Concave Mirror

Reflected Face

Reflected Face

Reflection different • • • • • •

Reflection different

Perceptually different faces are nothing but one original face

I am original face appearing in 2 distorted forms. in 2 distorting media. I = Consciousness – Mahavakya meaningful Body / Mind / Intellect – Mahavakyam goes hay wire. I am emotional… take body Meaning less I am over weight – take mind I Sthula / Sukshma / Karana Prapancha / Shariram will not fit. I am all pervading. Undivided Consciousness will fit. Jivatma + Paramatma – distorted versions obtaining in 2 different meanings. Individual

TAT

Tvam = 3 Bodies + Conciousness

TVAM

3 Prapancha + Conciousness

Direct meaning / Primary meaning

Total includes : Sthula / Sukshma / Karana Shariram Abimani - Conciousness

Direct Meaning 228

•

Bodies different between individual + God – Primary meaning.

•

Take appropriate meaning.

•

Take only Shuddha Chaitanyam Unmixed Consciousness / filtered Consciousness

Tvam Pada Lakshyartha implied / indirect meaning

• I am fat – Drop mind part + take body part. समाधििशासम्पन्नां •

Discrimination of Time.

•

Understand by discrimination or separation (in understanding) of Conciousness from Reflecting Medium.

•

I am fat – I don’t include my mind.

•

Separation = Viveka = Samadhi.

•

By process of Discrimination, you arrive at filtered Conciousness… it is Lakshyartha.

•

After filtering, must know what to throw + keep. Vidhura

Separate Body + Consciousness

Gave peel to Krishna not Banana

Upadhi Vinurmuktam - Reflecting Matter medium - Mind / Body / intellect matter = Jadam / inert in Nature

Set Aside 229

•

Tvam = Aham = Suddha Chaitanyam

•

I am god ↓ Only Conciousness – Not Body / Mind / Intellect

Has date of Birth / Death •

Paramatma = सवथञत्वाहदववमशष्ट ईश्वरुः Includes 4 factors

Sthula Prapancha Total Gross Universe

RM4

Total Subtle Universe

RM5

Total Karana Prapancha

RM6

= God = Total Body mind medium

•

Therefore Total knowledge = Omniscient = Lord.

•

In Mahavakya Don’t take total Ishvara.

•

Mentally filter matter media : Sthula / Sukshma / Karana Prapancha set Aside

Without 3 Matter Media = शद् ु धां चैतन्यां 230

Filtered Consciousness without Upadhi = Tat Pada Lakshyartha. = Implied Meaning of TAT. •

When media are there, obtaining Consciousness is distorted.

•

When you remove medium, what is left behind is one undistorted original Consciousness.

•

Remove Convex Mirror – World – Face 1 Concave Mirror – Individual – Face 2

•

Distorted 2 faces gone

What is left behind = Original face.

Tragedy : •

Original face you can never see.

•

Never object of Perception.

•

Original face = Myself.

•

I can’t argue because I don’t see original face.

•

Cant say : I don’t have face.

•

You wont see your face…. Non perception of original face is not non existence of Original face.

•

Know or owning the original face as Myself = I.

•

If you want to see the face – you will never get the original version.

•

You will get only reflected face which will necessarily have distortion. 231

- Positive Distortion Ugly face Seen as Beautiful

- Negative distortion beautiful face seen as Ugly

- Paramatma is positive distortion

- Jivatma is Negative distortion

Atma = No Distortion

•

In this manner – In the form of undistorted Conciousness – Jivatma and Paramatma are one and same. चैतन्यरूपेणाऽभेदे

•

If you see distorted version… seeing 2 faces.

•

See Original Consciousness… बाधकाभावुः ↓ Without medium

•

अभेदे ↓ No Different

Distortion also is temporary and not a real distortion.

Face : •

Distorted in mirror is Apparent.

•

If real, after you see distorted face, you go to plastic surgeon.

•

Even though you see distortion, original face really not distorted at all.

•

Distortion is apparent not real. 232

Tattwa Bodha Jivatma

Paramatma

Distortion No. 1

Distortion No. 2

Incidental, Temporary, Apparent Original / Real / Consciousness is ever the same. That Consciousness I am

ऽभेिे बािकाभावः •

No contradiction in saying I am God.

•

Every Jnani claims I am God = Mahavakya Janya Jnanam.

•

Knowledge of oneness born out of study of Mahavakyam = Aikya Jnanam

4th topic : •

Jivatma / Paramatma – Aikyam.

•

Central Topic

•

Saram of Aikyam. 233

5th Topic : Man of Realisation (Jivanmuktah) Verse 35 :

Thus by the words of Vedanta and the teachings of the Satguru those in whom the vision of the Truth is born in all beings, are liberated while living (Jivanmuktah) [Verse 35]

What will I get out of this knowledge? Result of Knowledge? •

Beneficial / Practical / Brings revolutionary change to life.

•

Change of Perspective = Moksha.

How to get knowledge out of Mahavakyam? •

Self study will not work in Vedanta / will be counter productive.

•

Gain knowledge with Shastra + Scriptural Master – Guru.

•

With Vedanta Mahavakya….Aham Brahmasmi / Pragyanam Brahman / Ayam Atma Brahman / Tat Tvam Asi.

•

Tayaschaya Purushe Yaschaya Madhye ta Enaha….

•

Use scriptural words, Sad Guru Upadesa, Teaching of Sadguru. 234

•

Systematic study = Upadesha. ↓ Sadhana Chatushtaya Sampatti Sthula Shariram – Atma – Creation. Sukshma Shariram

•

Not mantra initiation - One time Upadesa - 2 minutes Upadesa

•

Chant – Om Nam Shivaya – for regular Repetition for purification of mind.

•

Here Upadesha = Systematic study done by SAD Guru. ↓ One who has the method of communication.

•

Master in communicating in appropriate way.

How knowledge must be communicated? •

Like Baby feeding… / Limited food / Sampradaya VIT ↓ One who has skill of communication

•

One who has methodology of transferring this knowledge.

सवेष्ववप भत ू ेषु येषाां ब्रह्मबद्व ु धिरुत्पन्ना → Jnanam in intellect •

Knowledge of Brahman / Atma / Original consciousness comes from Sadhguru.

235

•

Where is Original Consciousness… in every medium – in my Body / Ants Body Distorted Versions different…. Distorted versions are incidental caused by medium (Minus distortions… everyone same).

•

Those who manage to Grasp are Jeevan Mukta – liberated while living.

Liberated from what?

•

Wife / Children? No

•

When I know I am Original Consciousness… temporarily manifesting in this Reflected Medium – (in distorted form) after few years… reflecting medium perishes, distorted reflection perishes, Reflected Consciousness + Reflected Medium perishes, I – Original Consciousness will be eternally there.

•

In Sleep – I am - Without transaction - Don’t transact with Body medium

•

Sleep is not equal to death.

•

If so, will put Mologa podi and be awake.

•

We sleep in class… sleep is end of transaction, because I don’t use the medium.

•

Even though I don’t use the medium, transactions I stop, I continue to exist.

•

In death, Reflected Consciousness / Medium / transaction ends, I am immortal.

•

Therefore Greatest freedom = ….. = freedom from fear of Mortality.

•

Freedom from Sense of insecurity = Greatest problem / Instinctive insecurity. We cling to mothers sari! 236

•

When we are old, we cling to our children… (Not my Dad!) … when I will go I don’t know!

•

Sense of insecurity expresses in form of all emotional problems.

•

Insecurity = Seed for Raag / Dvesha / Kama / Krodha / Moha / Matsarya ↓ Different version of one insecurity

•

Struggling to earn money Clinging to earn money

Because we feel there is security in money.

•

I myself am insecure. Therefore cling to money / power / House / relationship.

•

Bayam drives humanity.

•

Mukti = Freedom from sense of insecurity and consequent ramifications = Samsara

•

Moksha = Samsara Nivritti, because nobody wants to die… quit world.

•

Once Yama comes… will say – please wait. Nobody wants to die…. Because desire for immortality is instinctive.

•

Jeevan Mukti = Result of knowledge.

Moksha / Liberation / Mukti : •

Can be enjoyed while living.

ब्रह्मबुद्वधिरुत्पन्ना • Guru Shastra Gyanam / Upadesha of Aikyam. •

Jnani = Jeevan Mukta = On whom knowledge arises.

237

Who is Jeevan Mukta? Verse 36.1 :

Then who is a Jivan mukta? Just as one has firm belief "I am the body", "I am a man", "I am a brahmin", "I am a sudra", in the same way one who by his immediate knowledge (aparoksa jnana) has firmly ascertained "I am not a brahmin", "I am not a sudra", "I am not a man" but "I am unattached" and of the nature of Existence-Consciousness-Bliss, effulgent, the indweller of all and the formless awareness is a Jivanmukta. [Verse 36.1]

Answer : ऽपिोक्षज्ञानवान ् जीवन्मुक्तः

•

Main characteristic of liberated = Self knowledge, Aparoksha Jnanam ← Technical word for self knowledge.

238

3 Types of Knowledge Object faraway

Object right in front

Self knowledge

Not available for direct experience – Paroksha Jnanam

Pratyaksha Jnanam

Aparoksha Jnanam

Direct experience deals with proximate object

Knowledge of self / subject

Indirect knowledge Deals with remote object

Knowledge of object दृढतनश्चयरूपो - Doubtless knowledge - Knowledge in terms of firm conviction regarding myself.

- I – self not object - Neither proximate / remote subject - Never say : direct experience of self - Direct experience is only of object near by

239

What is the firm conviction? असांगः सन्द्च्चिानन्िस्वरूपः •

Atma : 2nd Topic : Sthula / Sukshma / Karana Sharira Vyatiriktaha

•

Pancha Kosha Vilakshanaha Avastha Traya Sakshi Satchid Ananda Rupa San

Tat Tishtati Sa Atma! •

I am nature of limitless existence conciousness.

What is Nature of Satchidananda Conciousness? 1) असांगः •

It pervades Body / Mind complex.

•

But it is not connected to Body / Mind complex.

•

If it is connected with Body / Mind complex, when body perishes, Atma will perish on Death, Atma Continues.

•

Unconnected Nature = Asanga Svaroopaha.

•

I am at Satchit Ananda, unconnected with body.

2) सवाथन्तयाथमी •

It is present in every body… Electricity is present in every electric gadget.

•

Similarly every body is blessed by Atma chaitanyam. 240

•

Bodies – Many

•

Atma – One

•

Therefore its called Sarvantaryam – Inherent – like thread which is behind every bead of mala.

•

Thread not visible, beads visible – Holds them together.

•

Atma like invisible thread, & every body is like a Bead… beads many, thread – one.

•

Therefore called Sarvantaryami… Its inside but not visible. Atma is Comparable to Akasha

Surya Prakashaha

Space

Sun

- Chidambaram Rahasa Temple. - Lord is worshipped in space. - No deity / space is chidambara nataraja. If I am seeing you + you are seeing me is because of pervading Prakashaha.

- Light principle - Which envelops pervades entire earth. - Solar disc far away - Spreading sunlight… over Earth / … Hall pervaded by sunlight. Whats proof? 241

•

Atma = Akasha = Prakasha.

Common Attributes : •

He is like a Lion…

•

Courageous / Majestic – Common attribute.

Common Features :

1)

Akasha

Prakasha

Atma

Space

Light

Formless Conciousness Nirakaraha

2) Space is Divisionless (Nirvikalpaha) – Can’t be divided with a knife. •

Light is Divisionless (Nirvikalpaha) – can’t be divided with a knife.

•

Atma is Divisionless (Nirvikalpaha) – can’t be divided with a knife.

3) Akasha / Prakasha / Atma can’t be polluted by Dirty object. Its blotless. Its blemishless. •

Prakasha – Spreads over every object but dirt can’t contaminate object.

•

Similarly Atma is Blemishless Nirmalaha.

4) Akasha / Surya Prakasha / Atma has no boundary. Every object has dimension / boundary. It goes beyond this body / hall / earth… Prakasha is boundless. •

Similarly Atma also is limitless / boundless (Nisiimaha) 242

5) Akasha / light is associated with every object but not connected with any one.

•

Light is on my / your body but light is not connected to my Body.

•

If its connected to my body, where ever I go, light will be there.

•

If I walk out, place will become dark. Therefore light is connectionless. (Nissangaha).

•

Such an Atma…. This Jnani has :

How does he look at body? •

He doesn’t say : I am the body / Say : I temporarily use the body.

नाहां ब्राह्मणः •

Because I am not body – mind complex.

•

Therefore I am not Brahmana / Shudra / Vaishya / Kshatriya.

•

Conciousness is Varnaattetaha.

•

No Superiority complex that I am Brahmanaha.

Inferiority complex that I am Shudra • •

Body / Caste based complexes dropped. Gender discrimination : Jnani न पुरुषुः ↓ Not Male! Not Female!

•

I am eternal Consciousness. 243

How firm is this knowledge?

•

Knowledge is firm like the knowledge of ignorant person.

Firm wrong knowledge : •

I am Brahmanaha / Kshatriya / Purusha / Stree / Male / Shudra.

•

I am Body.

•

Wise has firm right knowledge.

• Firm right conception = Conviction of Jnani w.r.t. his real nature. दृढननश्चय •

Spontaneous knowledge – Never forgotten anytime.

•

When body is getting older – concern of body / Death becomes stronger.

•

Jnani is aware : Body is incidental medium.

•

It has to arrive / grow / go.

•

Because of objectivity, he has no objection with physical body + dear + near.

•

Body has to come + go.

•

Doesn’t look upon old age / death as Tragedy.

•

Most Natural event which has to be seen as it is.

•

Because of this conviction, what practical benefit he gets?

•

That is called Moksha / freedom. 244

In Introduction Moksha… is 5 fold benefit : 1)Jingyasa Nivrithi : • Mystery of life solved • Questions Re : Self o Who Am I ? o Where do I come ? o Where I go ? o Why I am born? • Mystery is pain for intellect. Intellect can’t withstand mystery / has curiosity of God / Self / world. This is intellectual satisfaction. 2) Vidyananda Praptihi : • I am eternal.. Gives total satisfaction. • Sense of insecurity / fear goes away as I assimilate teaching more + more. • All emotional problems because of fear. I enjoy inner peace. All fears go. 3) Karpanya / Dainya / Paratantara Nivritti : • Once I discover Ananda in this knowledge – I don’t depend on external sources for Ananda…. • External pleasures a bonus. Don’t desperately don’t depend on it. • Borewell – Permanent supply of water don’t depend on corporation water, might use it… have standby. • UPS : - No craving for external pleasure. 245

4) Agatha Nivritti : • Self knowledge gives me emotional cushion / emotional shock absorber / emotional insulator. • Therefore no problem gives me shock. • Jnana Kavacham / Rain coat…. Rain continues… I don’t get wet. No trauma in me / receive it / resilient to forget + continue with life – its Tragedy… but life must go on. 5) Dakshatha / Efficiency Praptihi : • Increase of efficiency in day to day life. Because I have no desperate dependence – free from shocks of life. • Therefore life is calm… increases efficiency. If disturbance experienced in morning…. Don’t worry / brood over… whats wrong forget it… fully apply yourself for task at hand. • 5 fold benefit put together = Moksha = Jeevan Mukti – Happens when one is alive. What will happen to Jnani at Death? • Power of Aparoksha Jnanam, Self knowledge – I am Brahman – Not Temporary. • I am not Falling body.. I am Not temporary wobbling mind / temporary conjured intellect. • I am limitless Conciousness – Sheer knowledge – Jnani. • At Death, Jeevan Mukta becomes free from all Karma / Bandah / Shackles. • Jeevan Mukta Free from bundles of Punya Papam. • At time of Aganis death, he is not free from all Karma. • Punya Papam / Karmas are responsible for rebirth. 246

Rebirth At Death

Benefit of Atma Jnanam

- Jnani / Jeevan Mukta free from all Karmas - Jnani will not have punar Janma. - Will not take another body. - Free from Arrival of new body = Vi – Deha Mukti

While living Jeevan Mukti

Vi

Free from / without

Deha

Next body / New body

Punar Janma

247

Verse 36.2 : Sarva Karma Nashaha :

By immediate knowledge that I am Brahman alone, one becomes free from bondage of all karmas (actions). [Verse 36.2]

Karma here

Technical Meaning

Any action

Punya Papam

Dictionary meaning •

Therefore hands / legs Karmeindriyam organ for action.

248

Law of Karma : Verse 37.1 :

If it is asked - how many kinds of karmas are there, (the reply is) there are three kinds of karmas viz Agami, Sancita and Prarabdha. [Verse 37.1]

Benefit of Jivatma / Paramatma Aikya Gyanam

1) 2) 3) 4) 5)

Jeevan Mutki

Videha Mukti

While living in this world

- After Death - At Death accumulated Karmas will get destroyed. - Freedom from another human birth / individuality - Merger into lord / totality. - Ganga river merges into ocean, it looses individuality as river but continues to survive as one with total ocean.

Jingyasa Nivritti Vidyananda Prapti Karpanya Nivritti Agatha Nivritti Dakshata Prapti

- Censation of individuality – Videha Mukti - Acquisition of totality = Ishvara Prapti - Jnani is free from all Karmas.

249

What is Karma Dictionary meaning

Technical Term

Action

Law of Karma

Unique to Vedas 1) Every action person does will produce 2 types of results called Karma phalam. Karma Phalam Drishta Phalam

Adrishta Phalam

- Visible result - See + experience directly - Behind every action there is invisible motive also. - Action - Motive - Visible – Invisible

- Invisible motive produces proportional result - Invisible result - Since motive can be Positive / negative Adrishta phalam can be positive / negative. - Positive Adrishta phalam = Punyam - Negative Adrishta Pahalm = Papam - Depends on our motive / intention, for every action we do, we gather Punyam + Papam

250

Example : •

Walking on edge of road. Someone pushes + I fall. Injured angrily looking behind. Wanted to save you from bus accident… change from anger to gratitude. Drishta Phalam Injury / pain same

Action approved

Normal cause

This cause

Harming = Papam

Causes wound

Injury vs Death

Punyam

Motive is saving person

Appears disproportional

•

Behind every action, there is a motive causing Papam / Punyam.

•

Jiva accumulates – Punya papa Adrishta Phalam, later gets converted into visible / unhappy experiences. Visible

Unhappy

From Punyam

Unfavourable experiences

Favourable experiences

251

•

Every Punyam + Papam is invisible seed for future pleasure + pain. Adrishta Punyam

Adrishta Papam

Sukham Dadati

Dukham Dadati

2) How long Punyam + Papam takes to get converted to Sukham (pleasure) / Dukham (Pain)? •

How long seed takes to fructify into Sukham / Dukham.

•

Answer : Its not uniform…

•

All seeds don’t take same amount of time to fructify & bear fruits.

•

Seed

Duration

Papaya

Quickly grows into tree…. & gets fruit

Mango

10 years!

Coconut

Next generation

Duration varies from seed to seed. Tomorrow / next month / year / decade / century… next birth…

Why don’t they fructify? •

Fructification requires conducive atmosphere, soil proper, water available, temperature appropriate, elevation… (coffee plant not in madras).

•

They remain in potential form, requires next Janma… papa / punyam earned in several Births = FD

252

Sanchita Karma

Prarabda Karma

- Past life savings

- One portion, gestation over – maturity of FD

- In male – healthy / congenital/ disease

- Sanchitam means accumulated

- Mature / fructifying sanchita karma

- Parentage / place of Birth / Time of birth / duration of life.

- Decides what type of body I should get

- During life = you get experience, but not worked for – favourable = good luck Unfavourable = bad luck

Punya Prarabdam

Plant / Animal / Human Body Male

•

Female

Determined by Prarabdam

Whatever comes without your working = Job of Prarabdam while we are exhausting Prarabdam – reaping Sukha + Dukha experiences, we keep on doing Karma. Present Actions I am doing now, produces fresh Punyam + Papam… fresh – deposit – Arriving Punya / Papam.. Fresh – deposit – arriving punya / papam – replenished punya papam = Agami Karma

Agami Karma : •

Fresh Punya Papam acquired in this karma.

•

Partly will be exhausted in this Janma.

253

•

Some Agamis don’t fructify because some conditions are not ready.

•

Some Agami remains in my account.

Exhaust •

Prarabda

Purpose of Body = Exhaustion of Karma.

Part of Agami Karma Body falls

At Death :

•

Balance part of Agami which couldn’t fructify, remaining in my name, Joins Sanchita Bundle.

•

Sanchita + Agami – Pool together… Another Bunch gets ready for fructification…

How long? •

Depends on Karma to Karma… next Prarabda – Unpredictable.. Will fructify – tomorrow / after 2 years…. Cycle of karmas get replenished / exhausted = lot of Agyani / Samsari.

3) What will happen to 3 Karmas of Jnani?

•

Sanchita

Prabda

Agami

Accumulated

Fructificated

Arriving

All 3 exhusted at end of Jnanis death – file closed individuality is not there… Ishvara Prapti. 254

3) What will happen to 3 Karmas of Jnani?

•

Sanchita

Prabda

Agami

Accumulated

Fructificated

Arriving

All 3 exhusted at end of Jnanis death – file closed individuality is not there… Ishvara Prapti.

If it is asked - how many kinds of karmas are there, (the reply is) there are three kinds of karmas viz Agami, Sancita and Prarabdha. [Verse 37.1]

Agami Karma

Agami Punya Papam

Sanchita Karma

Sanchita Punaya Papam

Prarabda Karma

Prarabda Punya Papam

255

Verse 37.2 : Definition of Agami :

The results of actions, good or bad performed by the body of the realised soul (Jnani) after the dawn of knowledge is known as agami. [Verse 37.2]

•

Will wary depending on whether person is Jnani / Ajnani.

Ajnani : •

Punya Papam acquired from birth….

•

When we start our deliberate action, from then Agami starts.

•

Sanchita : What comes from previous Janma.

Jnani : •

Prarabda - starts from his Birth. After gaining knowledge, what karma he does, after Jnanam = Agami.

•

Jnani – Cut off line = Jnanam

•

Ajnani – Cut off line is Birth.

Jnani Agami Definition : •

After Jnanam, all good + bad actions, done by Body of Jnani (Not done by Jnani) that is Jnani doesn’t look at Body as himself… Agami Karma. 256

Verse 37.3 : Jnani – Sanchita Definition :

The result of actions performed in (all) previous births which are in seed form to give rise to endless crores of births (in future) is called sancita (accumulated) karma. [Verse 37.3

•

Whatever Punya Papa is accumulated in past Janma… and in this Janma upto attainment of Jnanam…. Which is cause of future Janmas… seed for future Janmas…. बीजभत ू ां … For countless crores of future births… पव ू ाथर्जथतां – past.

•

Past Bundle = Sanchitam.

257

Verse 37.4 : Prarabdam Karma :

Having given birth to this body, the actions which give result in this very world, in the form of happiness or misery and which can be destroyed only by enjoying or suffering them is called Prarabdha karma. [Verse 37.4]

Definition : “Same for Jnami + Ajnani” •

Which part of Sanchita has fructified & which has started in the Bodys Journey & its experiences.

•

That punya papa which decides date of birth / Rahu – Ketam… not determined by God.

•

Date of Birth / type of body determined by fructifying Punya Papam.

•

We find ourselves in India – Not in USA (Punyam).

•

Born in Kerala – settled in Chennai…. Which gives pleasurable + painful experiences without your working for it.

•

When you work and get pleasure + pain its Agami Phalam.

•

Without your planning – comes to you unasked pleasure / pain = Prarabda Phalam. 258

4) What happen to 3 karmas of Jnani? 1) Prarabdam has to be exhausted. • Jnanis body under influence of Prarabda… long / short life… healthy / sick body…. • Law : Prarabda Karma – will have to be exhausted. • Advantage of Jnani : He is not identified with Body. • I am Sthula / Sukshma / Karana Shariram Vyatriktaha. • Body = External object which has to go through its karma. • Therefore he doesn’t react to Prarabda Anubava. Verse 38.1 : 2) Sanchitam Karma :

Sancita karma is destroyed by the firm knowledge, "I am Brahman alone". [Verse 38.1]

• • • •

Great Benefit. Knowledge is so powerful… will destroy all unfructified Karma. By firm knowledge…. ब्रह्मैवािममतत Cancerous cells destroyed by powerful Radiation. Cant use torch light… radiation has power. Similarly Atma Jnanam has power to destroy all Sanchita Karma. Sanchita

Prarabda

Destroyed

Exhausted

259

Verse 38.2 : 3) Agami Karma :

The agami karma is also destroyed by knowledge and the wise man is not affected by the water on it (padma patram ivambhasa). [ Verse 38.2]

•

Knowledge destroys Agami karma also.

•

No destruction…. Agami doesn’t come at all… because Jnani has no ego while performing Karma.

•

It is Ahamkara / ego which is cause of punyam / papam… Jnani has no ego – Deha abimanam.

•

World praise / criticise / … he doesn’t bother because he has no deha abimana.

•

Jnani doesn’t have any identification with karmas done after Jnanam.

Example : •

नमलनीदलगतजलवत ् - You see water drip on leaf, but leaf not wet by water.

•

You see actions coming from Jnani, but that actions have no Sambanda because he doesn’t identify with the body. 260

Verse 38.3 :

Further, to those who praise, serve and worship the wise man, go the results of the actions done by the wise man. To those who criticise, hate or cause pain to the wise man go the results of all unpraise worthy and sinful actions done by the wise man. [Verse 38.3]

•

Jnanis have no ego… whatever way you treat, they do not reciprocate positively or negatively… therefore be careful with Jnani.

•

If person ill treats Jnani, Jnani doesn’t retaliate… he doesn’t have feeling of insult, all his papa karmas will get transferred… done knowingly / unknowingly / … (not literally).. You will have papam if you misbehave.

•

If you have reverence, Bagawan will reward by transferring / some of his punyam to you.

•

Glorification / worship / Puja of Jnani is Good – Punyam of Jnani transferred.

•

Criticism of Jnani is Bad – Papam of Jnani transferred.

•

One gets Papam – ill treats (criticisies / injures / Insults) One gets Punyam – reverse. 261

•

Artha Vada Vakyam – don’t take literally.

•

Worshippers / Punyam – to worship Jnani.

•

Tormenters / Papam – to hurt Jnani

•

Wise person is free from Sanchitam / Agami / Prarabdam.. Since all Karmas end, there is no Punar Janma & he merges with lord.

262

Additional Notes :

1) Law of Karma : •

Unique to vedic teaching.

•

Gives lot of mental relaxation.

2) Every experience (Painful / pleasureable) we undergo in life is because of Prarabda Karma or Agami Karma. 3) Prarabda Karma = My own action done in previous Janmas. Agami Karma = done in Current Janma 4) Can’t blame any 3rd factor for my experiences – world / others / God / Stars. Rule : •

Past Karta has become present Bogta . ↓ Meaning ↓ Doer

↓ Reaper of result ↓ If you love blaming, can blame only past karta.

•

Past me = is responsible for present me.

•

Past I = is responsible for present I.

1st Corollary : •

Stop blaming others / don’t blame others.

263

2nd Corollary : •

If past I is responsible for present I… by extending, present I is responsible for future I. Past I

Concentrate on present “I”

- Can’t be corrected

- Still not past

- No use grieving over spilt milk

- To Influence / control / manage / future I

- Past foolishness no use talking

- Take responsibility for your future – don’t take to fatalistic factor / unknown fate / destiny.

•

Don’t take refuge in fatalism + wash off your responsibility.

•

Present you is responsible for Future “You”.

•

Law of Karma – only remedy for wrong philosophy of fatalism. ↓ Not fatalism

↓ Makes you wash your responsibility.

•

You have to take charge of your future.

•

Gita “Uddaret Atmanat Atmanam”.

•

Don’t expect me to Uplift you / I will encourage you.

•

I am cheer leader / Enthusing / congratulating / boost / support.

•

Running must be done by children only. 264

Corollary No. 2 •

Take charge of your future from today.

Corollary No. 3 : •

Person is experiencing Agami + Prarabda Phalam. I - Myself Agami

Prarabdam

Result of action done by current Karta

Result of Action done by remote Karta of previous life

Both experiences come every moment Our tendency : •

Co-relate Karta + Experiences.

•

Agami phalam + current karta – Equal tallys.

•

Good person – good experiences

•

Bad person – Bad experiences. 265

When Prarabda experiences come + current Karta can never be correlated – why? • Prarabda result of remote – Purva Karta / Janma whom I don’t see at all. • Prarabda Anubava + Current Karta – don’t tally. • Therefore see very good people suffering … you are disturbed.. You think. • Noble / good people – should enjoy. • Corrupt / Bad people – should suffer, not have prosperity. • Therefore Angry with the world. • Non acceptance irritates you.. No injustice / angry with world + God…. • Problem : My wrong equation. • Prarabda Phalam & current karta – I am trying to equate ↓ Remove Karta ↓ Whom you don’t see. • Human experiences – mix of Prarabda + Agami. Will never see injustice – seeming injustice seen – never real injustice. • For Bagawan : Life from Anaadi Kala Pravirtha chain…. 3rd corollary : • Never make wrong equation : Good people suffer – bad people enjoy & question god. • Its based on my myopia – short sighted approach.

266

4th corollary : •

Generally prarabda punya – papam not known to us – Adrishtam.

•

We don’t know what our prarabda is until it fructifies.

•

If Painful experience - I can infer – Bad Prarabda.

•

If Sukham experience – I can infer I have good Prarabdam.

•

Before fructification, normally I have no way of knowing. What I will encounter tomorrow.

•

Normally we can’t deal with Prarabda.

•

There are methods by which we do have access to know our Prarabda… generally its better not to know (drop unknown world!).

•

Thank God you have no vision of Prarabdham.

•

Horoscope / indicates planetary position, is indicator of what is due to ones Prarabda… will your experiences be pleasurable / painful – they don’t cause pleasure/ pain – can’t influence life – they are indicators of prarabda - and prarabda is cause of suffering.

•

Horoscope indicates Negative prarabda-clock indicates sunrise / sunset-Its not cause.. ↓

↓

Lakshakam / Karakam

Jnapakam

•

If so, clock stops – sun will never set.

•

Planetary position indicator of prarabda – punyam / papam & not cause of suffering. 267

•

If we know prarabdam, you have method of handling. Future is dependent on Prarabda + Agami. • If you are capable of creating such Agami which can counter / Neutralise Prarabda.. Prarabda stone falling / send another Agami stone from bottom to top. • Therefore Agami can handle Prarabda. Prayaschitta Karma : • Create remedy for Prarabda / Parihara karma… Production of Appropriate Agami to handle prarabda. • Can Prayaschitta cure / remedy all prarabda Karma? Question : • Do we have medicine for all diseases? Do medicine cure diseases? Answer : • Answer never depends on type of disease. Don’t have blanket answer… in some diseases.. Cholera / TB / Typhoid Bacteria born…. Antibiotic – can cure. • In some disease – save one from death.. Diabetes – cut sugar / walk.. Manage.. Not kill / not cure … medicine helps to manage. Medicines / Prayaschitta Karmas Cures

Manage

Terminal case

Low intensity Prarabda

Intermediary Prarabda

Alleviate Suffering / pain Powerful Prarabda

268

•

If general Prarabda – Prayer – “Samanyam”.

•

Prayaschitta if specific Prarabda – Parihara – Well directed.

Corollary : •

Availability of Prayaschitta.

5th Corollary : “Rebirth” •

In any Janma, never exhaust all karma.

•

Exhaust – Prarabda / add Agami.

•

Remedy / Neutralise – Prarabda.

•

Never Exhaust sanchitta.

•

Therefore Punar Janma compulsory necessity.

•

Some religions accept… cycle of birth – death, as natural corollary of law of Karma.

•

Animal – exhausts all Prarabda by going through pleasure / pain.

•

Punyam - Dog of cinema actress. - A/c room / imported biscuit. - BMW ride not pallavan transport. - Laughing at you.

•

Papam – Street Dog.

•

Has no Agami – because doesn’t have ego to deliberate + plan action. 269

•

If it comes to traffic signal / violates.. No policeman will take dog to court. Doesn’t have “will” - Katrutvam or Bogtrutvam.

•

Dog like Ajnanam Jnani – Exhausts prarabdam

- Avoids Agami - Can’t gain Jnanam – can’t burn Sanchita Karma. •

Therefore Animals will have to be born.

6th Corollary : •

Punarapi Marana / Janmas.

How does it happen? At death : •

Prarabda – gone – Agami joins sanchita….

•

Prarabda based physical body (RM1) falls.

•

Sthula shariram + Reflection (RC1) goes .

•

Karana Shariram / Sukshma Shariram Reflected consciousness (RC) … continues after death….. 17 + 2 = 19 continues.

•

RM2 / RM3 RC2 / RC3

•

+ Original Conciousness always there.

Jiva Survives – Original Consciousness through Sukshma Karana Medium + Reflected Consciousness Nuclear survives + travels…. 270

•

You can’t see.. Sukshma sharira medium + its reflection Reflected Medium / Original Consciousness / Reflected Consciousness don’t see

•

Invisible Jiva continues to acquire body as per next fructifying Prarabda.

Which part travels :

o Sukshma Shariram – is finite, therefore travels. o Karana Shariram – is finite, therefore travels. o Reflected Consciousness – is finite, therefore Reflected Consciousness travels.

•

When mirror travels… along with that, suns reflection moves.

•

Jiva – Past Reflected Consciousness / Reflected Medium – Travels… Original Consciousness - Cannot travel - Its already all pervading Takes another Body….

Jnani : •

Prarabda – Jnani Exhausts.. Physical experiences of pleasure / pain continues….

•

Jnanis can’t avoid Prarabda – have Biological pain, disease… because of Jnanam of Atma + Ananda gained by that knowledge, sorrow / pain at body level is overshadowed. 271

Example : •

Good news at home and have some physical pain ↓ Abibavaha

↓ don’t feel

•

Prarabda pain overshadowed by vidya Ananda…

•

Fulfillment born out of Vidya overshadows pain…

Example :

•

Cricketer misses century 98… & defeats Pakistan… greater Ananda than Moksha.. Forgets loosing century.

•

Vidya Ananda makes prarabda pain insignificant candle light in front of Sun / Stars in Sky.

•

Stars seen in Day but don’t see… stars not non existent but overpowered by sunlight.

•

Similarly for Jnani.. Prarabdam stars are there but Surya Vidya overshadows and it will be pin prick of life.

•

He won’t bother… others will sympathise.

•

Sanchita : Jnanena Nashyati….

•

Atma Jnanam powerful.. Like waking up from dream… knowledge – I am waker… so powerful.. All Papams done in dream get destroyed immediately… its like waking up from dream…. 272

•

Agami – Avoided.. Jnani has no ego / Abimana…. Like Animals action do not produce Punya / Papam because they have no Ego.

•

Jnanis Action has no Ego. Therefore Doesn’t Aquire Punyam / Papam…. नमलनीदलगतजलवत ्

Agami Karma : •

Agami Punyam of Jnani – Goes to worshipper of Jnani

•

Agami Papam of Jnani – Goes to one who criticises.

•

Not proof of Agami Punyam + Papam…

•

Shastra Says : Don’t criticise Jnani / Mahapapam. If worshiped.. Its great…. Glorify Jnani.

•

Agami can be referred as कियमाणम ् = Dynamism for Agyani.

273

Conclusion : Verse 38.4

Thus the knower of the Self, having crossed samsara, attains supreme Bliss here itself. The Sruti affirms - the knower of the Self goes beyond all sorrow. Let the wise man cast off his body in Kasi or in the house of a dog-eater (it is immaterial because) at the time of gaining knowledge (itself) he is liberated, being freed from all the results of his actions. So assert the Smrtis too. [Verse 38.4]

•

Atmavit crosses samsara consisting of Sanchita / Prarabdam / Agami.

•

When Jnani dies all 3 sharirams dissolve. When Ajnani dies only sthula shariram dies Karana / Sukshma + Reflected Conciousness travels.

•

Reflected Medium1 / Reflected Medium 2 / Reflected Medium 3 Reflected Conciousness 1 / Reflected Conciousness 2 /

Reflections dissolve

Reflected Conciousness 3 274

•

Original consciousness doesn’t travel / dissolve. Jnani has merged into all pervading Isvara = Jeevan Mukta. ↓ Samsaram Teerthva

•

Enjoys Brahmananda while living = Jeevan Mukti & attains Isvara Aikyam after death = Videha Mukti. Chandogya Upanishad : 7 – 1 – 3 : तिनत शोकमात्मववत ्

True. I have learnt much, but I know only the word meaning. I do not know the Self. Sir, I have heard from great persons like you that only those who know the Self are able to overcome sorrow. I am suffering from sorrow. Please take me across the ocean of sorrow. Sanatkumara then said to Narada, Everything you have learnt so far is just words. [7 – 1 – 3]

•

Knower of Atma – Crosses sorrow even though Prarabda Karma does bring favourable + unfavourable situations…

•

Doesn’t get affected by that. Has Upanishad support for Jeevan Mukti.

काश्याां श्वपचस्य गह ृ े ऽर् वा । • Jnani may die in Kashi / May die in Uncultured / Mean person ordinary place. •

Time of Death.

275

•

Place of Death

•

Mode of Death

• Uttaranayana / Dakshinayanam / Ekadasi…. Not important. ज्ञानसम्प्रान्द्ततसमये मक् ु ताऽसौ ववगताशयः •

At time of knowledge he is liberated / free from Karmas which reside in Karana shariram.

•

All Punyam – Papams gone, therefore sukshma sharira gone.

•

Therefore free from cycle of Birth + death.

•

Veda = Sruti, Jnanam gives both Jeevan + Videha Mukti. Interested can vote for Jnanam.

•

1st + last verse – in between prose.

Smriti – Veda based secondary literature.

276

One Truth Principle Brahman

Maya

Conciousness

Knowing

Doing

Inertia

Satwa

Rajo

Tamas

Creates subtle 5 elements 5 Sense Organs

5 Subtle Bodies 5 Gross Elements 5 Gross Bodies

277

Maya (24 = 5 + 5 + 5 + 5 + 4) Samashti

Shabda

Touch

Form

Taste

Smell

Satwa

Space

Air

Fire

Water

Earth

Ears

Skin

Eyes

Tongue

Nose

Knowledge Jnanenindriyas Combination Rajo

Karmendriyas

Activity

Combination

Memory / Mind / Buddhi / Ahamkara Speech

Hands

Legs

Genitals

Anus

5 Pranas – Procreation / Excreation

278

TATTVA BODHA Knowledge of the Truth _____________

By Shankaracharya

5 Chapters - 38 Verses

Summary

5 Chapters Verse 1 - 7

Verse 17 - 26

Verse 32 - 38

Qualifications

Enquiry into Total

Benefit of knowledge

Verse 8 - 16

Verse 27 - 31

Enquiry into Individual

Enquiry into oneness of individual + total

1

Introduction

Human goals Dharma

Artha

Kama

Moksha

Duty

Wealth

Entertainment

Liberation

One Common Goal : •

Peace, Security, Happiness, Fulfillment in life.

All our efforts :

• All desires expressions of one, basic desire “Trupti / Contentment. • I want to be full complete. • I am finite today, want to become full, infinite. 2

Invocation •

Having saluted Sri Vasudeva, the King of Yogis, the Guru who is the bestower of Jnana (the knowledge) of the Truth, the 'Tattva Bodha' (the knowledge of the Truth) is expounded for the benefit of the seekers after liberation. Topic 1

Four Fold Qualifications 4 fold qualifications Discrimination

Dispassion

- Real - Unreal

- Absence of desire.

Discipline I) II) III) IV) V) VI)

Control of mind Control of sense organs Doing duty Endurance Faith Single pointedness

Desire - For freedom from identification with, body, mind, intellect, world.

3

Verse 1 : •

We shall explain to those who are endowed with the four fold qualifications, the mode of discrimination which is the means of liberation.

Verse 2 : •

What are the four-fold qualifications? The capacity to discriminate between the permanent and the impermanent, dispassion to the enjoyment of the fruits of one's actions here and hereafter, the group of six accomplishments (inner wealth) beginning with sama and the yearning for liberation.

Verse 3 : Discrimination •

What is meant by discrimination between the permanent and the impermanent? The Reality alone is eternal, everything else is ephemeral. This conviction alone is the discrimination between the permanent and the impermanent.

Verse 4 : Dispassion •

What is dispassion? The absence of the desire for the enjoyments of the fruits of one's actions in this world.

Verse 5.1 : Disciplines Verse 5.2 : Sama • It is control or mastery over the mind. Verse 5.3 : Dama •

It is the control of the external sense organs such as the eyes etc.

4

Verse 5.4 : Uparati •

It is the strict observance of one’s own dharma (duty).

Verse 5.5 : Titiksa •

It is the endurance of heat and cold, pleasure and pain etc.

Verse 5.6 : Sraddha •

Faith in the words etc., of the Guru and Scriptures is Sraddha.

Verse 6.1 : Samadhanam •

It is the single-pointedness of the mind.

Verse 6.2 : Desire - Mumukshutvam

•

Let me attain liberation, freedom from identification with Body and Mind. This intense desire is Mumuksutvam.

Verse 7 : •

This is the four-fold qualification. Thereafter, student becomes fit for the enquiry into the Truth.

5

Topic 2 Enquiry into Individual Verse 8 : • What is enquiry into the Truth? It is the firm conviction that the Self is real and all, other than that, is unreal. Verse 9 : What is the Self? • That which is other than the gross, subtle and causal bodies, beyond the five sheaths, the witness of the three states of consciousness and of the nature of Existence-consciousness-bliss is the Self. 3 Bodies : [Refer Chart – I] Verse 10 : What is Gross Body? • That which is made up of the five great elements that have undergone the process of pancikarana, born as a result of the good actions of the past, the counter of experiences like joy, sorrow etc and subject to the six modifications namely, to potentially exist, to be born, to grow, to mature, to decay and to die - is the gross body. Verse 11.1 : What is the subtle body? • That which is composed of the five great elements which have not undergone grossification, born of the good actions of the past, the instrument for the experience of joy, sorrow etc, constituted of seventeen items, namely, the five sense organs of perception, the five sense organs of action, the five pranas, the mind and the intellect - is the subtle body. 6

Verse 11.2 : What are the Sense organs of perception?

•

The five sense organs of perception are the ears, skin, eyes, tongue and nose. The presiding deities of the sense organs of perception are space of the ears, Air of the skin, the Sun of the eyes, Water of the tongue and the Asvini-kumaras of the nose. The field of experience of the sense organs of perception are - cognition of sound for the ear, cognition of touch for the skin, cognition of form for the eyes, cognition of taste for the tongue and cognition of smell for the nose.

Verse 11.3 : What are Organs of Action? •

The five sense organs of action are - speech, the hands, the legs, the anus and the genitals. The presiding deities of the organs of action are - Agni (fire) of speech, Indra of the hands, Visnu of the legs, Yama of the anus and Prajapati of the genitals. The function of speech is to speak, that of the hands to grasp things, of the legs locomotion, of the anus elimination of waste and of the genitals pleasure (procreation).

Verse 12 : What is – Causal Body?

•

That which is inexplicable, beginningless, in the form of ignorance, the sole cause of the two bodies (gross and subtle), ignorant of one's own true nature, free from duality - is the causal body.

7

Verse 13.1 : The Three States

•

What are the three states? They are the waking, dream and deep sleep states.

Verse 13.2 : The Waking State •

What is the waking state? The state of experience in which the sense objects like sound are perceived through the sense organs like the ears, is the waking state. The Self, identifying with the gross body, is then called Visva.

Verse 13.3 : Dream State •

For the question, what is the dream state, the explanation is the world that is projected while in sleep from the impressions born of what was seen and heard in the waking state is called the dream state. The Self identified with the subtle body is called taijasa.

Verse 13.4 : Sleep State •

Then what is the deep sleep state? That state about which one says later, "I did not know anything, I enjoyed good sleep," is the deep sleep state. The Self identified with the causal body is called Prajna.

8

5 Koshas : [Refer Chart – II]

Verse 14.1 : •

What are the five sheaths? They are annamaya, pranamaya, manomaya, vijnanamaya and anandamaya.

Verse 14.2 : Anna Maya Kosha • That which is born from the essence of food, grows by the essence of food and merges into the earth, which is of the nature of food is called the food sheath or the gross body. Verse 14.3 : Prana Maya Kosha • What is Pranamaya kosa? The five physiological functions like Prana etc and the five organs of action like speech etc together form the vital air sheath. Verse 14.4 : Mano Maya Kosha • What is Manomaya kosa? The mind and the five sense organs of perception together form the mental sheath. Verse 14.5 : Vigyana maya Kosha

• What is Vijnanamaya? The intellect and the five sense organs of perception together is the intellectual sheath. It is subtler than and pervades the former three sheaths. It controls the other three. The five senses are common to both the mental and intellectual sheaths, as perception involves both the mind and the intellect. 9

Verse 14.6 : Anandamaya Kosha

•

What is anandamaya kosa? Established in ignorance, which is of the form of the causal body, of impure nature, united with thoughts like priya etc is the bliss sheath. These are the five sheaths.

Verse 15 : 5 Koshas – Anatma : •

Just as bangles, ear-rings, house etc known as Mine are all other than the knower "me", so too, the five sheaths etc are known by the Self as "my body, my pranas, my mind, my intellect and my knowledge" and are therefore not the Self.

Verse 16.1 : The Nature of Self •

Then what is the Self? It is of the nature of Existence, Consciousness, Bliss.

Verse 16.2 : Pure Existence - Sat •

What is Existence? That which remains unchanged in the three periods of time, Past, Present and future, is Existence.

Verse 16.3 : Pure Consciousness - Chit •

What is Consciousness? It is of the nature of absolute knowledge.

Verse 16.4 : Pure Bliss - Ananda •

What is Bliss? It is of the nature of absolute happiness.

Verse 16.5 : •

Thus one should know oneself to be of the nature of Existence-Conciousness-Bliss. 10

Topic 2 - Chart I Atma – Real I - Beyond 3 Bodies - Gross - Subtle - Causal

5 Sheaths -

Food Vital Air Emotional Intellectual Bliss

3 States - Waking - Dream - Sleep

11

Topic 2 - Chart II Pancha Koshas – 5 Sheaths covering Atma Annamaya (Food) Pranamaya (Vital Air) Manomaya (Emotional) Vigyanamaya (Intellectual) Anandamaya (Bliss) Atma Atma (Real I)

12

Topic 2 - Chart III

5 Principles of the Self 1) I am of the Nature of eternal all pervading consciousness. 2) I am the only source of permanent peace, security and happiness. (Not family, possession, body, mind.) 3) By my mere presence, I lend life to material body and through material body, experience material universe. 4) I am never affected by any event that takes place in the material body, mind, universe. 5) By forgetting my real nature, I convert life into a burden or liability, by remembering my nature, I convert life into a blessing, asset.

Note : • I here stands for pure Consciousness, witness to 3 bodies, 3 states of Mind, 5 Koshas, not ego I – Ahamkara present in all 3 states of the Mind.

13

Topic 3 Enquiry into Totality Verse 17 : •

Now we shall explain the evolution of the twenty four factors.

Verse 18 : Maya •

Depending on Brahman, maya exists, which is of the nature of the three qualities of Sattva, Rajas and Tamas.

Microcosm : Verse 19 : Out of Mix Creation Evolves •

From that (Maya), space was born, from space air, from air fire, from fire water, from water earth. (Refer Chart I & II)

Verse 20 : Sattvic Aspect - Microcosm – Organs of Perception Born •

Among these five great elements, out of the sattvic aspect of space, the organ of hearing, the ear, evolved from the sattvic aspect of air, the organ of touch, the skin, evolved from the sattvic aspect of fire, the organ of sight the eye, evolved from the sattvic aspect of water, the organ of taste, the tongue, evolved from the sattvic aspect of earth, the organ of smell, the nose, evolved. (Refer Chart III)

14

Verse 21 : Sattvic Aspect – Total of 5 Elements – Mind is born •

From the total sattvic aspect of these five elements the inner instrument of the mind, intellect, ego and memory are formed. The mind is of the nature of indecision. The intellect is of the nature of decision. The ego is of the nature of the notion of doership. Memory is of the nature of thinking or recollection. The presiding deity of the mind is the Moon, of the intellect, Brahma, of the ego, Rudra and of memory, Vasudeva. (Refer Chart III)

Verse 22 & 23 : Rajas Aspect – Individual and Total – Organs of Action and Pranas born

• Among these five elements, from the rajas aspect of space, the organ of speech, is formed. From the rajas aspect of air, the organ of grasping, the hands are formed. From the rajas aspect of fire, the organ of locomotion, the legs are formed. From the rajas aspect of water, the organ of procreation, is formed. From the rajasic aspect of earth, the anus, is formed. From the total rajas aspect of these five elements the five vital airs, pranas are formed – Prana, Apana, Vyana, Samana, Udana. (Refer Chart III & IV) Verse 24 & 25 : Tamasic Aspect - Panchikaranam • From the tamas aspect of these five elements, the grossified five elements are born. (Refer Chart V) Verse 26 : • Thus, there is identity between the microcosm and the macrocosm. [Individual Body and Total Cosmos of 5 Elements] 15

Topic 3 - Enquiry into Totality – Chart I Creation process Maya

Subtlest

Grossest

Element

Perception

Space

Sound

Air

Sound + Touch

Fire

Sound + Touch + Form

Water

Sound + Touch + Form + Taste

Earth

Sound + Touch + Form + Taste + Smell

Note : Subtle Element controls Gross Element and Consciousness controls the Universe. 16

Topic 3 - Enquiry into Totality – Chart II Brahman

Changing Matter – Maya

Changeless Consciousness

3 Gunas Sattva

Rajas

Tamas

Subtle Universe

Gross Universe

Before Grossification - Invinsible

After Grossification - Visible

Organs of perception, mind

Organs of action, Pranas

Gross Universe Gross Body, and Gross World

17

Topic 3 - Enquiry into Totality – Chart III Individuals

Subtle Organs of Perception (Sattva)

Subtle Organs of Action (Rajas)

Sense Organs of Perception

Organs of Action

Space

Ears

Sound

Space

Tongue

Speech

Air

Skin

Touch

Air

Hands

Grasping

Fire

Eye

Form

Fire

Legs

Locomotion

Water

Tongue

Taste

Water

Genitals

Procreation

Earth

Nose

Smell

Earth

Anus

Evacuation

Total 5 Elements – Creates Mind, Intellect, memory, Ego

•

Gross Body (Tamas) - Gross 5 elements formed by Panchikarana. - Gross body + Gross world perceived by sense organs formed. - Inert.

Total of 5 elements – Creates Pranas – Prana, Apana, Samana, Vyana, Udana.

Totality = 5 Elements + 5 Organs of Perception + 5 Organs of Action + 5 Pranas + 4 Function of Minds = 24 18

Topic 3 - Chart IV Modifications of Prana S. No.

Main Pranas

Seat

Function

1.

Prana

Face

Inhaling – Exhaling

2.

Apana

Anus

Evacuation

3.

Vyana

Heart

Circulation

4.

Samana

Stomach

Digestion

5.

Udana

Throat

Leaving the body

S. No.

Auxiliary Pranas

1.

Naga

2.

Kurma

3.

Krkala

4.

Devadatta

19

Topic 3 - Enquiry into Totality – Chart V The Evolution of the Tamasic Aspect •

From the Tamas Aspect of these five elements, the grossfied five elements are born. If it is asked how this Pancikarana takes place, it is as follows : 1) The Tamas aspect of each of the five elements divides into two equal parts. 2) One half of each remains intact. 3) The other half of each gets divided into four equal parts.

4) Then to the intact half of one element, one eight portion from each of the other four elements gets joined. 5) Then Pancikarana is complete. 6) From these five grossified elements the gross body is formed. Gross Elements

The Tamas aspect of the subtle elements

1) Space

1/2 S

1/8 A

1/8 F

1/8 W

1/8 E

2) Air

1/2 A

1/8 S

1/8 F

1/8 W

1/8 E

3) Fire

1/2 F

1/8 S

1/8 A

1/8 W

1/8 E

4) Water

1/2 W

1/8 S

1/8 A

1/8 F

1/8 E

5) Earth

1/2 E

1/8 S

1/8 A

1/8 F

1/8 W 20

Stages

Space 1

Air 2

Fire 3

Water 4

Earth 5

Description

(i)

Tanmatras ; each in itself

(ii)

Tendency to divide into two equal parts.

(iii)

The split is complete

(iv)

One half remaining intact, the other splits into 4.

(v)

Each half married with 4 – bits borrowed from all others.

•

Tamo guna is characterized by inertia. That which cannot know itself or illumine another is inert. That which cannot activate itself is inert. The Tamasic aspect of the five elements together undergo the process of grossification as explained in the chart 1 and 2. By their mutual intermingling, each element thereafter has 50% of its own element and 12.5% of each of the other four. Therefore each of the gross elements has the qualities of all the others. These elements can thereafter be perceived by the senses. The permutation and combination of these forms the gross world including the gross body. 21

•

The vegetable you eat has starch, proteins, chemicals (earth), water content, its own heat, air and occupies space. Even though water in its purest form is supposed to be tasteless, colourless and odourless, we know that sea water tastes salty, appears blue and has a distinct smell. Our own body occupies space. We have plenty of air within us. The body has heat and more than half of it is made up of water. There is the earth (food) element, which makes up most of its weight.

•

The gross body cannot function without the subtle body. When the subtle body leaves the gross body, the gross body disintegrates and goes back to the five gross elements. As all gross bodies have the same gross elements, no gross body can claim to be superior to another. All differences at the gross level are superficial. If this is understood, then all conflicts due to caste, creed, colour, sex etc., would end.

•

The relationship of the individual with the total is now explained.

22

Topic 4 Enquiry into Oneness of the Individual and Total Individual (Jiva) and Total (Ishvara) : Verse 27 to 31 • The reflection of Brahman, which identifies itself with the gross body is called the Jiva. This Jiva by nature, takes Isvara to be different from himself or herself. The Self conditioned by ignorance (Maya) is called Isvara. So long as the notion that the jiva and Isvara are different remains, which is due to the difference in the conditioning, till then, here is no redemption from Samsara which is of the form of repeated birth, death etc. Due to that reason, the notion that the jiva is different from Isvara should not be accepted. Verse 32 : Enquiry on “That Thou Art” – “That reality you are” • But the jiva is endowed with ego and his knowledge is limited, whereas, isvara is without ego and is omniscient. Then how can there be identity, as state in the Mahavakya (great statement) - That thou art, between these two who are possessed of contradictory characteristics? Verse 33 & 34 : • If there is such a doubt, no (it is not so) That literal meaning of the word "thou" is the one identified with the gross and subtle bodies. The implied meaning of the word "thou" is pure awareness which is free from all conditionings and which is appreciated in the state of Samadhi. So also the literal meaning of the word "That" is isvara having omniscience etc. The implied meaning of the word "That" is the pure awareness, free from all conditionings. Thus there is no contradiction regarding the identify between the jiva and isvara from the standpoint of awareness. 23

Topic 5 Jnana Phalam

Verse 35 : Man of Realisation •

Thus by the words of Vedanta and the teachings of the Guru, those in whom the vision of the Truth is born, aspirants are liberated while living (Jivanmuktah).

Verse 36.1 : Who is liberated, Jeevan Mukta? •

Just as one has firm belief "I am the body", "I am a man", in the same way, one who by his immediate knowledge has firmly ascertained "I am not the body", "I am not the Mind", but "I am unattached" and of the nature of Existence-Consciousness-Bliss, effulgent, the indweller of all and the formless awareness, is a liberated person..

Verse 36.2 : Destruction of Karma •

By immediate knowledge that I am Brahman alone, one becomes free from bondage of all karmas (actions).

Verse 37.1 : Law of Karma [Refer Chart - I]

•

If it is asked - how many kinds of karmas are there, the reply is, there are three kinds of karmas viz Agami, Sancita and Prarabdha.

24

Verse 37.2 : Definition of Agami •

The results of actions, good or bad performed by the body of the realised soul, Jnani after the dawn of knowledge is known as agami.

Verse 37.3 : Jnani – Sanchita Definition •

The result of actions performed in all previous births which are in seed form to give rise to endless crores of births, in future, is called sanchita (accumulated) karma.

Verse 37.4 : Prarabdam Karma •

Having given birth to this body, the actions which give result in this very world, in the form of happiness or misery and which can be destroyed only by enjoying or suffering them is called Prarabdha karma.

Verse 38.1 : Sanchitam Karma •

Sancita karma is destroyed by the firm knowledge, "I am Brahman alone".

Verse 38.2 : Agami Karma •

The agami karma is also destroyed by knowledge and the wise man is not affected by the water on it, Padma Patram Viambhasa.

25

Verse 38.3 : •

Further, to those who praise, serve and worship the wise man, go the results of the actions done by the wise man. To those who criticise, hate or cause pain to the wise man go the results of all unpraise worthy and sinful actions done by the wise man.

Verse 38.4 : Conclusion •

Thus the knower of the Self, having crossed samsara, attains supreme Bliss here itself. The Sruti affirms - the knower of the Self goes beyond all sorrow. Wise man at the time of gaining knowledge itself is liberated, being freed from all the results of his actions. So assert the Smrtis too.

26

Topic 5 - Chart I Law of Karma Bow

Arrow

Our Daily experiences Prarabda (Results materialising in this Birth as experiences)

Sanchita (Results of Actions in previous Births Impressions)

New impression gathered in this birth gets added to Sanchita 27

TATTVA BODHA Knowledge of the Truth _____________

By Shankaracharya

5 Chapters - 38 Verses

PRAYERS OM SAHANA VAVATHU SAHANAU BHUNAKTU SAHA VEERYAM KARAVAAVAHAI TEJAS VINAAVA DHEETA MASTU MA VIDH VISHAVA HAI OM SHANTI SHANTI SHANTI HI May the Lord protect us. May He make us enjoy our sessions together. May we both strive together. May our studies be bright and brilliant. May there be no misunderstanding between us. Let there be peace outside and with in. Om Peace, Peace, Peace.

Summary

5 Chapters Verse 1 - 7

Verse 17 - 26

Verse 32 - 38

Qualifications

Enquiry into Total

Benefit of knowledge

Verse 8 - 16

Verse 27 - 31

Enquiry into Individual

Enquiry into oneness of individual + total

1

Introduction

Human goals Dharma

Artha

Kama

Moksha

Duty

Wealth

Entertainment

Liberation

One Common Goal : •

Peace, Security, Happiness, Fulfillment in life.

All our efforts : • All desires expressions of one, basic desire “Trupti / Contentment. • I want to be full complete. • I am finite today, want to become full, infinite. 2

OM CHART Purusha

(Karana Shariram- Power in individual shakti)

Unmanifest / Vasanas / Prakrti / Maya

Instrument / Pramanam

Vyavaharyam gives Karma Phalam (Sukham / Dukham)

Pramata/ Karta / Bogta

Prameyam 3

Topic 3 - Enquiry into Totality – Chart II Brahman

Changing Matter – Maya

Changeless Consciousness

3 Gunas Sattva

Rajas

Tamas

Subtle Universe

Gross Universe

Before Grossification - Invinsible

After Grossification - Visible

Organs of perception, mind

Organs of action, Pranas

Gross Universe Gross Body, and Gross World

4

S. No.

Element

Property

Recognised by Sense organ

1.

Akasha

One Sparsha

One – Sukshmam

2.

Vayu

Two Sparsha + Shabda

Two

3.

Agni

Three Sparsha + Shabda + Rupa

Three

4.

Apaha

Four Sparsha + Shabda + Rupa + Rasa

Four

5.

Prithvi

Five Sparsha + Shabda + Rupa + Rasa + Gandha

Five - Sthulam

Gross : •

What is recognised by more sense organs.

Subtle :

•

What is recognised by less sense organs.

•

In Graded manner, 5 elements are born.

•

Pancha / Sukshma Buta Srishti – takes million’s of years.

5

Maya - Samashti (Total Matter) Sattwa Guna

-

Subtle Elements

Subtle Body Outer organ

Space Air Fire Water Earth

-

Ears Skin Eyes Tongue Nose

Rajo Guna

-

Vak Pani Padam Upasthe Anus

-

Tamo Guna

Speech Hands Legs Genitals Wastage removal

Gross Elements

Note : Mind also has 3 Gunas and can be witnessed. 6

Topic 4 Enquiry into Oneness of the Individual and Total Short Notes

Topic 4 Enquiry into Oneness of the Individual and Total Individual (Jiva) and Total (Ishvara) : Verse 27 to 31 Verse 26 : • Thus there is the identity between the Pindanda and the Brahmanda i.e. the Microcosm and the Macrocosm. Verse 27 : • The reflection (as it were) of Brahman (in Sukshma Sarira) which identifies itself with the gross body is called Jiva. This Jiva by nature (ignorance) takes Iswara to bedifferent from himself. Verse 28 : • The consciousness (Atma) conditioned (Upadhi) by Avidya is called Jiva.

7

Verse 29 : • The awareness conditioned by Maya is called Isvara. Verse 30 :

• So long as the notion which is due to difference in the conditionings that Jiva and Isvara are different, remains, until such time, there is no redemption from ‘Samsara’ which is of the form of repeated birth, death etc. Verse 31 : • Due to that reason, the notion that ‘Jiva is different from Isvara should not be accepted.

7(a)

Verse 32 : Enquiry on “That Thou Art” – “That reality you are” • Doubt:- But the Jiva is endowed with ego and his knowledge is limited. (Where as) Isvara, is without ego and is omniscient.(then) how can there be identity, as stated in the Mahavakya TAT TWAM ASI (That Thou Art), between these two who are possessed

of contradictory characteristics?

8

Verse 33 & 34 :

Verse 33 : • No (it is not so). The literal meaning of the word ‘Thou’ is the one who identifies himself with gross and subtle bodies (i.e. Jiva). The implied meaning of the word

‘Thou’ is pure awareness which is free from all conditionings and which is appreciated in the state of ‘Samadhi’

Verse 34 : • So also the literal meaning of the word ‘That’ is the Isvara having omniscience etc. The implied meaning of the word ‘That’ is the pure awareness free of all conditionings.

Verse 34.1 : • Thus there is no contradiction regarding the identity between Jiva and Isvara from the stand point of awarenss. 9

Universe 3 Types of Existence Asat

Sat -

Existent Atma “I” Always is there Past, present, future. Always experienced Absolute existence Formless Substratum

-

Nonexistent Hot ice-cream Flowers in the sky Shunyam Tuchham Never experienced

Mithya - Neither existent or nonexistent – but seemingly existent - Appears to exist - Experienced sometime Example : - Dream - Snake on Rope - Mirage Water on Sand - Waking, sleep - Ego I, all our thoughts, with name and form. - Relative existence 10

Appearance of World

Consciousness always exists

Mind 3 Conditions

Active - Waking - Sense organs illumined - World experienced

Passive

Semi Active - Dream

- Sleep

11

Brahman Sat Chit Ananda Lakshyartha (Aikyam)

Jiva

Vachyartha - Saguna (With Form)

Ishvara

Lakshyartha - Nirguna (Formless) - Chaitanyam - Sat – Chit Ananda

Vachyartha

- Saguna (With Form)

Lakshyartha - Nirguna (Formless) - Sat - Existence - Sat – Chit Ananda

12

ONE-NESS (As Revealed in Mandukya Upanishad) I I – Without dress of Body / Mind / Intellect - Sakshi, Turiyam - Pure Consciousness - Without 3 bodies, 3 states, 5 Koshas - Exists Independently.

I – with dresses Causal Body

Subtle body

Gross body - Waker I - With waking universe - Sense organs see sense objects.

- Dreamer I - With dream universe - Minds projections

- Sleeper I - Without body – Mind sense organs in passive condition.

Has no independent existence 13

ONE-NESS (Revealed in Bhagavad Gita) Universe – (Individual + Total) Mixture of

Prakrti - Matter - With Guna, properties, Sattva – Knowledge, Rajas – Action, Tamas - Inertia

Purusha Consciousness Without Gunas, properties

14

Purusha Consciousness Tat

Tvam

Total

Individual

Saguna

- Prapancha made of 5 elements - Inert - Matter - Incidental

Nirguna

- Pure Consciousness - Intrinsic - Absolute

Asi

Saguna

Nirguna

- Body, Mind, Sense organs - Matter - Inert - Dependent existence - Incidental

- Pure Consciousness - Independent existence - Intrinsic

- Oneness - Only Nirguna

- Pure Consciousness - Independent existence - Intrinsic - Absolute

15

MECHANISM OF MINDS OPERATION Example : Mirror Illuminating Dark Room • By itself, Mirror not bright not illuminous. • Once Surya Pratibimba is formed, the not bright mirror becomes bright. • Luminous mirror becomes shining. • So bright, that it can illumine a dark room.

Sun Light

Mirror

DARK ROOM

Atma

Mind

Body / Sense organs / World Illumined by borrowed light

16

Sunlight Sun

Mirror

Has no light of its own

Once reflection is formed / Reflected Sun is available in Mirror, Mirror itself becomes bright luminous object.

- Luminous - Bright object

Micro

Macro

Jivatma

Ishvara

Small

Big

Takes reflection of Sun

17

How Waking world is perceived? External gross world of sense objects

Atma

Mind activated (Minor Vibration) ↓ I – thought comes

5 Sense organs activates

Form

Sound -

Eyes Ears Nose Tongue Skin

Smell Taste Touch

18

Jiva Isvara Aikyam Chart :

Avidya

Causal Body

Reflected Conciousness

RM1

RC1

Jivaha

Subtle Body

Reflected Conciousness

- I am Jivaha. - Distorted Conciousness which is manifesting through my causal / Subtle / Gross Bodies

RM2

RC2

Gross Body

Reflected Conciousness

RM3

RC3

Causal World

Pragya

Teijasa

Vishwa

Maya Reflected Conciousness

RM4

RC4

Ishvara

Subtle Body

Reflected Conciousness

Paramatma

RM5

RC5

Gross Body

Reflected Conciousness

RM6

RC6

Antaryami

Hiranyagarba

Virat

19

CONCLUSION One original Consciousness manifesting in 2 Mediums

I am Atma Chaitanyam

Medium

Sharira Trayam

Prapancha Trayam

Gross/ Subtle / Causal body

Gross / Subtle / Causal World

TVAM

TAT

Jivatma

Paramatma

Consciousness principle

Consciousness principle

20

ॐ - Sound symbol for meditation - Eternal, wholeness, perfection, infinite - Seed of cosmos - Union of body, mind and spirit - Soham – I am, He, Pure Consciousness - Truth of universe - Related to Rythem, vibration of cosmos. - Connected to Ajna Chakra – 3rd eye.

- Heard in deepest meditation - Unstruck sound - represents Intuition and self knowledge.

- Hear Wind, Waves, Sun Chanting Om

Truth of Universe Manifest : - Perceived in waking, dream, sleep - See Unmanifest : - Deep sleep - Don’t see

- When Mind is calm – body relaxed. - Use Om for meditation.

20(a)

OM ASATHOMA SADH GAMAYA TAMASOMA JYOTHIR GAMAYA MRITYORMA AMRITAM GAMAYA From the unreal, lead me to the real, from darkness lead me to light (darkness of ignorance to light of knowledge) and from death lead me to immortality.

TATTVA BODHA Knowledge of the Truth _____________

By Shankaracharya

5 Chapters - 38 Verses

PRAYERS OM SAHANA VAVATHU SAHANAU BHUNAKTU SAHA VEERYAM KARAVAAVAHAI TEJAS VINAAVA DHEETA MASTU MA VIDH VISHAVA HAI OM SHANTI SHANTI SHANTI HI May the Lord protect us. May He make us enjoy our sessions together. May we both strive together. May our studies be bright and brilliant. May there be no misunderstanding between us. Let there be peace outside and with in. Om Peace, Peace, Peace.

Summary

5 Chapters Verse 1 - 7

Verse 17 - 26

Verse 32 - 38

Qualifications

Enquiry into Total

Benefit of knowledge

Verse 8 - 16

Verse 27 - 31

Enquiry into Individual

Enquiry into oneness of individual + total

1

OM CHART Purusha

(Karana Shariram- Power in individual shakti)

Unmanifest / Vasanas / Prakrti / Maya

Instrument / Pramanam

Vyavaharyam gives Karma Phalam (Sukham / Dukham)

Pramata/ Karta / Bogta

Prameyam 2

5th Topic Man of Realisation (Jivanmuktah) Short Notes

Topic 5 Jnana Phalam Verse 35 : Man of Realisation • Thus by the words (teachings ) of Vedanta imparted by a content teacher (Sadguru), those in whom the knowledge of Brahman in all beings is born, they are the Jivanmuktas (liberated even while living).

Verse 36.1 : Who is liberated, Jeevan Mukta? •

Just as one has firm belief "I am the body", "I am a man", in the same way, one who by his immediate knowledge has firmly ascertained "I am not the body", "I am not the Mind", but "I am unattached" and of the nature of Existence-Consciousness-Bliss, effulgent, the indweller of all and the formless awareness, is a liberated person..

Verse 36.2 : Destruction of Karma •

By immediate knowledge that I am Brahman alone, one becomes free from bondage of all karmas (actions).

3

3 Types of Knowledge Object faraway

Object right in front

Self knowledge

Not available for direct experience – Paroksha Jnanam

Pratyaksha Jnanam

Aparoksha Jnanam

Direct experience deals with proximate object

Knowledge of self / subject

Indirect knowledge Deals with remote object

Knowledge of object

दृढनिश्चयरूपो - Doubtless knowledge - Knowledge in terms of firm conviction regarding myself.

- I – self not object - Neither proximate / remote subject - Never say : direct experience of self - Direct experience is only of object near by

4

Verse 37.1 : Law of Karma [Refer Chart - I]

•

If it is asked - how many kinds of karmas are there, the reply is, there are three kinds of karmas viz Agami, Sancita and Prarabdha.

Verse 37.2 : Definition of Agami

•

The results of actions, good or bad performed by the body of the realised soul, Jnani after the dawn of knowledge is known as agami.

Verse 37.3 : Jnani – Sanchita Definition •

The result of actions performed in all previous births which are in seed form to give rise to endless crores of births, in future, is called sanchita (accumulated) karma.

Verse 37.4 : Prarabdam Karma •

Having given birth to this body, the actions which give result in this very world, in the form of happiness or misery and which can be destroyed only by enjoying or suffering them is called Prarabdha karma.

5

Verse 38.1 : Sanchitam Karma •

Sancita karma is destroyed by the firm knowledge, "I am Brahman alone".

Verse 38.2 : Agami Karma •

The agami karma is also destroyed by knowledge and the wise man is not affected by the water on it, Padma Patram Viambhasa.

Verse 38.3 : •

Further, to those who praise, serve and worship the wise man, go the results of the actions done by the wise man. To those who criticise, hate or cause pain to the wise man go the results of all unpraise worthy and sinful actions done by the wise man.

Verse 38.4 : Conclusion •

Thus the knower of the Self, having crossed samsara, attains supreme Bliss here itself. The Sruti affirms - the knower of the Self goes beyond all sorrow. Wise man at the time of gaining knowledge itself is liberated, being freed from all the results of his actions. So assert the Smrtis too.

6

JIVAN MUKTAH (Liberated Soul) 1) Who is Liberated? Body

Atma - Ever Liberated

- Inert - Never liberated

Ego - I - Who thought he was the body – Mind, gets knowledge – I am ever liberated.

2) Notion Before Knowledge - I am man, woman. - I am impure mind

After Knowledge - I am formless awareness, consciousness. - Everfree 7

3. Bondage - I am body, mind, ego - Ever in Time

Freedom - I am awareness principle, witness consciousness principle. - Never connected - Not affected by time - Changeless - Ever Free

8

What is Karma Dictionary meaning

Technical Term

Action

Law of Karma

Unique to Vedas Every action person does will produce 2 types of results called Karma phalam. Karma Phalam Drishta Phalam

Adrishta Phalam

- Visible result - See + experience directly - Behind every action there is invisible motive also. - Action - Motive - Visible – Invisible

- Invisible motive produces proportional result - Invisible result - Since motive can be Positive / negative Adrishta phalam can be positive / negative. - Positive Adrishta phalam = Punyam - Negative Adrishta Pahalm = Papam - Depends on our motive / intention, for every action we do, we gather Punyam + Papam

9

4. Types of Karma Phalam : Karma – action produces merit and demerit – (Seed for birth) – Law of Cause and effect Sanchita

Prarabda

Agami

- Total Impressions in the mind. - $100, Total Deposit

- Seeds different (Coconut / Rubber / Tomato) - Some Fructified in this birth. - $30, doesn’t matured and spent, earned joy and sorrow in this birth. - $10 earned in this birth.

- Impressions Added in this birth, carried forward to Sachita deposit. - $100 - $30 + $10 = $80 carried to next birth

10

5. Prarabda : • Exhausted by experience of happiness and sadness.

Topic 5 - Chart I Bow

Law of Karma

Arrow

Our Daily experiences Prarabda (Results materialising in this Birth as experiences)

Sanchita (Results of Actions in previous Births Impressions)

New impression gathered in this birth gets added to Sanchita 11

6. How Sanchita and Agami Karma Destroyed? • By knowledge, conviction, I am pure awareness, unattached to body, mind, sense organs, universe. 7. Freedom : • Knower of pure consciousness, goes beyond all sorrow.

• Live with knowledge I am ever free throughout life. 8) Benefits

- Who am I – Pure Consciousness - Where do I come from – pure Consciousness - Where do I go – to pure consciousness. - Why am I born : To realise the pure self.

- Insecurity goes, fear goes - Get fulfilment - Gives emotional cushion / Shock absorber - Increase in efficiency, no disturbing thoughts.

- I am not affected by time, an eternal. - Never connected to sorrow which belongs to mind.

12

8) Is life governed by Freewill

Destiny / Fate

- Past I – Can’t be corrected. - Result of remote past, not seen. - Punya, Papa Adrishtam - Gives situations in life. - Gives explanation of differences in life – Rich / Poor, healthy, unhealthy, ignorant – knowledge….

-

Stop blaming others Concentrate on present I. present you is future you. Take charge of life How I deal with situation, my freewill

13

9) Mind Record

Replay - Destiny - No choice - Destiny created by past actions.

- Self – effort - As you sow, you shall reap - Actions in present creates future destiny

• Each action gives its result according to precise laws of universe. • Theory of Karma operates according to law of action and reaction. • Everything happens as a consequence of Past action.

14

10) Result determined by

Place

Action

Equipment of action Ability of doer

Time

Attitude

• We are not aware of all components • Universe functions with clock work regularity and precision because of existence of intelligent law maker, called god or Ishvara. • Fruits come as per law of action. • Vasanas prompt us to repeat an action. • Result of action temporary, but result / impression left behind in the mind, is endless. • Therefore we become bound, limited, dependent sorrowful. 11) 3 Universal desires in everyone's mind

Want to live long

Want to know and remember everything

Want to be happy permanently 15

• Body / Mind / Intellect with ego has its own Prarabda. • Dissolve ego in timeless consciousness. 12) Conclusion : Verse 9 I am Not

- 3 Bodies - 5 Koshas - 3 Avasthas

I am Atma

- Objectless pure awareness, Sat Chit Ananda is my intrinsic nature. - Rise from awareness, exist in awareness, resolve into awareness. - Awareness is of nondual in nature (Advaitam) - I remain always peaceful abiding in awareness. 16

How to implement learning of Tattwa Bodha in our life (1) Understand clearly

- Atma - Anatma

(2) Have to face life of ups + downs

- This life is helping me to grow in spirituality

(3) Contemplative student

- As witness of the mind. - Can get tremendous benefit. - Defects of my mind I become aware of. - Take proper action. - Frequency, intensity, reaction of disturbances in the mind will come down.

(4) Law of Karma fully understood when one starts noticing thoughts in the mind

16(a)

VICHARA SAGARA By Nishchaladasa

TOPICS

 Summary  Highlights

PRAYERS OM SAHANA VAVATHU SAHANAU BHUNAKTU SAHA VEERYAM KARAVAAVAHAI TEJAS VINAAVA DHEETA MASTU MA VIDH VISHAVA HAI OM SHANTI SHANTI SHANTI HI May the Lord protect us. May He make us enjoy our sessions together. May we both strive together. May our studies be bright and brilliant. May there be no misunderstanding between us. Let there be peace outside and with in. Om Peace, Peace, Peace.

SUMMARY

3

Vichara Sagara 1) Original Text : • By Nishchala Dasa • 150 years ago. • In Hindi • Taught this instead of Upanishads. • Translated by Vasudeva Brahmendra Saraswati – 100 years ago in Sanskrit. 2) 7 Chapters – 7 Tarangas – 7 Waves

• Vichara = Enquiry into Atma • Sagara = Ocean. • 538 topics – Avarta – Whirlpool, ripples. 3) Mangala Slokas Prayer to God - Badram Karnebhi…

Ashirvada Roopa

- Loka Samastha

Vastu Nirdesa Roopa - Rememberance of ultimate reality - Here

4

Mangala Slokas :

Om, O worshipful ones, may our ears hear what is good and auspicious! May we see what is auspicious! May we sing your praise, live our allotted span of life in perfect health and strength! May Indra (who is) extolled in the scriptures, Pushan, the all-knowing Trakshya, who saves from all harm, and Brihaspati who protects our spiritual lustre, vouchsafe prosperity in our study of the scriptures and the practice of the truths contained therein! Om peace, peace, peace!

May the well-being of all people be protected By the powerful and mighty leaders be with law and justice. May good success be with all cows (divinity) and scholars, May all (samastah) the worlds (lokha) become (bhavantu) happy (sukhino). Om peace, peace, peace 5

4) Mangalacharanam Sloka :

Gist of Mangalam Verse :

a) Tad Eva Aham : (4th line) • I am that Brahman described in previous 3 lines. b) Sukhena Nityam Svaprakasham Adhishtanam Budhya bodhyam Nirmalam : • All Vedanta are description of Brahman.

• Tad Brahman Aham Asmi. c) Na Mattaha Anyad : • Brahman can’t be different from me, if so, Brahman will become Anatma, Jadam, Mithya.

• Brahman can’t afford to be different from me.

6

Only 2 things in creation Sentient Chaitanyam Atma - I

Jada Anatma - Jagat

- Satyam - Real, Drk, Observer - Brahman has to be real, me.

- Mithya - Unreal, object appearance. - Drishyam, Observed.

Author Says : • If you want to be real, you have to be Atma, not Anatma, must be non different from me. • Instead of saying, I want to join you, author says better you join me! • If Bhagavan is object of perception, he will become Drishyam not Drk, Drishyam is Mithya, unreal, only appearance. • If you want to be real, Satyam, join me! • Yatu Drishyam Tatu Mithya. d) Mattaha Anyad Nasti : • Brahman is nondifferent from me. 7

e) Iti Me Nishchitartha Matihi :

• I will tell boldly without fear of God. Who punishes everybody. • This knowledge is strong in me. Teaching of all Upanishads : Taittriya Upanishad :

I am the stimulator in the tree of universe. My fame (glory) is high as the peaks of the mountains. High and pure am I like the essence in the sun; I am the power and the wealth, effulgent with intuition. Intelligent, imperishable and undecaying am I – this is the sacred recitation of Trisanku, after he realised the Truth. [I – X – 1]

• This is my firm knowledge I am Brahman is essence of Mangala Charanam. Tippani :

f) Asya Artaha Tu : • Following is meaning of Mangala Charanam. g) Tad Eva Aham Iti Uktya : • Making statement : “I am that”.

8

h) Mahavakyaartha :

• Author declaring meaning of Mahavakya. i) Pratyag Abinna Paramartha Eva : j) Svasvarupa : • Paramatma = Essence of all Jivatmas.

• Pratyag Atma = Jivatma. • Jivatma Abinna Paramatma. • Paramatma is nondifferent from Jivatma. • Paramatma happens to be very nature of me also.

4th Line : Tad Eva Aham : • Following are descriptions of that Brahman which I am : I) Sukham : • Happiness. II) Nityam : • Eternal. III) Svaprakasha :

• Self evident. • Whose existence need not be proved. 9

IV) Vyapakam : • All pervading. V) Nama Rupa Yoho Adhishtanam Cha : • Support of all Nama Rupa Prapancha. • Vivarta Upadana Karanam.

• Lends existence. VI) Budhya Avabodhya buddher Drk Cha Bavati : • Witness of intellect. • Complimentary feature.

Katho Upanishad :

(The Self) cannot be reached by speech, nor by mind, or nor even by the eye. How can it be realised otherwise than from those who say, that “It exist”? [II – III – 12]

• Brahman can’t be known through words or intellect.

Taittriya Upanishad :

10

Whence all the speech turns back with the mind without reaching It (the eternal Truth, the Brahman), He who knows the bliss of eternal Truth, the Brahman, fears not at any time. This mind is the embodied soul of the pranamaya. Of this (pranamaya) the manomaya is the Self. [II – IV – 1]

• Organs of speech and mind fail to objectify Brahman and turn back. Katho Upanishad / Mundak Upanishad / Svetasvatara Upanishad :

The sun does not shine there, nor does the moon, nor do the stars, nor the lightnings and much less this fire. When He shines, everything shines after him ; by His light, all these shine. (Thus ends the Fifth Valli in the Second Chapter). [II – II – 15] / [II – II – 10] / [VI – 14]

• All knowing witness principle of Brahman. • Na Prakashayati – Buddhi can’t reveal, illumine, objectify Brahman. • Nothing reveals Brahman, but Brahman illumines everything.

Revision : Invocation Mantra • Page 1 - Section 1 – Sruti Quotation. • 5 luminaries Sun, Moon, lightening, fire, camphor and mind do not illumine Brahman. • Sense organs and mind are Jyoti. • Mano Jyoti can’t illumine Brahman. Therefore Brahman is Budhya Abodhyam. • Buddehe Drk = Sakshi.

11

• Brahman is witness of intellect, sees, illumines, objectifies intellect.

• Brahman illumines intellect and intellect can’t reveal Brahman. • Sarva Sakshi Braheiva witness of everything. • Sun illumines moon, Moon can’t illumine Sun. • Mind can’t know Brahman. Therefore Brahman called Budhya Abodhyam.

• Illumined can’t become illuminator. • Revealed can’t become revealor. • Brahman alone ever revealor, never revealed. • Therefore Buddhe Drk.

Keno Upanishad :

What one cannot feel with the mind, but because of which they say that the mind feels... Know That alone as Brahman and not this, which people do worship here. [I – 5]

• One does not know Brahman through the mind but mind is revealed by Brahman. • Yena Ahuhu Mano Matham, relevant here. Katho Upanishad : chapter 2 – 2 – 15 • Tasya Bhasa Sarvam idam Vibhati.

12

• Brahma Chaitanyam alone illumines intellect and everything.

• Therefore Buddhe Drk. Conclusion : • Intellect does not reveal Brahman • Brahman reveals intellect.

• Buddhihi Na Shabdasya Shakti Vidya Brahman Vijanati, Kintu Lakshana Vrittaya.

13

Summary Chapter 1 : Topic 1 – 39 Chapter 2 : Topic 40 – 108

Chapter 3 : Topic 109 - 121 Vicharasagara – 538 topics

Chapter 1, 2, 3 - 1 – 121 Topics - Introduction Chapter 4 -

Uttama Tattwadrushti Topic 122 – 225 104 Topics

Chapter 7

Chapter 4, 5, 6 Main Teaching (342 Topics)

- Conclusion - Topic 464 – 538 (75 Topics)

Chapter 5

Chapter 6

- Madhyama - Adrushti - Topics 226 – 316 (91 Topics)

-

Mandha Tarqadrushti Topics 317 – 463 147 Topics

• 121 + 104 + 91 + 147 + 75 = 538 14

Chapter 1 – Samanya Nirupanam (39 Topics) Anubandha Chatushtayam 4 factors in Vedanta Shastra (I) Adhikari - Candidate - Target Audience

(II) Prayojanam - Benefit - Phalam

(III) Vishaya - Subject Matter

(IV) Sambandha - Connection relationship between subject and matter.

CBSC • If one is not there, no Shastra possible. • General discussion on Anubhandha Chatushtayam.

15

Sravanam 3 Types (I) Tatparya Nirnaya Roopa Sravanam - Central theme of Vedanta - To refute other interpretations

(II) Tat Padartha Nirnaya Roopa Sravanam - Jivatma, Paramatma Svaroopa Analysis - Pancha Kosha - Drk Drishya - Avasta Traya - Arrive at Tvam and Tat Pada Artha Nirnayam - No Aikyam - Adhyaropa - Apavada

(III) Mahavakya Vichara

- Vakhyartha Nishchaya Vicharam - Naishkarmya Siddhi - Srutisara - Vichara Sagara - Aikyam Revealer

• Gain Aparoksha Jnanam, from I, II, clear doubts – discuss Dvaita, Visishta Advaita. • Nididhyasanam for Viparita Bavana Nivritti, not Aparoksha Jnanam. • 1st Chapter = General enquiry – Anubanda Samanya Niroopanam.

16

2nd Chapter : 69 Topics • Visesha Nirupanam • Special emphasis on Anubandha Chatushtayam Conclusion : • Vedanta is worth studying inspite of attach on Anubandha Chatustayam by Tarqa, Mimamsa, Visishta Advaitam, Dvaitam.

17

Chapter 3 : How should I study? (12 Topics)

Gita :

Know that by long prostration, by question, and service; the wise who have realised the Truth will instruct you in (that) Knowledge. [Chapter 4 – Verse 34] • Guru Lakshanam • Sishya Lakshanam • Guru Seva – gives 2 benefits – Jnana Yogyata Praapti, Jnana Praapti. • Read Vishnu Puranam – by Parashara Mahrishi – Vedanta work 9 types of Bhakti (1) Sravanam

(4) Pada Sevanam

(7) Dasyam

(2) Keertanam

(5) Archanam

(8) Sakyam

(3) Smaranam

(6) Vandanam

(9) Atma Nivedanam

18

Mandukya Upanishad : 3rd and 4th Chapter – 4 Messages 1. Existence of Jagrat Prapancha is to be negated. 2. Origination of Jagrat Prapancha needs to be negated.

3. Appearance and experience of Jagrat Prapancha has to be accepted (appearance with borrowed existence). 4. Cause for the appearance and experience for Jagrat Prapancha is Moola Avidhya or Maya

Same has to be extended to sorrow too. 1. Existence of Jagrat Prapancha and Sorrow is to be negated. 2. Origination of Jagrat Prapancha and sorrow needs to be negated.

3. Appearance and experience of Jagrat Prapancha or sorrow has to be accepted (appearance with borrowed existence). 4. Cause for the appearance and experience of sorrow is Moola Avidhya or Maya.

19

• Prepares ground for Shastra Arambaha. • If no candidate, benefit, Sanskrit department in universities closed. • Validity and relevance of text in Chapter 1 – 2. • Chapter 3 – Introduces Guru and Sishya by giving their Lakshanam.

Guru Lakshanam : • Srotirya, Brahma Nishtam. Sishya Lakshanam : • Sadhana Chatustaya Sampatti.

• 13 topics. Sun - Absorbs pure water from ocean. - Leaves salt back. - Gives out in the form of rain.

Guru - Absorbs Vakyams from Vedantic ocean. - Gives Advaita rain pure water. - Leaves Visishta Advaitam, Dvaitam, Saltish portion. - Showers Advaitam for thirsty disciple.

20

Chapter 4 Summary Chaturtha Taranga Chapter 4 – 4th wave 7 Chapters – Tarangas - Waves 538 Topics – Aavarnas - Ripples Chapter 1, 2, 3

Chapter 4, 5, 6, 7

- Introduction 121 topics

Teaching Chapter 4

Chapter 5

Chapter 6

Chapter 7

104 Topics

91 Topics

147 Topics

75 Topics

21

Chapter 4 (104 Topics) (I) Topic 122 – 126

(Revise Panchadasi Chapter 6 & 7 before studying Chapter 4 of Vichara sagara)

(IV) Topic 166 - 188 How to get Rid of Mithya Samsara

- Story

(II) Topic 127 - 134 1st Question

- How can I get Moksha – freedom from sorrow? - How can I negate Dukham experienced by me.

(III) Topic 135 - 165 Gurus Answer

- Experience does not prove reality. - Factually non-existent - Called Mithya - Anirvachaniyam - Samsara is Mithya - Artha – Jnana Adhyasa - Adhishtanam is consciousness enclosed in the mind called Sakshi Chaitanyam. - Ignorance of Sakshi Chaitanyam in mind causes Samsara.

- By knowledge, understand it as Mithya. - Falsification of experience by Jnanam. - Understand Jivatma / Paramatma – Aikyam - 4 types of consciousness - 4 types of Akasha Panchadasi Chapter 6 Jiva : 1) RM + RC : - Jala Akasha / Kutasta 2) OC : - Ghatakasha Ishvara : 1) RM + RC : - Megha Akasha 2) OC : - Mahakasha / Brahman 22

Chapter 4 (V) Topic 189 - 198

- How Aikyam between Jivatma / Paramatma? - Jiva – Mind reflected consciousness. - Kootasta – Mind enclosed consciousness. - 7 steps in spiritual Journey - Panchadasi Chapter 7 : Agyanam, Avarnam, Vikshepa – Branthi, Paroksha Jnanam, Aparoksha Jnanam, Shokha Nasha, Sukha Prapti. - Kootastha has no state. - Reflected Consciousness is ego, Mithya. - Original Consciousness is Satyam.

(IV) Topic 199 - 218

- Diversion Portion I) Vritti Vyapti and Phala Vyapti II) 6 Pramanams III) Avacheda, Abhasa Vadas.

(VII) Topic 219 - 225 - Tatwa Drushti hears Mahavakyam and gets Moksha. - Jnana Vritti and Jnana Vishaya have contact. - No sensory perception required for Brahman Jnanam. - Brahman is me not far away. - Brahma Satyam Jagan Mithya, Jiva Braheiva Na Paraha clear

23

Chapter 4 : • Actual teaching starts • 104 topics. • 7 sections.

1st Section : Story – Topic 122 – 126 • Introduces Shukha Santithi, king, and 3 sons - Tattva Drushti, Adrushti, Tarqa Drushti. • King retires to forest for spiritual enquiry, leaving 3 sons. • 3 sons go to Kashi and approach Guru under a Banyan tree to get wisdom to get rid of sorrow, Samsara. • 3 disciples for Moksha for Guru, 3 grades – Uttama, Madhyama, Mandah. • 3 Chapters teaching each one. Gita :

Some, by meditation, behold the Self in the self by the self; others by the Yoga of knowledge 24 (By Sankhy Yoga); and others by Karma-yoga. [Chapter 13 - Verse 25]

2nd Section : • 1st question and answer – Topic 127 – 134. • How can I get Moksha, freedom from sorrow? Guru :

• Desire for Moksha, invalid, wrong, can’t be fulfilled. Reason : Moksha Dukha Nivritti

Purvaka Sukhe Prapti

Removal of sorrow

Attainment of Sukham

• You are ever Atma, Ananda Svarupa, can’t ask for Ananda.

• You are source of Ananda you can’t desire Ananda. • Atma does not have Sambandha with Dukham during 3 periods of time, past, present, future. • Nitya Nivrutatvat.

• Atma free from Dukham. • Dukha Nivritti is Branti – delusion. 25

3rd Section : • 2nd question + answer (Topic 135 – 165). • I am clearly experiencing sorrow, my Anubhava.

• How can you negate Dukha experienced by me? • Anubhuta Dukhasya Abava Katham Uchyate? • How can you talk of non-existence of Dukham experienced by me?

Guru – gives technical answer : I) Experience does not prove reality or existence of something. • Many things appear but are really non-existent, factually not there. • Dukham and Samsara are experientially available but factually non-existent. • You feel you have sorrow because you think of sorrow. • All such things are called Mithya. II) What is definition of Mithya? • Experientially available but factually not there. 26

Technical Definition : Sat Asatbyam Anirvachaniyam Not Asat - Experientially available - Not non existent

Not Sat - Factually not there - Can’t call it existence - Factually Abhavatvat

• All Mithya Padartha not existent or non-existent category.

• They are seemingly available category. • Anirvachaniyam means uncategorizable or undiscribable as existent or non-existent. III) Dukham, Samsara is Mithya • Factually non-existent, not there, don’t ask me how to remove. Anirvachaniyam example : • Rope Snake, shell silver, dream. • Guru establishes Anirvachaniya Khyati where erroneous perception is explained through a revised Anirvachaniya Khyati. 27

IV) 5 Khyatis Atma

Asat

Akhyati

Anyatha

Anirvachaniya Khyati Revised version

Other Philosophers Vedantin V) Anirvachaniya, Khyati – general explanation – Samanyam

• Rope Snake superimposition on Rope because of partial knowledge of rope, or partial light. VI) Revised Anirvachaniya Khyati : • Instead of saying snake is superimposed on Rope.

Say : • Snake is superimposed on Rope enclosed consciousness. • Rope itself is Mithya, Jagan Mithya. • One Mithya can’t support or superimpose another Mithya, need Adhishtanam. 28

VII) Snake superimposed 2 parts - Snake Adhyasa part - Objective

- Jnana Adhyasa - Subjective part - Snake experience superimposition.

• Will require 2 Adhishtanams.

• Artha Adhyasa is superimposed on Rope enclosed consciousness. • Jnana Adhyasa is superimposed on Mind enclosed consciousness. Snake - Superimposed on Rope enclosed consciousness.

Snake experience - Superimposed on mind enclosed consciousness.

VIII) Final Step : • At time of superimposition, mind is connecting rope through thought. • Mind through thought is extending itself and contacting rope. • Extended mind is there where there is rope through thought.

29

• Rope enclosed consciousness and mind enclosed consciousness extended through Vritti is there. • Instead of saying snake is superimposed on Rope enclosed consciousness, we say snake is superimposed on extended mind enclosed consciousness. • Therefore Artha Adhyasa and Jnana Adhyasa are superimposed on Mind enclosed consciousness only. Jnana Adhyasa - Superimposed on Mind enclosed consciousness.

Artha Adhyasa - Superimposed on extended mind enclosed consciousness.

• Ultimate Adhishtanam for both Artha and Jnana Adhyasa is Mind enclosed consciousness. • Mind enclosed consciousness is called Sakshi Chaitanyam. Revised Anirvachaniya Khyati :

• All superimpositions consist of Artha and Jnana Adhyasa. • Both artha and Jnana Adhyasa are located in Sakshi Chaitanyam only. • Sakshi Chaitanyam is Adhishtanam of Adhyasa Dvayam. • This is revised Anirvachania Khyati.

• Therefore, here itself Guru extends this. • Entire Samsara consists of Artha and Jnana Adhyasa.

30

• Artha = Dukham. • Jnana Adhyasa is Dukha experience. • Both is Anirvachaniya Mithya.

• It is as good as non-existent. • You should not desire to remove Samsara because it is Mithya, Anirvachanima, as good as non-existent. • Just as you can’t remove rope snake, it is not there, you can’t remove Samsara.

3rd section : topics 135 – 165 (Very Important) Sishayas Question : • Katham Anubhuta Samsarasya Abhava. Answers : • Mithyatvat. 4th Section : Topic 166 – 188 (Interesting question) • Samsara Mithya – agree.

• Even though Mithya, it is causing me problem. • I want to eliminate Mithya Samsara. Example : • Dream Mithya

• Chant prayer for avoiding Dus Svapna.

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Question : • How to avoid Mithya Samsara Katham Mithya Samsara Nivritti. Answer :

• Anything Mithya goes by only Jnanam. • Through Jnanam understood as Mithya. • Mithya Vastu – Mithyatva Nishchaya Eva Nivritti. • Falsification by Jnanam. • Nivritti – figuratively. • Can falsify experience, can’t remove Mithya Vastu. • Jnanam = Brahma Satyam Jagan Mithya Jeevo Braheiva Na Paraha.

• Tattva Drushti = Brahma satyam, Jagan Mithya clear by Anirvachaniya Khyati. Question : • How to understand Jivatma / Paramatma Aikyam? Answer :

• ChaturVidha Chaitanya Prakriya.

32

4 types of Consciousness Jiva

Ishvara

Jiva

Kutasta

Ishvara

Brahman

- Reflected Medium + Reflected Consciousness. - Jala akasha - Micro Reflection.

- Original Consciousness. - Ghatakasha

- Reflected Medium + Reflected Consciousness. - Meghakasha - Macro Reflection.

- Original Consciousness. - Maha Akasha

Aikyam Kutastha

Brahma Chaitanyam

Within Mind

Original Consciousness - Outside

33

• Jiva / Ishvara – Chaitanyam = Reflected Consciousness in Mind or Karana Shariram and Maya. Jiva

Ishvara

Micro Reflection

Macro Reflection

• Aikyam – not between Jiva and Ishvara, both reflections. • At reflection level, Vyavaharika level no Aikyam possible. Micro Reflection - Disadvantages - Inferior attributes

Macro Reflection - Advantages

• Kutasta – Brahman Aikyam possible. • Aikya Jnanena, Samsara Nivritti. • Samsara Mithyatva Nishchaya Rupena Nivritti – Moksha. • Based on 6th Chapter – Panchadasi. • Chatur Vida Chaitanya Prakriya. • Jivatama / Paramatma – Aikyam – Topic 166 – 188.

34

5th Topic : Topic 189 – 198 Answer :

• Kutasta Brahma Dristya, Lakshyartha Dristya. • Natu Vachyartha Drishtya. Question : • Kasya Aikyam Jnanam Bavati?

• Who gains Aikya Jnanam? Very important Definitions : Jiva Mind reflected consciousness 7 steps in Journey of Jiva towards Jnanam : I. Agyanam II. Avrutti III. Vikshepa – Branti IV. Paroksha Jnanam V. Aparoksha Jnanam VI. Shoka Nasha VII. Sukha Prapti

or

Kutasta Mind enclosed consciousness

35

• Sapta Avastas belong to Jiva (Reflected Consciousness) not consciousness enclosed in the mind (Original Consciousness).

• Kootasta has no state, Nirvikaraha. Question : • How can Jiva claim Aham Brahma Asmi? • Jiva is Reflected Consciousness or Original Consciousness? Jiva

Kutasta

Reflected Consciousness

Original Consciousness

• When Jiva claims Aham Brahma Asmi, I is Reflected Consciousness or Original Consciousness?

Answer : • I can intend any. • Both are there. I – can refer to either Reflected Consciousness

Original Consciousness

• If I – Refers to Reflected Consciousness, it means negation of Reflected Consciousness as Mithya, ego destroyed.

36

Best Portion of Vicharasagara : Mahavakyam seen in 2 ways Bada Samanadi Karanya Vakyam

Aikya Samanadhi Karanya Vakyam

- Jivatma Mithyatva Nishchaya. - When meaning of Jiva = Reflected Consciousness.

-

Ekatma Nishchaya Jnanam Original Consciousness Aikyam Kutasta Brahma Aikyam

Section VI : Topic 199 – 218 • Divertion portion, not in flow of 4th chapter.

• Remove it, also ok. • Prasanga Vashat, incidental discussion. I) Topic – Vritti Vyapti and Phala Vyapti in gaining knowledge

Vritti

Vritti Pratibimbita Chaitanyam

Removes ignorance

Reveals object 37

II)

6 Pramanams (I) Pratyaksha

(III) Upamana

(V) Anupalabdhi

(II) Anumana

(IV) Artha Patti

(VI) Shabda

• Chaturvida Chaitanyam from different angle. • Jiva, Kutasta, Brahma, Ishvara Chaitanyam.

Pramatru

Pramanam

Prameyam

Prama

- Knower - Consciousness enclosed in mind

- Knowing instrument - Consciousness associated with outgoing thought until it reaches object.

- Known object - Thought reaches object, takes shape of object

- Rising knowledge - Vishaya Akara Vritti - Consciousness associated with Prama Chaitanyam.

38

Vritti Till it reaches

Enclosed object

- Called Pramana Chaitanyam

- Called Prama Chaitanyam - Phala Vyapti

• Consciousness enclosed within object available whether I see or not, called Prameya Chaitanyam. III) 2 Vadas Avacheda - Enclosed consciousness - Does not accept Reflected Consciousness.

Abasa - Reflected Consciousness - Does not accept enclosed consciousness.

• Abhasa has more advantages. 39

7th Section : Topic 219 – 225 • How can we get direct knowledge of Brahman?

• Not possible. • Direct knowledge = Pratyaksha Jnanam. • Pratyaksha Jnanam possible only when object within Range of sense organs. • Brahman not available for sense organs, therefore direct knowledge of Brahman impossible. • Brahmanaha, Indriya Agocharatvat Brahmanaha Pratyaksha Jnanam na Sambavati. • Paroksha Jnanam Eva Sambavati. • Paroksha Jnanam can’t liberate. • Pratyaksha Jnanam can’t liberate. Pratyaksha - knowledge

Indriyam - Brahma Jnanam not possible.

Shabda - Direct Jnanam in Shabda possible.

Sakshi - Aham Brahma Asmi – Aparoksha Jnanam. 40

• How is Brahma Jnanam Pratyaksha Jnanam? Very important Definition :

• Jnana Vritti and Jnana Vishaya must have direct contact. • Whether object is sensory available is not the question. • Jnana Vritti + Jnana Vishaya have Sambanda called Pratyaksha. Guru : • Tat Tvam Asi. Sishya : • Aham Brahma Asmi.

• When Vritti takes place, Vritti and Vishaya have Sambandha. • Vishaya – Brahman is me, not far away. • Like tenth man. • Aham Brahma Asmi – Shabda Pratyaksha Jnanam Sambavati.

• This Shabda Pratyaksha Jnanam = Shabda Aparoksha Jnanam. • Aparoksha Jnanam of Brahman is possible through Mahavakyam even though Brahman is not object of sense organ. Keno Upanishad :

• Knowing Brahman= Claiming I am Brahman without objectification. • This is possible.

41

• Mithya Samsara can be eliminated through falsification. • Aham Brahma Asmi = Shabda Aparoksha Jnanam.

Section VII : Topics 219 – 225 • Tattwa Drushti – Uttama Adhikari, heard Mahavakyam from Guru, gained knowledge became Muktaha. • Eldest son withdraws.

• Middle son Adrushti starts lessons in chapter V.

42

Summary Chapter 5 Panchamaha Taranga

Chapter 5 5 Sections Topic 226 - 251 - Advaita Satyatvam - Reality of nonduality.

Topic 252 - 282 - Order of creation

Topic 283 - 289

Topic 290 - 307

- Mahavakya Vichara

- Laya Chintana Kramaha - Meditating on resolution of universe.

Topic 309 - 316 - Krama Mukti

43

Section I : • Advaita Satyam

Question : • Advaitam taught in Chapter 4 – difficult to accept. • Are Guru, Shastram – Satyam or Mithya? • If Guru and Shastram, reality, no more Advaitam. • If guru and Shastram unreal, how unreal Guru and Shastram can serve real purpose of Samsara Nivritti? • Mithya Mirage water can’t remove real thirst or used for bathing. • No Pipasa Nivritti. • Nishprayojanam. • Can’t swallow Advaitam. Guru :

• Advaitam alone Satyam, revealed by Sruti, Smriti, Yukti Pramanam. Smriti : • Yoga Vasishta – Valmiki Ramayana. • Establishes Advaitam.

Mandukya Upanishad : • Shantam, Shivam, Advaitam.

44

• All Pramanams reveal Advaitam. • They also criticize Dvaitam.

Dvaitam

Bheda

Duality

Difference

Great obstacle : • As long as Dvaita Vasana is there in mind, Veda will not be able to reveal Advaitam. Sense organs Reveal Dvaitam

Dvaita Vasana in mind generated • Other systems of philosophy, theology assert Dvaitam, Bheda. You are not world

You are not God

World is not you

God is not you 45

• All philosophies Propaganda – Prathakara, are false, Harms spirituality. • Objection rises for Advaita Jnanam. • Veda Pramanam helpless. • Veda is the greatest Pramanam given by God.

• To emphasise Bheda Vasana for Advaita Jnanam - Bharchu Katha. Story : • Bharchu, Minister in kings peace, favourite of the king. • Other ministers conspire to kill him but he survives.

• False Prapaganda is spread that Bharchu is dead. • Very strong Vasana in kings mind, blocked kings mind, imbued in mind because of falsehood. • King goes to forest, sees live Bharchu by Chakshu Pratyaksha Pramanam.

• Gets knowledge – Bharchu is Alive. • Pramanam + Prameyam + Prama exists, Vritti Jnanam takes place. • Block in mind caused by false Propaganda opposes knowledge. • Jnana Vritti becomes Pratibandha Jnana Vritti – obstructed knowledge.

46

Right knowledge - Bharchu alive - Joy should be generated - Knowledge becomes invalid

Obstructed knowledge - Gives Bayam - This is Ghost of Bharchu, come from another Loka. - Presence of obstacle in the mind makes right knowledge invalid.

• Vedanta students hear “Aham Brahma Asmi for 25 years”. • Understand. • Shastra Pramanam generates Jnana Vritti in the mind of student.

• Instead of Ananda, worry, fear is there, as before. • It is not non-arrival of Jnanam which is a problem but Pratibandha of Jnanam. • What we require is not new mystic experience, just removal of Pratibandha. • Same Vritti – Apratibandha Jnana Vritti will produce Prayojanam.

• Dvaita Vasana, Bheda Vasana, Dushta Chatushtaya Vasana is obstacle. 3 Main obstacles Ahamkara

Mamakara

Raaga Dvesha 47

• Shastra : Advaita Eva Satyam. • We don’t get benefit because of obstacle. • If Advaitam alone Satyam, Guru, Shastra Mithya.

Question : • How Mithya Guru Shastra clears Samsara? • Mirage water does not remove thirst, can’t clean impurities. Rule :

• Thing can remove another thing if it belongs to same order of reality. Mirage Water

Thirst

Pratibasikam

Vyavaharikam

• No Nivarthya – Nivartaka Bhava’ • Samana Sattayoho Nivartya – Nivartaka Bava Asti.’ • One Mithya can remove another Mithya if same order. Raja Katha : King dreams and suffers problems Pratibhasikam

48

• Dream problem not removed by people around in Room, Vyavaharikam. Dream Disease

Dream Thirst

- Removed by dream medicine - Both same order

- Removed by dream water. - Both same order.

Guru Shastra Samsara Vyavaharikam Not Paramartikam Hence, Possible to remove Samsara • Therefore Advaitam is Satyam.

49

2nd Topic : Srishti Kramaha

3 levels of Reality Vyavaharikam

Paramartikam

Pratibhasikam

- Adhyasa - Agyana Janyam Projection Vyavaharikam - Projected by Atma Agyanam - Moola Avidya

Pratibhasikam - Projected by Anatma Adhyasa - Thoola Avidya

• Both Prapancha Adhyasa Agyana Janyam. • Both negated by knowledge, Atma Jnanam, Anatma Jnanam. • Dvaita Prapancha is Vyavaharikam or Pratibhasikam. • Paramartika Satyam Anadhyastham.

• Conclusion of previous part.

50

Question : • If whole creation Adhyasa, is there order, Kramaha in superimposition? Answer :

• There is no Kramaha. • In dream everything rises simultaneously. • Rajju Sarpah simultaneous not gradual – body, adult, snake. • Full fledged snake comes.

• No Kramaha in Srishti Adhyasa. • Jagrat Prapancha Adhyasavatu Svapna Prapancha Vatu. • Upanishads not consistent in Srishti (Taittriya Upanishad, Chandogya Upanishad). • Srishti – Vignanat – no consistency. • Krama – Akrama – Vikarama. • Uttama Adhikari accepts this Madhyama Adhikari finds it difficult, can’t swallow. • No Krama in Jagrat, Svapna Prapancha Adhyasa and Adhyasa Nivritti. • Rope does not go gradually. For Uttama

For Madhyama

- Adhyasa + Nivritti Krama Nasti

- Adhyasa + Nivritti Krama Asti 51

• For Madhyama compromised order of creation given. • Inconsistency in Srishti reconciled for Madhyama. Taittriya Upanishad – Brahmananda Valli :

From that (Which is ) this Atman, is space born; from Akasa, air; from air, Fire; from fire, water; from water, earth; from earth, herbs; from herbs, food; and from food, man. [2 - 1 - 2] • Later useful for Nirguna Upasana, resolution in reverse order. Earth

Water

Brahman

Fire

Maya

Vayu

Akasha

52

Fact : No order Pancha Buta

Suksham Shariram Sukshma Prapancha Panchikaranam

Conclusion : Vyashti -

Jiva 3 Shariram 5 Koshas Adhyasa

Samashti -

Ishvara 3 Prapancha 5 Koshas Adhyasa

• Mistakes in different philosophies pointed out. • Kshanika Vada, Dehatma Vada, Manomayatma Vadas etc. 53

III) Mahavakya Vichara : Topic 283 – 289 : 7 topics brief • Negation of Pancha Kosha as Mithya. 5 reasons Drishyatvam

Bautikatvam

Sagunatvam

Savikaratvam

Agama Pahitvam

• Panchadasi – Chapter I :

Anvaya – Vyatireka logic – arrives and departs. • None of 5 Koshas my nature. • My nature is Chaitanyam. • Ishvaras real nature is Chaitanyam.

• Remove differentiating Koshas. • Non dual Chaitanyam alone remains. • It gives knowledge to Uttama Adhikari. • Becomes Jeevan Mukta.

• With Mahavakya Dose, Samsara closed. • Enjoys Jeevan Mukti.

54

• Chapter 6 – Elaborate Mahavakya Vichara. • Madhyama gets obstructed knowledge, only intellectual knowledge. • Brahman never object of experience.

• Madhyama gets obstructed Aparoksha Jnanam, intellectual knowledge. • Does not require experience. • Viparita Bavana Nivritti alone required for him. • Laya Chintana Kramaha for refining Kramaha in the mind.

• Advaita Upasana prescribed. Uttama Adhikari - Abheda Jnanam sufficient - Madhyama Adhikari - Aham Brahma Asmi Vritti alone becomes Abheda Upasana. • Upasana required because obstructed knowledge does not remove Agyanam, Adhyasa, Jiva Bava, Sadhaka Bava.

• Nirguna, Advaita Abheda Upasana through Laya chintana Kramaha, gradual resolution prescribed. 55

Uttama - No Krama, Laya

Madhyama - Krama Uttpatti, Laya

• Laya : I.

Bautika Prapancha o

II.

Pancha Buta

Sukshma Prapancha o

Sukshma Buta

III. Sthula Buta o

Sukshma Buta

IV. Sukshma Agni, Vayu.. Into Maya, Brahman. V. Understand Maya has no existence of its own. VI. Whole world resolved into Brahman Chaitanyam. VII. Brahma Chaitanyam Aham Asmi.

• Upasana prescribed because of obstructed knowledge. • If not obstruction, no meditation required. • Why meditate to be what I am. • Because Jnana Vritti is obstructed, we call it… Upasana Vritti. • Talk about Nirguna Brahma Upasana.

56

Omkara Pratika Upasana 2 types Dissolve

A→U→M

Sthula

Sukshma

Karana

A

U

M

Vishwa

Teijasa

Pragya

Virat

Hiranyagarbha

Ishvara

Amatra

I) II) III) IV) V)

Shantam Shivam Advaitam Avyavaharyam Prapancha Upashanam

• Mandukya based Nirguna Upasana. • No flashy, lightening experience. • Ignorance obstacle goes away. • Claim Aham Brahma Asmi as a fact for me. • Jiva Bava, Ahamkara, Mamakara, Sanchita, Prarabda – Mithya. • Don’t wait for Moksha. 57

• Inspite of Prarabda, I can boldly claim Aham Nitya Mukta Brahman Asmi. • Pratibandha can go in this Bhuloka in this Janma or in next Manushya Janma or in Brahma Loka.

• For Saguna Upasaka, Krama Mukti promised. • Here, Nirguna Upasaka will get Jananam in this Janma or next Manushya Janma or in Brahma Loka. Gita :

Having attained to the worlds of the righteous and having dwelt there for everlasting (long) years, he who had fallen from yoga, is born again in the house of the pure and the wealthy. [Chapter 6 – Verse 41] • Nirguna Pranava Upasaka topic over.

58

5th section : • Nirguna Pratibanda goes in this Janma. • Example : Vamadeva Rishi in Garbha Vasa. • In next Janma or Brahma loka. • In Brahma loka, Nirguna Upasaka Jnana Prapti, Krama Mukti Prapti. • Journey of Upasaka.’

• Saguna Brahma Upasaka, Virat Upasaka, Hiranyagarbha Upasaka, Ishvara Upasaka, Nirguna Upasaka. • Get Krama Mukti only if they perform Abheda Upasanam, I am Nirgunam Brahman. • Rule :

I am Nirgunam Brahma Rule must be followed. • Nischaladasa, borrows from Brahma Sutra and presents here. • If Aham Graha Upasana is practiced with or without ohmkara, throughout life. Gita :

59

Uttering the one syllabled Om the symbol of Brahman – and remembering Me, he who departs, leaving the body, attains the Supreme Goal. [Chapter 8 – Verse 13] • Upasaka does, goes through Shukla Gathi. • Brahma Sutra : 13 Devatas take him through different stations – Vidyut, Ati Vahika Devatastake him to Brahma Loka. Saguna Upasaka

Nirguna Upasaka

Requires Upadesa

No Upadesa required

• In Brahma Loka, Pratibanda goes at appropriate time. • Aham Brahma Asmi Vritti becomes Apratibandaka Jnana Vritti.

• Will enjoy Jivan Vritti in Brahma Loka. • Will get power, at will can order anything. • Simultaneously enjoy several pleasures by assuring several bodies. • Get all powers except Srishti, sthithi, Laya – Shakti which belongs to Ishvara. Brahma Sutra :

(The liberated soul attains all lordly powers) except the power of creation, etc., on account of (the Lord being) the subject matter (of all texts where creation, etc., are referred to) and (the liberated souls) not being mentioned (in that connection). [IV – IV – 17]

60

• Gets Jnanam and Mukti. • Jeevan Mukti at end of Srishti during Pralaya. • Alongwith Brahma, this Nirguna Upasaka will get Videha Mukti also. Conclusion : • Those who can’t do Nirguna Upasana, let them do Saguna Upasana. Nirguna Upasana Saguna brahma Upasana Nishkama Pradhana Karma Yoga Sakama Pradhana Karma Yoga If you can’t, better luck next birth • Veda provides Sadhana for all.

• Follow anyone, ultimately come to Advaita Satya Jnanam. Get Krama Mukti

Get Sadhyo Mukti (Here and now)

Madyama Adhikari

Uttama Adhikari

• 5th Chapter – for Madhya Adhikari. • 6th Chapter – for Mandha Adhikari.

61

Chapter 6 Biggest Chapter :

• Topic 396 – 463 – 147 topics • Tarqa Pradhanam. Chapter 7 • Self realisation of 3 students.

62

Realising Self now – Vedantic Epistomology Based on Vichara Sagara - Chapter 4 – Topic 65 & 224

Highlights

Realising Self now Vichara Sagara

(Chapter 4 – Topic 65 & 224) 1) How knowledge takes place? Direct Knowledge – 3 types Aindriya Jnanam

- Generated by Sense organs - Shabda, Sparsha, Rupa, Rasa, Gandha.

Shaabda Jnanam - Generated by words

Sakshi Jnanam - Generated by reflected consciousness

2) Definition of direct knowledge : • When Jnana Vritti + Jnana Vishaya come in contact it is called Pratyaksha Jnanam – direct knowledge. • All forms of Jnanams – Shastriya, Laukika, Vedanta is in the form of Jnana Vritti – thought forms.

• Without object of knowledge, Jnana Vishaya and Jnana Vritti thought, no knowledge 64 takes place.

3) Aindriya Janya Pratyaksham : • Always Pratyaksham – Direct knowledge Jnana Vishaya

Jnana Vritti Always inside

Internal - Emotions

External - Objects - Shabda, Sparsha, Rupa, Rasa Gandha

Dakshinamurti Stotram :

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence) As the Light of a Great Lamp Situated Inside a Pitcher having Many Holes, Shine Outwards, similarly, the Knowledge of That Only (i.e. Atman) Throb Outwards through our Eyes and Other Sense Organs, "I Know", He Alone Shining (i.e Atman), This Entire World Shines.. Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation 65 to Sri Dakshinamurthy. [Verse 4]

4) Shaabda Janya Pratyaksham : Shaabda Janya Jnanam 2 types Paroksham – Remote Object

Pratyaksham – Proximate Object - Sometime Objects are proximate, nearby - 10th man - Kunti Putra - Brahman

- Sometimes objects far away - Cat behind me, America, Swarga.

• Indriya does not contact Jnana Vishaya. • You are not Radheya but Kunti Putra. • Jnana Vritti and Jnana Vishaya Sambandha is there. 5) Sakshi Pratyaksham :

• We are aware of our own internal mental condition called Sakshi Pratyaksham. Factors – in Normal external world perception Objects – in the World

Sense Organ

Mind + Reflected Consciousness

66

World

Sense Organ

- Object - Outside

- Instrument

Mind + Reflected Consciousness - Pramata - Subject

2 parallel thoughts in internal perception (mind – plays dual role)

Object - Emotions - Vishaya Rupa Vritti - Sukham, Dukham, Raaga, Dvesha

Instrument - Vishaya Jnana Rupa Vritti

• Vishaya and Jnana both Vrittis inside and in contact with each other. • All internal perceptions are Nitya Pratyaksham (Always direct knowledge) • Emotions and knowledge are in permanent contact. When they rise in the mind. • No sense organ used, no external Shaaba from Guru required to say – I am happy now.

67

Sakshi Pratyaksham Not Aindriya Pratyaksham

Not Shaabda Pratyaksham

• Subject must be other than object and Instrument. Nirvikara Chaitanyam Through Jnana Vritti Reveals Jnana Vishaya - Emotions

Chaitanyam Plus Mind called Pramata

Minus Mind called Sakshi

Mind = Viseshanam

Mind = Upadhi

• Without effort Sukha Jnana Vritti Rises.

68

Sukha Vritti

Dukha Vritti

Sattva Guna

Tamo Guna

Have Sambandha with Vritti Jnanam • It is Paroksha emotion knowledge, when I look at Sad face of others, infer emotion.

• My emotions are always Pratyaksham – direct knowledge for me. • Happy emotions – bought car, house, got married, promotions, 1st in oxford exam or disturbing emotions all direct knowledge for me. 6)

Memory

Smruti Sukha Vritti is there

Sukha Vishaya not there

• No Vritti – Vishaya Sambandha. • Smruti Jnanam does not come under Pratyaksha Jnanam.

• There is awareness Vritti but it is not in association with emotions.

69

7) 2 types of Vrittis Sukshma Shariram

Karana Shariram Memory

Sukshma Shariram

Karana Shariram

8) What is name of Direct knowledge of emotion?

• Sakshi Basyam, Manasa Pratyaksham. • It does not come under Aindriya or Shaabda Pratyaksham. • Generally mind is Sakshi Bashyam. • Mind is known object, we are aware of mind and its conditions.

• Mind is an intimate object of awareness, Chaitanyam, consciousness but we commit mistake of taking it as an integral part of ourselves. • Vedanta points out, mind is an instrument not subject of experience.

70

I

Mind

know the

- My mind, body, world are objects of experiences

- Sakshi Chaitanyam - Reflected Consciousness enclosed in the mind Example : - My face reflection enclosed in the Mirror.

• Mind gets revealed when I – Sakshi Chaitanyam give Chidabhasa to the mind. • Because of Sannidhyam, proximity, mind gets sentiency from me the consciousness.

• Knowing, speaking, hearing, doing, walking, enjoying, smelling, touching, faculties belong to Sakshi Chaitanyam – life factor in all bodies. • I – Sakshi – reveal mind in Jagrat Avastha instantaneously by providing Chidabhasa (Reflection).

• I – Sakshi = Reflected Consciousness enclosed in the mind. Mind Object

71

9) Question : • For the Sakshi, to illumine the mind, does it require instrument or not? • Mind plays dual role as object cum instrument. • Sakshi reveals the mind through the instrumentality of the mind. • We accept 2 parallel Vrittis. 2 Vrittis

Vishaya Rupa Manaha

Karana – Pramana Rupa Manaha

Mind – Object

Mind – Instrument

• Pleasure, pain are conditions of the mind, Sakshi Basyam, illumined by Sakshi. • Pure consciousness, Chaitanyam cannot reveal anything. • By itself Chaitanyam can’t be revealor of anything. • Without matter – Jagat, Consciousness is pure Sat, Chit, Ananda, Brahman. • In the presence of the Mind – Object, Brahman becomes Sakshi. • How Brahman becomes Sakshi? • Through the Vritti. • Mano Vritti connects Brahman with the individual Jiva, Jagat, and Ishvara.

72

• Sakshi reveals Sukha Khara – Dukhakhara Vritti through the instrumentality of the f mind. • Without the Vrittis, Sakshi exists as Brahman as in the sleep state, independently.

• Pramata, mind, is an appearance on Chaitanyam, comes and goes in existence. • Sakshi called Pramata when you include mind instrument also in the Sakshi. One Chaitanyam called

Pramata - Mind included as object and instrument as subject. - Consciousness included in the mind reveals Vishaya + Jnana Vritti

Sakshi - Mind not included in the subject - Mind in passive condition

• Anything illumined by Sakshi will require the relevant Vritti. 10) Why can’t we say mind reveals the mind itself? Why introduce Sakshi? • Can we see one part of mind reveals another part? • Make mind subject and object. 73

Answer : • In the absence of original consciousness there is no reflected Consciousness. Moon - Illumines the earth on a full moon day.

Sun - Reflected on Moon

• Can’t dispose sun even though we experience the light on a full moon night. • In the absence of Chaitanyam mind is inert, Jadam. • Mind has Chidabhasa now, hence sentient now. • One part of sentient mind can reveal another part of sentient mind but original Chit is required. • Chit by its presence, reveals the mind with the help of the mind. • Mind is an object and instrument. • When Chidabhasa mind reveals the mind, it is called Manasa Pratyaksham. • This is compromised term. • Real term : Sakshi Pratyaksham.

• Appreciate role of Sakshi, don’t drop Sakshi, Vedanta will not work. • Come to Sakshi, then only Sakshi – Brahman Aikyam can be revealed by Mahavakyam. 74

• Brahman can be known only in the form of Sakshi, not in any other form. • Instead of Manasa Pratyaksham, learn to say : I reveal the mind with the help of the mind and I am the Sakshi Example : • In dream, I Sakshi, reveal the mind with the help of the mind. 11)

2 Vrittis

Sukshma Vritti - Dream - Emotions in Jagrat - Witnessed by Sakshi

Karana Vritti - In Sleep – I am not aware of anything is a Vritti of Karana Shariram - Witnessed by Sakshi

• Sakshi Reveals through Sukshma and Karana Vrittis. 12) Conclusion : • Self realisation takes place by knowing Karana Shariram as a Vritti witnessed by Sakshi Chaitanyam in the sleep state.

• My intrinsic nature is pure awareness, consciousness, eternal, Advaitam. 75 • I am ever free as Consciousness, the three states of the mind are appearances in me.

OM POORNAMADAH POORNAMIDAM POORNAATH POORNA MUDACHYATE POORNASYA POORNA MADAAYA POORNAME VAAVA SISHYATE OM SHANTI SHANTI SHANTI HI That is Whole, this is Whole ; from the Whole, the Whole becomes manifest. From the Whole, when the Whole is negated, what remains is again the Whole.

VICHARA SAGARA By Nishchaladasa

TOPICS

❑ Highlights 1 and 2

VICHARA SAGARA Highlights – I

Chapter 4

Chapter 4 Notes

S. No

Topic

Meaning

1.

Topic 122 – 127

2.

Topic 128

-

3.

Topic 130

- Bimba – Pratibimba Ananda

4.

Topic 131

- 3 disciples - Tattwa Drushti = I want Moksha, Sukha Prapti, Dukha Nivritti. Desire for Moksha is misconception Samsara is Branthi Your nature is Ananda Dropping desire for Moksha, Ananda and getting rid of Dukham is Moksha.

- Does Jnani get Vishaya Sukham - Jnani is Aware of Bimba Ananda - Universe is reflection, appearance Kaivalya Upanishad : - Mei eva Sakalam…. [Verse 19]

Kaivalya Upanishad :

In me alone everything is born ; in me alone does everything exist and in me alone gets everything dissolved. I am That non-dual Brahman. [Verse 19]

3

S. No

Topic

Meaning

5.

Topic 132

6.

Topic 133 – 136

7.

Topic 137 – 166

8.

Topic 132

Asat Khyati : - Shunya Vada – Madhyamika - Everything Shunyam - No Snake in 3 periods.

9.

Topic 140

Atma Khyati : - Kshanika Vigyana Vadi - Buddhi = Atma, Kshanikam - No world outside

- Jnani has Prarabda - Dukham is Mithya – not Sat or Asat - World is experientially available, Mithya, I am Satyam. Khyati Vada : Revise : Chapter 2 – Topic 67 - Condition for Adhyasa Topic 91 : - Drushti Srishti Vada

4

S. No

Topic

Meaning

10.

Topic 141

Anyata Khyati : Prachina Nyaya - Deficient eye has extrasensory perception to see Snake.

11.

Topic 142

Anyata Khyati : Navyam Nyaya - Eyes can’t see exclusively snake, will see other things.

12.

Topic 143

Akhyati : Sankhya Prabhakara Mimamsaka - Nonexistent things don’t have appearances, hence no Asat Khyati. - Matter exists apart from momentary consciousness. - Navyan Nyaya Violates rule : Thought – must agree with object. - Rope outside , thought inside not acceptable.

What is Akhyati Matam? • One Snake experience = Pratyaksham + Smaranam

= Partial knowledge + snake remembered knowledge = Hybrid Jnanam is cause of confusion in the mind. 5

13) Topic 144 : Akhyati Refutation : • Remembered snake - can’t explain running away of a person seeing a snake on rope in a particular location. • Location of snake does not belong to memory. 4 Arguments of Siddhanta - Fear

- Running

- Location at time of negation

- Unitary experience - Not composite

14) Topic 145 : 4th Argument :

• Only unitary experience. • Vartamana Jnanam – Anubhava Jnanam. • Smriti Jnanam – Buta Kala Jnanam. • Never thoughts exist together but can exist one after another. • Mind has only one Jnanam at a time, either Smarana Jnanam or Anubhava Jnanam. 6

15) Topic 138 – 145 : • Sishyas Anir Vachaniya Khyati. 16) Topic 146 – 166 : • Guru’s explanation – Anirvachania Khyati. 17) Topic 146 – 149 :

• How perceptual Jnanam takes place? 18) Topic 146 : I) Right perception : Dakshina Murthi Stotram :

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence) As the Light of a Great Lamp Situated Inside a Pitcher having Many Holes, Shine Outwards, similarly, the Knowledge of That Only (i.e. Atman) Throb Outwards through our Eyes and Other Sense Organs, "I Know", He Alone Shining (i.e Atman), This Entire World Shines.. Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy. [Verse 4] 7

Object revealed Vritti Vyapti

Phala Vyapti - Chidabasa pervasion - Ignorance removed from object

- Pervasion

II) Wrong perception :

2 ignorance's – Avidyas responsible for wrong perception Vyavaharika Plane -

Due to self ignorance Moola Avidya Vastu Adhyasa Vastu Jnana Adhyasa

Pratibhasika Plane -

Prapancha Thoola avidya Sarpah Adhyasa Sarpah Jnana Adhyasa

• Both not there from Paramartika Drishti.

• Anirvachania Khyati also in topic 67 and 91. • When I forget my nature, I am attached to Anatma – body, mind, sense objects.

8

• Both Avidyas are supported by one consciousness not by Anatma. • When I remember my nature, life is a Leela. 2 views – Rope cause of snake Moola Avidya

Thoola Avidya

- Rope ignorance located in Chaitanyam enclosed in Rope. - Moola Vidya is Adhishtanam - Rope snake is Sat Asat Vilakshanam, Anirvachaniyam. - Can’t explain internal experience.

- Ignorance in the Mind. - Tamo Guna responsible for Sarpah Avachinna Chaitanyam (Snake) - Sattva Guna Responsible for Antahkarana Avachinna Chaitanyam (Snake experience)

Creation Brahman

Maya – Moola Avidya Sattva, Rajas, Tamas 9

Sattva, Rajas, Tamas Tamo Guna

Sattwa Guna

- False appearance - Like Rope Snake

- Experience of World - Rope Snake experience Rope Knowledge Negates

Sarpah

Sarpah Vritti

Tamo Guna Parinama

Sattwa Guna parinama Thoola Avidya

Sukshma Sharira Vritti - Antahkarana Parinama - Sarpah Vritti goes outside and covers rope - Pramata Basyam

Karana Sharira Vritti - Remains in the mind, as experience - Sakshi Basyam

10

Rope Jnanam - negates Sarpah

Sarpah Vritti

Tamo Guna Parinama

Sattwa Guna Parinama Atma Vidya Negates

Jagat

Jagat experience

Brahman Moola Avidya Falsified (as Real) Vyavaharika

Pratibhasika

Jagat – waking world

Waking world experience

11

Topic 158 : Revised Anirvachania Khyati : • Ignorance of Brahman is cause of Jagat. One Avidya appears as Internal Consciousness - Aware of thoughts - Product of wakers Avidya

External Consciousness - Aware of external world - Product of Moola Avidya

2 material causes for effect – Upadana Karanams - Vivarta - Changeless - Paramartika Example : - Sakshi - Chaitanyam

- Parinami - Changing cause - Vyavaharikam Example : Individual level : I) Avidya → Rope ignorance II) Moola Avidya → Brahman ignorance for Universe 12

Parinami Upadana Karanam In Moola Avidya - Rope Snake and Rope Snake Vritti in potential form.

In Moola Avidya - World and world Vritti in potential form

• Out of ignorance alone entire world gets manifested. Vedanta Sara : • Material cause and effect have same order of reality. • Parinami Upadana Karanam. • Changing cause. Vivivarta Upadana Karanam : • Changeless cause is Adhishtanam, higher order of reality, different from product – Universe. • Brahman is the Vivarta Upadana Karanam for the universe, without undergoing change. • World and thoughts are of lower order of reality, Parinami Upadana Karanam. 13

Chaitanyam

Ignorance

- Lends existence to world - Vivarta Upadana Karanam - Locus

- Universe - Product of : Thoola Avidya Moola Avidya - Name, form - Jagrat, Svapna

• Always ignorance has consciousness as its locus. • I am consciousness, in me is Avidya. • Avidya has projected mind and world. • Jagrat Manaha and Jagrat Prapancha (Moola Avidya).

• Svapna Manaha and Svapna Prapancha (Thoola Avidya). Conclusion : Consciousness Avidya (Ignorance) - Thoola Avidya - Pratibhasika : ↓ ↓ Prapancha Mind - Dream

- Moola Avidya - Vyavaharika : ↓ ↓ Prapancha Mind - Waking

14

• All are Avidya, Satyam is Adhishtanam of Avidya.

• All thoughts are born out of ignorance. • Aham Satyam, Jagan Mithya becomes clear after understanding Anirvachania Khyati. Topic 149 – 157 : 2 towers – Anirvachania Khyati Anirvachania Khyati - Consciousness – Version 1 - Ignorance – Version 1 - Projection – Version 1

- Consciousness – Version 2 - Ignorance – Version 2 - Projection – Version 2

• Post Shankara development. Topic 158 – 159 : Reduced to one structure. • Consciousness enclosed within mind is called Sakshi. • Sakshi spreads over world at time of perception. Chaitanyam - Vivarta Upadana Karanam - Aham Vritti Tamo Guna

Ajnanam – Moola Avidya - Parinami Upadana Karanam - World = Idam Akara Vritti Sattwa Guna

15

Tamo Guna - Projects Artha, Vishaya Adhyasa - Outside portion

Sattwa Guna - Projects subjective Jnanam Adhyasa - Inside portion

• Rajo Guna plays no part. • When sense organs are closed, Sakshi is confined to your mind. • When sense organs are open, Sakshi Chaitanyam stretches over mind through sense organs to sense objects.

Dakshinamurthi Stotram :

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence) As the Light of a Great Lamp Situated Inside a Pitcher having Many Holes, Shine Outwards, similarly, the Knowledge of That Only (i.e. Atman) Throb Outwards through our Eyes and Other Sense Organs, "I Know", He Alone Shining (i.e Atman), This Entire World Shines.. Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy. [Verse 4] 16

One substance – 2 names Mind

Thought

Light

Beam

• For each one, his own Sakshi Chaitanyam will be Adhishtanam. • Each mind has Vasanas, with Thoola Avidya, projects different thoughts.

• Whoever gets knowledge of Chaitanyam, respective Avidya is gone, projections are released. Summary – Anirvachania Khyati discussion topics : Topic 146 - 159 Consciousness (Adhishtanam)

Adhyasa External - Vishaya Adhyasa - Objects outside

Adhyasa Internal -

Jnana Adhyasa Experience Vritti Upahita Chaitanyam Consciousness enclosed within a thought. - Subjective

17

3 Adhyasa’s – Superimpositions on Brahman – Due to Moola Avidya Waking

Dream

Dream

Objective

Subjective

Objective

Subjective

Objective

Subjective

Waking World

Waker Experience

Dream World

Dream Experience

Agyanam

Sleeper Experience

• Waker, dreamer, sleeper are superimpositions, Adhyasa on one Adhishtanam – truth principle, Brahman. • Ignorance is Sat – Asat Vilakshanam, Anirvachaniyam, Maya not existence or nonexistence but appearance 3rd category. Brahman - Satyam - Existence can’t be negated in 3 periods of time - Adhishtanam

Jagat -

Mithya Appearance Not non-existence Negated after knowledge 18

Ignorance - Experienced - I say I am ignorant of Brahman - Ahamkara Pratyaksham

- I am aware, I am ignorant - Sakshi Pratyaksham Ignorance Avidya

Anatma Avidya

Atma Avidya

- Thoola Avidya’ - Parinami Upadana Karanam - Changing material cause

- Moola Avidya - Vivarta Upadana Karanam - Changeless material cause Ignorance 2 components

Tamo Guna - Objects - Artha Adhyasa

Sattva Guna - Experience - Jnana Adhyasa

19

Anirvachaniya Khyati Karanam

Karyam

Cause

Projections

Khya – 2 Roots To Appear

To Utter What exists? Appearance

Sakshi exists

Ignorance

Sat

Sat – Asat - Vilakshanam Maya Artha Adhyasa

Jnana Adhyasa 20

Adhyasa Sphuranam - Experience - Sattva

Abhivadanam

- Utterance of Appearance of objective universe - Tamo Guna

• Anirvachania Khyati discussed in Vivekachudamani (Maya – topic) Mandukya Upanishad Karika, Brahma Sutra (12 Sutras). • Anirvachania Khyati and Drishti Srishti Vada intellectually challenging. • Not compulsory for spiritual seekers, optional tool for Aham Brahma Asmi Jnanam and to practice Binary format. • With rope – snake and dream example it is possible to assimilate Anir Vachania Khyati and Jagan Mithyatvam. • Rope Snake, shell silver, Svapna, Mirage water all come under Anirvachania Khyati. • Drishti Srishti Vada based on Anirvachania Khyati.

21

Topic 160 : Vedanta begins again • What is technical difference between Adhara and Adhishtanam? Example : This is -

Samanya Amsha Adharam Not covered portion Partial knowledge Always experience by Jnani + Ajnani.

Rope - Visesha Amsha - Adhishtanam - Concealed portion, gives rise to Adhyastha Amsha - Partial ignorance - Always not experienced by Ajnani

• There is Tadatmayam, intermixing between Samanya and Visesha Amsha. This is

- Samanya Amsha - Higher reality - Vyavaharika Satyam

Snake

- Adhyastha Amsha - Visesha Amsha concealed, hence error. - Mithya - Pratibhasika Satyam - Adhyastha Amsha always conceals Visesha Amsha - Adhyastha Amsha - lower order of reality

22

• After gaining knowledge, Samanya Amsha joins Visesha Amsha. Ajna Kala Adhyastha Kale

Jnana Kale

- Rope Snake - Adhyastha Amsha - Samanya Amsha not concealed by ignorance - This is common

- Rope - Visesha Amsha - Samanya Amsha not concealed by Ignorance - This is common

• Brahma Anubhava both Jnani an Ajnani have, Samanya Amsha, Adhara Amsha. Topic 162 : For entire universe

Adhara - Samanya Amsha - “This is” known

Adhishtanam - Visesha Amsha - Brahman – not known, concealed. - Adhishtanam is displaced by Jagat – Jagat – Ishvara, like rope displaced by rope snake. 23

For subject Correct Vision

Wrong Vision

Example : This is

Rope

This is

Snake

Samanya

Visesha

Samanya

Adhyastham

This is

Brahman

This is

World

Samanya

Visesha

Samanya

Adhyastham

-

This is

Brahman

Satya Amsha Adhara Amsha Never concealed Adhara Exists in Jnana and Ajnana Kala

- Visesha Amsha - Adhishtana Amsha, concealed - Avruta Amsha replaced at time of ignorance - Visesha Amsha of Brahman not available during ignorance - Available during Jnanam 24

• Ajnani does not know that. There is Satya Amsha

Visesha Amsha

Mithya Amsha

This is

Brahman

Jiva, Jagat, Ishvara = World

• Ajnani mixes up and sees Satyam and Mithya together as one unitary experience, called Tadatmayam. I am -

Paramartika Satyam Sat – Chit I exist, I am Conscious Sat Amsha available in waking, dream, sleep. - Not covered during ignorance in sleep. Dakshinamurthi Stotram : - Yasyaiva Sphuranam… [Verse 3] - Balyadishvapi… [Verse 7] - Atma experienced all the time, Sat Amsha, in Jnana Kala and Ajnana Kalam.

Brahman - Ananda Amsha concealed in waking, dream - Nobody accepts - In sleep Chit Amsha covered, not evident. Dakshinamurthi Stotram : - Rahu Grahasta… [Verse 6]

25

Dakshinamurthi Stotram :

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence) By This Throb Alone which is of the Nature of Eternal Underlying Awareness, the Unreal Forms get their Meanings and Appear over the Mind, This Knowledge of the Atman Spoken of in the Vedas as "TatTvam-Asi" is Imparted by Our Inner Guru as a Direct Experience when we Surrender Whole-Heartedly to Him, By Direct Experience of this Knowledge, the Delusion of being tossed within an unending Ocean of Worldly Existence will Not Appear Again, Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy. [Verse 3]

He, who, through the auspicious sign of knowledge (jnana-mudra), reveals to his devotees His own Self— which persists in all stages of age (childhood, boyhood, youth and old age), in all states (waking, dreaming and deep-sleep) and in all other conditions—and who constantly manifests Himself inwardly as “I”… to 26 Him, the divine teacher, Sri Daksinamurty is the prostration. [Verse 7]

Dakshinamurthi Stotram :

On folding up all the functions of the senses, He who enters into a state of deep-sleep and there becomes existence veiled in maya, like the sun or the moon during eclipse, and who, on waking, remembers to have slept.. To Him, the divine teacher, Sri Dakshinamurthy, is this prostration. [Verse 6]

• Brahman experience we all have, isness, amness, uncovered portion, pure existence, Sad Amsha, Samanya Amsha. I am - Paramartika Satyam - Never concealed portion - Pure Existence

World - Adhyastha Amsha - Vyavaharika Satyam

Brahman - Visesha Amsha covered - Replaced by Jiva

Exists - Samanya Amsha - Paramartika Satyam 27

I am - Paramartika Satyam - Pure existence - Samanyam

Sorrowful -

Vyavaharika Satyam Adhyastha portion Blunder Visesha Amsha of Brahman Asangoham unconnected with world, concealed.

Brahma Jnanavalli :

Unattached, unattached, unattached am I, again and again; of the nature eternal Existence - Knowledge Bliss am I; I am That. That am I, which is the irreducible, immortal, endless factor. [Verse 2]

Concealed features of Brahman : I) Asangoham : • Unconnected. II) Kootastvam, Nirvikaratvam : • Changelessness. 28

III) Nityatvam : • Time – immortal, eternal. IV) Shuddhatvam : • Pure. V) Muktatvam : • Ever free, independently existent. • All Visesha Rupa Avrutam, covered, concealed by Ajnanam. We say : I am

Impure, Sorrowful, Agitated

- Paramartikam

- Vyavaharika – Mind Portion’ - Adhyastham

- Tadatmayam - Unitary experience • When superimposition of body – mind with Sat Brahman happens, it is called Tadatmayam, Mithya. • Mixing up of Satyam and Mithya.

• If Asangatvam known to me, I will say I am spiritual being not a human being.

29

Spiritual being Covered

Replaced by Human being, Male, with body – mind complex, father, son, daughter, rich, poor • Vyavaharika status temporary, with respect to body – mind – complex, Ajnana Kalam. Kaivalya Upanishad :

I alone am the theme taught in the different Veda-s, I am the revealer of the Upanishad-s, the Vedanta and I alone am the real knower of the Veda-s. For me there is neither merit nor demerit. I suffer no destruction. I have neither birth nor body, nor sense organs, nor the mind-intellect equipment. [Verse 22]

For me there is neither Earth nor Water nor Fire, nor Air, nor Ether. Thus realising the nature of the Paramatman… the one who is in the cavity of the heart, who is without parts, without a second, the Witness of all, beyond both 30 existence and non-existence, one attains the very nature of the Paramatman. [Verse 23, 24]

• Who am I? Kaivalya Upanishad :

I am without hands and legs, of incomprehensible power. I see without eyes, hear without ears. Devoid of all forms, I am knowing (everything) and there is none that knows me. I am ever Pure-Knowledge. [Verse 21]

• This will be the Awareness if knowledge is there. • Climax of Vichara Sagara text in topic 162. Conclusion : Adharam Samanya Rupam of Atma

Adhishtanam of Atma

- Satchit Ananda - Known - Paramartika Amsha available in Vyavahara kale also - Isness everywhere, all the time

- Visessha Rupam - Asangoham, Nityam, Poornaha, Muktaha, Shuddhaha, Kootastaha - Not known - Concealed - Replaced by Aham Jivaha… 31

I lend Isness to Waking

Dream

Sleep

I withdraw Isness from Waking

Dream

Sleep

Waking collapses

Dream withdrawn

Sleep collapses

• Nonvariable – “I am” – in 3 stages, my real nature. Topic 163 :

• Who experiences the world? • Drishta Kaha Rule 1 : • In case of non-sentient objects, observer will be different from Adhara and Adhishtanam. • Example : Rope - Snake

32

Rule II : • In case of sentient Ashraya, don’t require separate observer. Waker Ashraya for Dream I – waker – 3 in one - PSE Projector of Dream

Supporter of Dream

Experiencer of Dream

Adhara Amsha

Adhishtana Amsha

Adhishtana Amsha

Rule III : For Waking Universe I – Atma – Am PSE (Jnana Kale) Projector of Waking World

Sustainer of Waking World

Experiencer of World

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I (Ajnana Kale) Am - Anavruta Amsha - Adharam - Not covered

Nityam, Muktam, Kutastam, Shuddham, Poornam, Advaitam, Sakshi - Avruta Amsha - Adhishtanam - Concealed

Gita :

I do nothing at all, thus would the harmonised knower of Truth think – seeing, hearing, touching, smelling, eating, going, sleeping, breathing... [Chapter 5 – Verse 8]

Speaking, letting go, seizing, opening and closing the eyes – convinced that the senses move among the 34 sense objects. [Chapter 5 – Verse 9]

Dakshinamurthi Stotram :

He who experiences at the time of realization his own immutable Self-in which the Self alone plays as the universe of names and forms, like a city seen in a mirror, due to the Maya power as though produced outside, as in a dream, to him, the divine teacher, Sri Dakshinamurthy, is this prostration. [Verse 1]

• Mithya. Ashraya Chetana Vastu - No separate observer - Sakshi supporter of Jagrat, Svapna, Sushupti.

Achetana Vastu

- Separate 3rd entity required apart from waker, dreamer, sleeper - Adhara, Adhishtana Amshas - Ashraya and experiencer different

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Mithya Jagat Superimposed on Adhara Amsha of Brahman

Adhishtana Amsha of Brahman

• One Brahman = Ashraya = Adhishtana Amsha + Adhara Amsha.

Meditate : • I am not Jivatma or Paramatma but Ekatma. I - Am Ekatma with 2 Shaktis Nidra Shakti

Maya Shakti

Dream

Waking

• When world switch off, I am in Sushupti.

• When world switched on, I am in Svapna or Jagrat.

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Jagrat Prapancha - Traps me as Ajnani

- Leela as Jnani - I enter Jagrat as Jnani

• I am Projector, Sustainer, Experiencer (PSE) of 3 worlds.

Kaivalya Upanishad :

In me alone everything is born ; in me alone does everything exist and in me alone gets everything dissolved. I am That non-dual Brahman. [Verse 19]

I am smaller than the smallest and also am I the most vast. I am the manifold universe – amazing ; I am the Ancient One, the Purusa ; the Supreme Ruler am I, the Effulgent One, by nature ever-auspicious. [Verse 20]

I am without hands and legs, of incomprehensible power. I see without eyes, hear without ears. Devoid of all 37 forms, I am knowing (everything) and there is none that knows me. I am ever Pure-Knowledge. [Verse 21]

Kaivalya Upanishad :

I alone am the theme taught in the different Veda-s, I am the revealer of the Upanishad-s, the Vedanta and I alone am the real knower of the Veda-s. For me there is neither merit nor demerit. I suffer no destruction. I have neither birth nor body, nor sense organs, nor the mind-intellect equipment. [Verse 22]

• I am Ashraya Buta Sakshi Chaitanyam.

• This is Answer No. 1 for Mandah Adhikari based on simple Anirvachania Khyati. I) Simple Anirvachania Khyati :

Ashraya -

Rope Shell Sand Atma / Brahman Satyam

For -

Rope Snake Silver Mirage Water World – Jiva – Jagat – Ishvara Mithya

II) Revised Anirvachaniya Khyati : • Sakshi Chaitanyam enclosed in the thought is Ashraya for all Adhyasa. • Basis of Drishti Srishti Vada. • For all Adhyasa, Sakshi is Ashraya.

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Sakshi alone projector Moola Avidya - Maya Shakti - Entire Jagrat Prapancha

Thoola Avidya - Nidra Shakti - Svapna Prapancha

• Big leap in Vedanta. Initial Stage - I am creator of Pratibasika Svapna Prapancha. - Miserable Jiva, old status, Ahamkara.

Advanced Vedanta - I Sakshi Chaitanyam create Jagrat and Svapna Prapancha not God (My new status) - Bhagavan is included in Jagrat Prapancha. Keno Upanishad : - Nedam Yadidam Upasate… [I – 5] - I Sat Chit Ananda Atma am projector, supporter, experiencer of Jagrat and Svapna. 39

Keno Upanishad :

What one cannot feel with the mind, but because of which they say that the mind feels… know That alone as Brahman and not this, which people do worship here. [I - 5]

Essence : • There is only one Chetana Vastu in creation, me. • Adhishtanam for Jiva – Jagat – Ishvara, I am that Atma.

• When you look at from Chetana Ashraya point of view, Adhara and Adhishtanam is observer, experiencer (Drishta) • No separate observer. • Entire creation is Adhyasa. I am not - Pramata, Ahamkara of waking, dream, sleep. - Localised entity - Includes mind

I am - Sakshi - Excludes mind - No localisation, no limination 40

Katho Upanishad :

The sun does not shine there, nor does the moon, nor do the stars, nor the lightnings and much less this fire. When He shines, everything shines after him ; by His light, all these shine. (Thus ends the Fifth Valli in the Second Chapter). [II – II – 15]

Sakshi Experiences Mind directly

World indirectly through the mind as Pramata

• Always Sakshi is experiencer (Drishta). • Whole universe is Adhyasa Topic 165 : (Very good) Guru : • Once Prapancha is understood as Mithya, no effort is required to remove it. • Rajju Sarpah, is not there to remove it. • With knowledge I understand there is no snake to eliminate. • It is inappropriate to entertain a desire to eliminate Mithya.

• Mithya of pain in Samsara appears because of delusion.

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• Instead of having desire to eliminate Dukham, bring knowledge it is Mithya, false appearance. Mandukya Upanishad : Karika

If the perceived plurality were real, then it would never disappear. This duality that is cognised is a mere illusion, or Maya. Non-duality alone is the Supreme Reality. [1 - K - 17]

• If no world, no snake, how do I experience? • That is called Appearance, Mithya. • Appearance is that which does not exist but that which we experience.

• What is the cause of Dvaitam? • Entire Dvaita Prapancha is Maya, Moola Avidya. Dvaitam is not there Buddhist

Advaitin

- Shunyavadi, close to Advaitin - Nothing is there

- You, Chaitanyam Adhishtanam is there.

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Varaha Upanishad :

In Brahman, which is one and alone, the essence of whose nature is absolute consciousness and which is remote from the differences of Jiva, Ishvara and Guru, there is no Ajnana. Such being the case, where then is the occasion for the universe there ? I am that Brahman which is all full. [Chapter 2 – Verse 73]

Students Question :

• Really speaking Moola Avidya, Maya is not there, hence how product of Moola Avidya, Prapancha will be there. • Karana Abava, Karya Abava. Guru : • Jiva, Jagat, Ishvara, Guru, Sishya, Nasti - from Paramartika Drishti only.

• With respect to speaker, Ishvara is as real as speaker, perceived world, Vyavaharika Drishti comes. • What is there Paramartically? o One Divisionless Brahman ↓ Pure, nondual, Satchit Ananda, Paripoornam

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Know 2 things Paramartika Brahman

Vyavaharika Vritti Parinama life

Revision (165) : • Based on Anirvachania Khyati, Atma alone is Adharam, Adhishtanam, Drashta (Experiencer). • Projector, Supporter, Experiencer [PSE]. Jnanis vision Atma -

Adhishtanam TV Screen Rope Satyam

Jagat -

Rope Snake Adhyastham Movie, Samsara Mithya Vastu Appearance because of Agyanam - Has no existence as a substance

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• Since world is Mithya, Guru can’t eliminate Mithya Samsara, does not exist, but experienced. • Seeking Moksha gives Mithya a reality, empowers Mithya. • Example : I give life to insults 20 years ago by my fantastic memory power. • Samsara does not have much capacity other than appearing in front of me. • Example :

Baby pulls its own hair and cries. • Allow Samsara to disappear, don’t do anything for Samsara. Gita :

The contacts of senses with objects, O son of Kunti, which cause heat and cold, pleasure and pain, have a beginning and an end; they are impermanent. Endure them bravely, O descendant of Bharata. [Chapter 2 - Verse 14] 45

Realising Self now – Vedantic Epistomology Based on Vichara Sagara - Chapter 4 – Topic 65 & 224

Highlights - II

Realising Self now Vichara Sagara

(Chapter 4 – Topic 65 & 224) 1) How knowledge takes place? Direct Knowledge – 3 types

Aindriya Jnanam

- Generated by Sense organs - Shabda, Sparsha, Rupa, Rasa, Gandha.

Shaabda Jnanam - Generated by words

Sakshi Jnanam - Generated by reflected consciousness

2) Definition of direct knowledge : • When Jnana Vritti + Jnana Vishaya come in contact it is called Pratyaksha Jnanam – direct knowledge. • All forms of Jnanams – Shastriya, Laukika, Vedanta is in the form of Jnana Vritti – thought forms. • Without object of knowledge, Jnana Vishaya and Jnana Vritti thought, no knowledge 47 takes place.

3) Aindriya Janya Pratyaksham : • Always Pratyaksham – Direct knowledge Jnana Vishaya

Jnana Vritti Always inside

Internal - Emotions

External - Objects - Shabda, Sparsha, Rupa, Rasa Gandha

Dakshinamurti Stotram :

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence) As the Light of a Great Lamp Situated Inside a Pitcher having Many Holes, Shine Outwards, similarly, the Knowledge of That Only (i.e. Atman) Throb Outwards through our Eyes and Other Sense Organs, "I Know", He Alone Shining (i.e Atman), This Entire World Shines.. Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation 48 to Sri Dakshinamurthy. [Verse 4]

4) Shaabda Janya Pratyaksham : Shaabda Janya Jnanam 2 types Paroksham – Remote Object

Pratyaksham – Proximate Object

- Sometime Objects are proximate, nearby - 10th man - Kunti Putra - Brahman

- Sometimes objects far away - Cat behind me, America, Swarga.

• Indriya does not contact Jnana Vishaya. • You are not Radheya but Kunti Putra. • Jnana Vritti and Jnana Vishaya Sambandha is there. 5) Sakshi Pratyaksham : • We are aware of our own internal mental condition called Sakshi Pratyaksham. Factors – in Normal external world perception Objects – in the World

Sense Organ

Mind + Reflected Consciousness

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World

Sense Organ

- Object - Outside

- Instrument

Mind + Reflected Consciousness - Pramata - Subject

2 parallel thoughts in internal perception (mind – plays dual role) Object - Emotions - Vishaya Rupa Vritti - Sukham, Dukham, Raaga, Dvesha

Instrument - Vishaya Jnana Rupa Vritti

• Vishaya and Jnana both Vrittis inside and in contact with each other. • All internal perceptions are Nitya Pratyaksham (Always direct knowledge)

• Emotions and knowledge are in permanent contact. When they rise in the mind. • No sense organ used, no external Shaaba from Guru required to say – I am happy now.

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Sakshi Pratyaksham Not Aindriya Pratyaksham

Not Shaabda Pratyaksham

• Subject must be other than object and Instrument. Nirvikara Chaitanyam Through Jnana Vritti Reveals Jnana Vishaya - Emotions Chaitanyam Plus Mind called Pramata

Minus Mind called Sakshi

Mind = Viseshanam

Mind = Upadhi

• Without effort Sukha Jnana Vritti Rises.

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Sukha Vritti

Dukha Vritti

Sattva Guna

Tamo Guna

Have Sambandha with Vritti Jnanam • It is Paroksha emotion knowledge, when I look at Sad face of others, infer emotion. • My emotions are always Pratyaksham – direct knowledge for me.

• Happy emotions – bought car, house, got married, promotions, 1st in oxford exam or disturbing emotions all direct knowledge for me. 6)

Memory Smruti

Sukha Vritti is there

Sukha Vishaya not there

• No Vritti – Vishaya Sambandha. • Smruti Jnanam does not come under Pratyaksha Jnanam. • There is awareness Vritti but it is not in association with emotions.

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7) 2 types of Vrittis Sukshma Shariram

Karana Shariram Memory

Sukshma Shariram

Karana Shariram

8) What is name of Direct knowledge of emotion? • Sakshi Basyam, Manasa Pratyaksham.

• It does not come under Aindriya or Shaabda Pratyaksham. • Generally mind is Sakshi Bashyam. • Mind is known object, we are aware of mind and its conditions. • Mind is an intimate object of awareness, Chaitanyam, consciousness but we commit mistake of taking it as an integral part of ourselves. • Vedanta points out, mind is an instrument not subject of experience.

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I

Mind

know the

- My mind, body, world are objects of experiences

- Sakshi Chaitanyam - Reflected Consciousness enclosed in the mind Example : - My face reflection enclosed in the Mirror.

• Mind gets revealed when I – Sakshi Chaitanyam give Chidabhasa to the mind. • Because of Sannidhyam, proximity, mind gets sentiency from me the consciousness. • Knowing, speaking, hearing, doing, walking, enjoying, smelling, touching, faculties belong to Sakshi Chaitanyam – life factor in all bodies. • I – Sakshi – reveal mind in Jagrat Avastha instantaneously by providing Chidabhasa (Reflection). • I – Sakshi = Reflected Consciousness enclosed in the mind. Mind Object

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9) Question : • For the Sakshi, to illumine the mind, does it require instrument or not? • Mind plays dual role as object cum instrument. • Sakshi reveals the mind through the instrumentality of the mind. • We accept 2 parallel Vrittis. 2 Vrittis Vishaya Rupa Manaha

Karana – Pramana Rupa Manaha

Mind – Object

Mind – Instrument

• Pleasure, pain are conditions of the mind, Sakshi Basyam, illumined by Sakshi.

• Pure consciousness, Chaitanyam cannot reveal anything. • By itself Chaitanyam can’t be revealor of anything. • Without matter – Jagat, Consciousness is pure Sat, Chit, Ananda, Brahman. • In the presence of the Mind – Object, Brahman becomes Sakshi. • How Brahman becomes Sakshi? • Through the Vritti. • Mano Vritti connects Brahman with the individual Jiva, Jagat, and Ishvara.

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• Sakshi reveals Sukha Khara – Dukhakhara Vritti through the instrumentality of the f mind. • Without the Vrittis, Sakshi exists as Brahman as in the sleep state, independently. • Pramata, mind, is an appearance on Chaitanyam, comes and goes in existence. • Sakshi called Pramata when you include mind instrument also in the Sakshi. One Chaitanyam called Pramata - Mind included as object and instrument as subject. - Consciousness included in the mind reveals Vishaya + Jnana Vritti

Sakshi - Mind not included in the subject - Mind in passive condition

• Anything illumined by Sakshi will require the relevant Vritti. 10) Why can’t we say mind reveals the mind itself? Why introduce Sakshi?

• Can we see one part of mind reveals another part? • Make mind subject and object. 56

Answer : • In the absence of original consciousness there is no reflected Consciousness. Moon - Illumines the earth on a full moon day.

Sun - Reflected on Moon

• Can’t dispose sun even though we experience the light on a full moon night. • In the absence of Chaitanyam mind is inert, Jadam. • Mind has Chidabhasa now, hence sentient now. • One part of sentient mind can reveal another part of sentient mind but original Chit is required. • Chit by its presence, reveals the mind with the help of the mind. • Mind is an object and instrument. • When Chidabhasa mind reveals the mind, it is called Manasa Pratyaksham.

• This is compromised term. • Real term : Sakshi Pratyaksham. • Appreciate role of Sakshi, don’t drop Sakshi, Vedanta will not work. • Come to Sakshi, then only Sakshi – Brahman Aikyam can be revealed by Mahavakyam. 57

• Brahman can be known only in the form of Sakshi, not in any other form. • Instead of Manasa Pratyaksham, learn to say : I reveal the mind with the help of the mind and I am the Sakshi Example : • In dream, I Sakshi, reveal the mind with the help of the mind. 11)

2 Vrittis Sukshma Vritti - Dream - Emotions in Jagrat - Witnessed by Sakshi

Karana Vritti - In Sleep – I am not aware of anything is a Vritti of Karana Shariram - Witnessed by Sakshi

• Sakshi Reveals through Sukshma and Karana Vrittis. 12) Conclusion : • Self realisation takes place by knowing Karana Shariram as a Vritti witnessed by Sakshi Chaitanyam in the sleep state. • My intrinsic nature is pure awareness, consciousness, eternal, Advaitam. 58 • I am ever free as Consciousness, the three states of the mind are appearances in me.

HYMN TO SRI DAKSINAMURTY OF ADI SANKARA

PRAYERS OM SAHANA VAVATHU SAHANAU BHUNAKTU SAHA VEERYAM KARAVAAVAHAI TEJAS VINAAVA DHEETA MASTU MA VIDH VISHAVA HAI OM SHANTI SHANTI SHANTI HI May the Lord protect us. May He make us enjoy our sessions together. May we both strive together. May our studies be bright and brilliant. May there be no misunderstanding between us. Let there be peace outside and with in. Om Peace, Peace, Peace.

Verse 1

SUMMARY

Dakshinamurthy Stotram 6 Dhyana Slokas By Sureshvaracharya

Text - 10 Verses Mahavakya Analysis

Refutation of other Philosophers

Reassertion of Vedanta

Verse 1 – 4

Verse 5 – 6

Verse 7 – 10

Verse 1

Verse 2

Verse 3

Verse 4

Tvam Pada

Tat Pada

Asi Pada

Process of Knowledge

1

INTRODUCTION

INTRODUCTION : • Sri Dakshinamurthy is the depiction of Lord Shiva which illustrates him as the supreme cosmic teacher(Adi Guru) and is a facet of the lord as the Guru who enlightens one with Jnana (Knowledge) that elevates, enriches and illumines true knowledge of

Brahman. • Cosmic Guru teaches through Para Vak, which is divine speech, inaudible to worldly ears and resides in the recesses of silence. • His disciples are Old rishis and Sages. He imparts the greatest awareness, understanding and comprehension about Nirguna Brahma Vidya (cosmic Knowledge) to them in silence. • Sri Dakshinamurthy guides the cyclical courses of Srishti(Creation), Sthiti(Preservation),

Samhara (amalgamation) and Anugraha (enlightening) and revealing the Brahma Vidya. • He has an expression of meditative serenity on his face as the Rishis look towards him for the light of true knowledge. 3

• 10 Verses, text composed by Shankaracharya to glorify Adiguru Devata Dakshinamurty. • Laya Karta resolves Dvaita Prapancha into unmanifest condition during sleep, Death and Pralayam. • Resolution of duality happens when Agyanam goes away. • Upadesa Vakyam are like waves of transmission towers, TV stations, which converts Vritti into Jnanam. • Brahma Vidya Guru more auspicious than other Gurus because he destroys Samsara. Devatas - Facing

•

North

East

West

South

Soma

Indra

Varuna

Yama

Dakshinamurty not under grip of Yama Devata as he has conquered time, Mritinjayaha, Conquered Mortality.

First Meaning : • Dakshinamurty – South facing Deity Teaching Brahma Vidya. • Form given for worship and meditation. 4

Second Meaning :

• Dakshina Amurti ↓

↓

Expert in communicating formless Nirguna Brahman. • Markandeya Muni embraced lord Shiva and wrote Chandrashekara Stotram, One who has conquered time, uses moon as ornament. • Whoever worships Markandeya conquers death. • Chinmaya : Study this text after study of Upanishads, P.h.d in Vedanta. • Treated as Prakarana Grantha. • Direct Commentary : Tattva Sudha. • Manasolasa – Vartikam by Sureshvaracharya – 144 Verse on those 10 verses. • 6 Dhayana Slokas presented by Sureshvaracharya in Manasolasa Vartikam taken up here. 16 Slokas 6 Dhyana Slokas - Acharya offers Namaskaras. - Ide = Namami - Other words are Glories (Stotram)

Text - 10 Verses

5

ध्यानम ् (DHYANAM) Meditation Verses

Verse 1 :

I worship Sri Daksinamurty, the young guru, who teaches the knowledge of Brahman through silence, who is surrounded by disciples, who are themselves rsi-s and scholars in the Veda-s, (I worship Sri Daksinamurty), who is the teacher of teachers, whose hand is held in the “sign of knowledge” (cit-mudra), whose nature is bliss, who ever revels in His own Self, and who is ever silent. [Verse 1]

a) Vyakhyanam : • ‘Dakshinamurthy’ is Brahma Vidya teacher on the holy subject of Atma – the self. • Method of communication is systematic, Consistent teaching, for a length of time, brick by brick and cementing. • Krishna cleared doubts and teaches the next level in Gita. b) Prakatita Brahma Tatvam : • Reveals the unknown, makes it known, throws light upon the self. 6

c) Para Brahma Tatvam : (Subject Matters)

• Reality which is infinite Brahman. • No Sparsha, Nyaya Diksha, No transfer by Seeing, Touching, no crash program. d) Mounam : (Figurative, indirect teaching) • How can most complex, intriguing spiritual wisdom be transferred in silence?

• Don’t take literally. • Here by Lakshana, implication method. Example : i) Brahman is existent, but it is not an object.

• It is ever the Subject. Keno Upanishad : Verse 3

The eye does not go there, not speech, nor mind, We do not know That. We do not know how to instruct one about It. It is distinct from the known and above the unknown. We have heard it, so stated the preceptors who taught us That. [Chapter 1 - Verse 3] 7

• Brahman is existent thing different from all objects of experience.

• It is subject, Experiencer, Observer. ii) Neti Neti : • What remains after negation of every thing is Brahman. • Negator not subject to negation.

e) Yuvanam : • Ever fresh, Nitya, ever Youthful Spirituality. f) Varshishtante Vasad Rsiganairhi : • Surrounded by great, Informed, enlightened, mature disciples, Vivekis, who have Nitya – Anitya Vastu Viveka. • Viveka required to get Vairagyam from Anitya world and then Vedanta appeals and becomes a priority. • Vasad – Living near teacher. • Varshishtaha – Old Disciples.

• Ante Vasi – Resident. • Avrutam – Surrounded. g) Brahma Nishtaiih : • Disciple interested in becoming Brahma Nishta, Teevra Mumukshus.

• Saguna Brahma Nishtas, now come to Guru to learn Nirguna Brahman. 8

h) Acharyendram :

• One who teaches and lives the teachings, Srotriyam – Brahma Nishta. • Acharya Indra – Greatest teacher, ever Jnani, Guruless Initiator of Sampradaya – Method of communication. • Indraha at the end of word – Suffix is “Greatest”.

i) Chinmudra : Index Finger : - Jivatma - Mithya

3 Sharirams : - Prakrti Tattvam

Thumb : - Paramatma - Satyam - Purusha •

Heart = Size of Fist.

•

All 4 fingers are useful to us, only because of Thumb. Thumb - Satyam - Masculine Name – Purusha. - Blesses others.

3 Fingers - Mithya - Feminine Names – Kanishtika, Tarjani, Madhyam. 9

Small Finger Can join Thumb

Other 3 fingers

Paramatma

Sharira Trayam

• Jivatma Naturally at birth joins 3 fingers, Sharirams. • Give up your natural tendency of identifying with body and mind and unite with Paramatma. • Can’t have both, if you want Paramatma, you must remove 3 Sharirams Abhimanam. • Other Philosopher Interpret : Index finger joins root of thumb = Sharanagathi. • Vedanta : Index finger and thumb join and form a circle – Poornamadah, Poornam idam.

That is Whole, this is Whole ; from the Whole, the Whole becomes manifest. From the Whole, when the Whole is negated, what remains is again the Whole. 10

• Jiva, mortal when index is away from thumb. • Chin Mudra teaching non verbal communication.

j) Karakalita : • Whose hand is held in Chinmudra. k) Ananda Rupam : • Guru - embodiment of Ananda Atma. • Only then can transfer Ananda to Sishya. • Where does guru get Ananda? l) Svatma Ramam : •

Gets Ananda not from any object, being, Relationship, but from his own Self.

•

Any relationship – Guru Sishaya.

•

Devotee – Lord is infinite.

•

If Sishayas around, he enjoys Guru Status, if not, enjoys Atma Sukham, Non Dual Sivaha Kevala Lokam.

• How do you know, he is happy.

m) Mudita Vadanam : • Happiness is internal condition, reflected in the mind mirror, natural, Revels in the bliss of Atma reflected in his mind and shown in a radiant face with a smile. 11

Gita : Sanjaya said : To him, who was thus overcome with pity and despondency, with eyes full of tears, and agitated, Madhusudana (the destroyer of Madhu, the demon) spoke these words. [Chapter 2 – Verse 1]

Prahasin Iva Bharata : •

Krishna (Guru) had blooming face of Moksha, Arjuna (Disciple) had gloomy face of Samsara.

n) Mide : •

To such a Dakshinamurty, I do Namaskaram.

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Verse 2 :

I bow down to Sri Daksinamurty, the teacher of the three worlds, the Lord, the destroyer of the miseries of births and deaths, who, seated on the ground under the banyan tree, grants knowledge to all the rsi-s who have assembled near Him. [Verse 2] a) Vata Vitapi Samipe Bhumi Bhage Nishannam : • Guru sits under Banyan tree in which bird does not sit. b) Sakala Muni Jnanam : • Students were Muni, Mature, thinking students, who had seen the world and learnt from experiences…. Mundak Upanishad :

Let a brahmana (an aspirant), after he has examined the worlds gained by Karma, acquire freedom from all desires, reflecting that nothing that is eternal can be gained by Karma. Let him, in order to obtain the knowledge of the eternal, take sacrificial fuel (Samit) in his hands and approach that preceptor alone who is well-versed in the Veda-s and is established in Brahman. [I – II – 12] 13

c) Jnana – Dataram – Arat : •

One who imparts Brahma Vidya – Aparoksha Jnanam, never allowing students to objectify, teaching eternally available Brahmanhood of students themselves, not as separate substance.

•

Arat – Instantly knowledge revealed.

d) Tribuvana Gurum Isham :

• Perceptor and guru of 3 Lokas (Svarga, Intermediary, Manushya Lokas). Guru – 2 Meanings : i) Grinati : •

One who imparts knowledge.

ii) Andhakara Nivartakataha : •

Removes inner darkness of ignorance.

•

Lights up Atma Jnanam in the minds of Students, dispels darkness of ignorance.

Isham : • Omnipotent, powerful, controller, Rules over. • Sristhi, Stithi, Laya Karta. 14

• Has capacity to communicate Brahma Vidya doubtlessly (Asat [Taittriya Upanishad] or Sat [Chandogyo Upanishad] Sat Va Idam Agre Asit). Taittriya Upanishad :

In the beginning was verily this non-existence. From that the existent was born. That created Itself by itself. Therefore, it is called the self-made or the well made. [II – VII – 1]

Chandogya Upanishad :

Somya, before this world was manifest there was only existence, one without a second. On this subject, some maintain that before this world was manifest there was only non-existence, one without a second. Out of that non-existence, existence emerged. [6 – 2 – 1]

•

What is the benefit of this knowledge. 15

e) Jarana Marana Dukhacchedda Daksham Namami : •

Dakshinamurthy – Destroyer of Finitude, Mortality, Samsara.

•

We suffer remembering past and future Dukham (Pratibasikam) and Vyavahara Dukham.

•

Chedam – Cuts, Destroys.

•

What is the sword? Jnanam.

Gita : Its form is not here perceived as such, neither its end, nor its foundation or resting-place ; having cut asunder this firm-rooted Peepul-tree with the strong axe of nonattachment. [Chapter 15 – Verse 3]

• We do Namaskaram to gain knowledge and later as gratitude.

16

Verse 3 :

Strange indeed! Under the banyan tree were the aged disciples around the youthful guru! He taught them with “silence” but the doubts of the disciples were all dispelled. [Verse 3] Appreciation Verse : •

I am seeing 4 wonders – Vichitram.

4 Words - Ashcharyam Vriddah Sishaya

Yuva Guru

Mounam Vakyanam

- Old Students - Usually Cynical, Pessimistic, Critical Negative Thinking.

- Youthful Teacher - Young, Fresh, Positive Optimistic because of Immortal Teaching

- Taught in Silence

Sisyastu Chinna Samsayah - Doubts of Students dispelled and students grasp Teaching. 17

Verse 4 :

Salutations to Sri Dakshinamurty, the abode of all learning, the healer of all those who suffer from the disease of samsara and the teacher of the whole world. [Verse 4] Who is Dakshinamurthy? a) Sarva Vidyanam Nidhyaye : •

Nidhi – Treasure house of Para + Apara Vidya (Siksha, Kalpa, Niruktam). 3 Sciences important for Brahma Vidya

Shabda / Pada / Shastram - Language is thought Symbolised in sound to Communicate right thinking. - Ensure proper transference.

Tarqa Pramana Shastram

- Logical right thinking without error. - Sankhaya / Yoga Eloquently communicated.

Mimamsa Vakyam Shastram

- Skill in interpreting Scriptures. - Vidya / Avidya Moksha. - Sat / Asat - Idam Agre Asit. 18

b) Bhisaje Bhava Roginam :

• For Bhava Rogha - Samsara caused by Agayanam Virus, ‘Dakshinamurthy’ is the greatest Doctor. • Virus – Vital information resources under Siege. • Computer has information but can’t access because of virus.

• Similarly, Ajnanam is the virus which has suppressed Jnanam – “Aham Brahma Asmi”. • Bavaha = Disease of repeated Births and Deaths. c) Gurave Sarva Lokanam : •

Guru of all Lokas. (i.e all 14 Lokas)

d) Dakshinamurthye Namaha : •

To that Dakshinamurty my Namaskaraha.

•

What type of Dakshinamurthy?

19

Verse 5 :

Salutation of Sri Daksinamurty, who is ever pure and ever calm, the embodiment of pure knowledge and who is but the indicative meaning of OM, the Supreme. [Verse 5] a) Nirmalaya : Free from Agyanam Primary Impurity

Ahamkara

Punya Papa Karma

Sukha Dukha Phalam

Graded Secondary Malams

• Ahamkara includes other Malams, like Manitva, Dambitvam (Pretenseness), Kama, Krodha, Lobha, Moha, Madaha (Pride), Matsarya (Jealousy). • Impurities integrally connected to Ahamkara Jiva. b) Prasantaya : • Tranquil, relaxed.

20

c) Om Pranavarthaya :

Artha of Om = Pranava 2 Aspects

Saguna

Nirguna Chaitanya Rupa

Sound Om

- Silence in the beginning and the end. - Amatra - Chaturthaha. - Sivaha - Prapancha Upasamaha

3 Components A – Kara

- Virat with Sthula Gunaha.

U – Kara

- Hiranyagarbha with Sukshma Gunaha.

Ma – Kara - Ishvara – Antaryami with Karana Gunaha.

• Om – Ideal, appropriate name of lord Dakshinamurty. • What is his original nature? 21

d) Shudha Jnanam – Eka Murtaye : • Attributes, Pure nature, without any properties, formless, colourless, tasteless, odourless, touchless. • Not mixed with matter. • Jnanam here means Chaitanyam. • Ekam – One nondual Consciousness. e) Nirmalaya : • Free from Doshas – Punya Papa, Sukha Dukham. - Nirmalam Chaitanyam - Undisturbed Consciousness

Agyanam Ahamkara Sanchita

Agami

Prarabda Karma

Punya Papam Sukham Dukham Punarapi Jananam, Maranam • Prashantaya represents Mandukya Shantam, Shivam, Advayam, Prapancho Upasamam. 22

Verse 6 :

"Ishwara - Guru - Atman"; (Underlying) these different forms of (apparent) separation, like a Sky (i.e. Spiritual Sky or Chidakasha) Who pervades, Salutations to that Dakshinamurthy. [Verse 6]

One Dakshinamurty appears as

Pramata

Pramanam

Prameyam

Sishaya

Guru

Ishvara

- Wants to learn

- Source means of knowledge. - Guru makes Shastram live. - Casette player brings out the music in casette - Sculptor brings out Krishna from a rock

- Subject Matter. - Casette Gita : - Vedaishcha Sarve Ahameva Vedya… [Chapter 15 – Verse 15] 23

Gita : And I am seated in the hearts of all ; from Me are memory and knowledge, as well as their absence. I am verily that which has to be known in all the Vedas ; I am indeed the author of the Vedanta, and the “Knower of the Vedas” am I. [Chapter 15 – Verse 15]

•

Every student like a Rough uncut rock, Guru chistels away the unwanted Anatma and reveals the Atma.

a) Murti Bheda Vibagini : •

Dakshinamurthy who appears in 3 fold forms.

b) Vyomat Vyapta Dehaya : •

Body like space, all pervading.

•

To that Dakshinamurthy my Namaskara.

24

ORIGINAL TEXT Verse 1 to 10

Original Text

Verse 1 :

He who experiences at the time of realization his own immutable Self-in which the Self alone plays as the universe of names and forms, like a city seen in a mirror, due to the maya power as though produced outside, as in a dream, to him, the divine teacher, Sri Daksinamurty, is this prostration. [Verse 1] •

What is Atma – Anatma Viveka and what is their relationship? Atma - Real I - Consciousness - Experiencer of world, body, mind.

•

Anatma - Experienced I - Mithya - World, Body, Mind matter.

What is the relationship between consciousness and matter? 25

Two Examples - Drishtanta Darpana Nagri

Svapana Nagri

Four Factors Adhistanam

Satyam

Asangatvam

Advitiyatvam

Darpana Nagari : Huge Mirror Reflection, Pratibimba of Nagari (City) a) Mirror - Supporter - Adhisthanam

Nagari (city) - Supported - Adheyam / Adhyastham 26

b)

Satyam - Mirror - Where is Nagari, there is Mirror. - Mirror has independent existence.

Mithya - Nagari - Has no existence of its own even though experienced by me. - Reflected Street has borrowed existence.

c) Mirror : • Asangaha. • Events in the reflection does not affect Mirror. (Events happen with time and passes away, does not affect consciousness) • Achhedyoyam : If Reflected building falls, nothing happens to Mirror. • Akledyoham : If roads are wet in the reflection, Mirror not moistened. • Asoshyaham : Reflected water dries up, nothing happens to Mirror. • Mirror is Asangoham, I Consciousness, see all happenings in the reflections. Gita : Weapons cleave It not, fire burns It not, water moistens It not, wind dries it not. [Chapter 2 - Verse 23] 27

d) Advitiyam :

•

Not countable, nondual.

•

I don’t order Tea for reflected friends in the Mirror.

•

As good as non-existent.

•

Mirror alone exists without a second.

What is Sambanda? •

Adhishtana – Adheya / Adhyasta (Substratum – Superimposed)

•

Satya – Mithya

•

Asanga, Advitiya – Sambanda.

Svapna Nagari : Mirror - Waker’s mind with Reflected Conciousness

Nagari - Dream World - Reflection

a) Adhisthanam : • I waker – am support for entire dream world – Supported (Dream Time, Space, Objects). • I support the dream world by continuing to sleep – Being ignorant of waker. • Moment I withdraw support - like getting up from sleep, dream world falls (like Coalition Government).

28

b) Satyam (Exists independently) Waker - Adhistanam - Lends existence to Svapana Nagri - Waker exists without dream world, Svatantram therefore Satyam

Dream World - Adheyam - Borrows existence from wakers mind - Dream world can’t exist without waker, Paratantram.

c) Asangatvam : •

Whatever happens in the dream World, like travel to USA does not affect sleeping waker.

d) Advyatvam : •

Dream world people or money can’t be counted together with waker.

•

I - Waker Non-Dual.

Atma – Consciousness and waking world : a)

Similarly I – Consciousness like Waker

Mirror

29

b) Waking world like reflection or Dream World. From Waker Separate

Consciousness - Analyse - Satyam

Body - Mind - Add to the world Mithya - Comparable to Darpana Nagri and Svapna Nagri

Apply 4 Principles : a)

Adhisthanam - I – Consciousness – Observer Atma. - No part of Jagrat World exists outside Chaitanyam. Kaivalyo Upanishad : - Mei Eva Sakalam Jatam… - Mei stands for Chaitanyam.

Anatma World - Adhyeyam - Time space, Objects, depends on observer.

30

Kaivalya Upanishad :

In me alone everything is born ; in me alone does everything exist and in me alone gets everything dissolved. I am That non-dual Brahman. [Verse 19]

b) Chaitanyam

Jagrat Prapancha

- Satyam - Lends Consciouness, Existence, to the World. - Can’t talk of existence of anything you are not Conscious of. - I Consciousness am Independently Existent.

- Mithya - Has no existence of its own - Existence of prapancha borrowed from Consciousness. - World is dependently existent.

c) Asangatvam : • Extremely important for Moksha.

• I am unaffected by any event of Jagrat Prapancha. • Liberation depends on assimilation of 3rd feature, I am Consciousness, Asangaha. Gita : But he, who knows the Truth, O mighty-armed, about the divisions of the qualities and (their) functions, and he, who knows that “gunas as senses” move amidst “gunas as objects”, is not attached. [Chapter 3 – Verse 28] 31

Gita : I do nothing at all, thus would the harmonised knower of Truth think – seeing, hearing, touching, smelling, eating, going, sleeping, breathing…. [Chapter 5 – Verse 8] Speaking, letting go, seizing, opening and closing the eyes – convinced that the sense move among the sense objects. [Chapter 5 – Verse 9]

• From Atma Drishti, Waking world another dream. Mandukya Upanishad :

There is neither dissolution, nor birth; neither anyone in bondage, nor any aspirant for wisdom; neither can there be anyone who hankers after liberation, nor any liberated as such. This alone is the Supreme Truth. [2 - K - 32]

• Events of dream world does not affect Adhistanam – Waker. • Events of waking world does not affect Adhistana Chaitanyam Atma. • My freedom is a fact not an event, Moksha has no Start / End Date.

32

Vedanta Atma

- Ever free - Satyam “I”.

Anatma

- Body, Mind, World Never Free, have cause – effect relationship. - Affected by Time, Prarabda - Mithya “I”

d) Advayatvam :

• World does not have independent existence, as good as non existent, can’t be counted as second. • Not Atma and World. • I am non dual, Advayam.

• 4 features to learn from Darpana Nagri and Svapana Nagri Drishtanta, this is first part of Verse 1. 2nd part of verse 1 : “Dream Topic” • Nidra : a) Makes inside dream as though Real. b) Makes it appear as though outside me.

33

Definition of Nidra

Simple

- Sleep •

Vedantik

- Not being aware of My Waker Nature.

Vasanas activated, Project Dream World.

Technically : a) When I have Agyanam of Waker Adhistanam, Dream appears as though real and outside me, false dream as though real.

b) Prabodha Samaye, I become aware of waker status, Adhistana Jnanam, Outside dream no more outside, it gets falsified. Similarly Shankara Says : a) Atma Adhistanam Agyanam is Nidra no 2, called Avidya or Maya, Philosophical Sleep, When I am under influence of Avidya or Maya Nidra, what happens? b) This world which is really within Atma appears as though outside, During waking according to Vedanta, waker is in Avidya Nidra. 34

Katho Upanishad :

Arise, awake ; having reached the great (teachers) learn (realize that Atman). Like the sharp edge of a razor is that path, difficult to cross and hard to tread – thus say the wise. [I – III – 14]

o How long will you sleep? o Suprabhatam is to wake you up as long as Avidya Nidra No. 2 Continues, world will appear outside and real. c) Moment I wake up to Atma, I become Jnani, Buddha, awakened person, then what is the vision. d) I am support Adharam of waking world, not affected by anything which happens in the world. I am the non dual one, world appearing as though outside is really within me the Atma. o Such an Awakened person is Gurumurty Dakshinamurty. o Entire verse Grammatically is one sentence.

35

Revision :

4 Ideas conveyed about Atma Adhistanam

- Support of Universe

Satyam

- Having Independent Existence.

Asangatvam

Advyatvam

- Not affected by any event in the world.

- Non Dual - Only countable Entity.

Anvaya :

a) Vishwan Darpana Drishyamana Nagari Tulayam Asti : •

This Jagrat Prapancha – Vishwan is comparable to a reflected city in a huge mirror.

•

Drishyaman – Experienced in a huge mirror.

b) Jagrat Vishwam Nijantargatam Svapana eva :

•

This waking world is like dream world which is really existing within me only, the subject matter. Dream World Object

Waking World 36

For Subject Waker - Dream world is object - Subjective Mitya - Jiva Srishti

Atma - Waking world is object - Objective Mithya - Ishvara Srishti

• No object separate from subject, both require Satya Adhishtanam. Nijantaragatam : •

Both worlds Inside subject only.

c) Jagrat Vishwam Atmani Pashyati . d) Nijantaragatam Svapna Vishwam Nidrayaya Bahirihi Udbutam Eva Asti : •

Dream world appears as though outside because of sleep, It is function of sleep.

e) Tatha Nijantaram Jagat, Vishwan Mayaya Bahirhi Udbutam Eva Bavati : •

Jagrat Prapancha really within me because of Maya Nidra appears outside.

Kaivalya Upanishad :

In me alone everything is born ; in me alone does everything exist and in me alone gets everything dissolved. I am That non-dual Brahman. [Verse 19] 37

f) Yaha Supta Purusha Prabodha Samaye :

•

When sleeping person - wakes up what is his experience?

•

Outside dream World, is resolved into myself, the waker effortlessly.

•

Waker alone remains.

g) Advayam Atmanam Sakshat Kurute :

• On waking, person recognises himself as secondless one, without any dream object. • Prapancha Upashamam, Shantam, Shivam, Advayam Sakshat Kurute. • In self knowledge, I don’t experience Atma, don’t see Atma, Don’t become Atma but I claim I am Atma. • Realisation process called Sakshat Kara. • To that Jnani Guru - who knows I am Adhishtanam, my Namaskara. • Every Guru manifestation of Dakshinamurty only. Essence of 1st Verse : •

Atmanaha, Adhishtanaha, Satyaha, Asangaha, Advayaha, Svapanaha.

38

Verse 2 :

He who, like a juggler or a great yogi, unrolls this universe just out of His own free-will-the universe, which before creation remained unmanifest like the future tree in a seed and has later on projected Himself out to be the world of endless variety, due to the delusory play of time and space, both the products of maya... to Him, the divine teacher, Sri Dakshinamurty, is this prostration. [Verse 2] • Verse 1,2,3 – Essence of Mahavakayam – Tat Tvam Asi. Tat Tvam Asi Verse 1

Verse 2

Verse 3

Tvam Pada

Tat Pada

Asi Pada 39

Tvam Pada

Tat Pada

I

Paramatma / Brahman

Vachyartha

Lakshyartha

Lakshyartha

Vachyartha

Body / Mind

Chaitanyam

Intelligent Cause

Material Cause

- Gold Smith - Carpenter

Mundak Upanishad :

- Gold - Wood

As the spider projects and withdraws (unto itself) the web, as the herbs and plants sprout out from the earth, as hairs grow on the head and body of man, so from the Imperishable Being comes out the universe. [I – I – 7]

•

Ishvara – both Intelligent Cause and Material Cause.

Brihadaranayaka Upanishad : Ghata Bhashyam Theory of creation before origination of Pot Pot was existent in clay

Pot was not existent in clay

40

• Does an existent pot emerge or does a non existent pot emerge out of clay?

• Is existent pot created by potter or Non existent pot created by potter? a) Existent pot already existent, can’t be created, can’t emerge. b) Non existent pot can’t emerge, because it is illogical, Ungrammatical. Nonexistent Pot - Subject – Pot, not there..

Is born - Verb, alone is there. - No sentience possible.

• Existence can’t be destination of anyone. • Non existence can’t be destination of anybody. Mandukaya Upanishad : 4th Chapter - Sat Karya Vada • Non existent thing can not be created. • Existent thing can not be created. • Nothing can be created. • Therefore there is no creation. • Creation wrongly used for manifestation. • When a thing is existent in unmanifest form, it can come to manifestation. 41

Example :

a) Butter – Unmanifest form in milk. o Unmanifest, Undifferentiated, potential form, Useless form. b) Sugarcane Juice in Sugarcane. c) Oil in oilseed.

d) Electrical energy is potential energy in waterfall. •

Manifestaion is transformation from unmanifest condition.

• Creation is Janma Vikaraha. • Destruction is Marana Vikaraha. • Asti, Jayate, Vardate…… Bava Vikaraha. • Shankara establishes Sat Karya Vada in 2nd verse. 2 Topics

Brahman = Jagat Karanam (Nimitta + Upadanam)

Sat Karya Vada

Example : Seed and Tree Undifferentiated form

42

a) Bijaya Anta Iva Anjkura Jagat : • Sprout within seed, tree is there in Nirvikalpa, undifferentiated unrecognisable form.

• Whole universe existed in Brahman in potential form. b) Idam Jagat Nirvikalpaha : • Bagawan did not create the world. • It was already there in perceptible Avayakta, Potential form in Karanam Brahman. c) Maya Kalpita Desa Kala, Kalana Vaichitri Chitri Kritam : • Chitri Kritam means – Differentiated, magnified, multiplied. Bheda – Differentiation caused by Space - Here, there, elsewhere.

Time - Vertical, past, present, future.

• Multiplication caused by Desha – Kala is responsible for perception of plurality. • Desha and Kala are caused by Maya Shakti which is in Brahman. • Looking through this Kala + Desha Advaita Eka Chaitanyam is perceived as Aneka Dvaita Jagat. • Where is Maya Shakti? 43

• In Brahman • Brahman continues to be non dual. • Maya Shakti activated is called Vikshepa Shakti. 2 Goggles of Pure Consciousness Time

Space

• Non Dual Brahman appears to be pluralistic Universe. • Remove time space goggles in Sleep, Variety goes, only one non dual Chaitanyam alone is there. • Brahman as material cause becomes universe, As intelligent cause, it throws out universe out of itself. Example : Svapna Prapancha projected out of Waker’s mind Jiva - Intelligent Cause •

Jiva - Material Cause

I throw out Svapna world out of myself. 44

d) Maya Viva Vijrambhayati Api – Yogiva Yah Svecchaya :

• Brahman is creator, Raw material and intelligence for the universe to get manifested. • Vijrambhayati – One who rolls out. • Svechhya – By mere Sankalpa. • Like we create dream, Brahman throws out Jagat Prapancha.

• 2 Examples. e) Mayaviva : •

Magician rolls out dress, pigeon out of his hat.

f) Mahayogi :

•

Sidha Purusha can roll out Trishanku – Vishwamitra, Paramatma is Abina Nimitta, Upadana Karanam.

•

World created to exhaust Punya Papa Karmas. Higher Lokas

Punya Karmas

Lower Lokas

Papa karmas

Earth

Mishra Karmas

• When you analyse total creation, drop linear thinking and come to cyclic thinking, you will realise that there is no beginning or end in creation. • In a segment of creation, linear thinking is ok. 45

• Example : Tree has beginning and end. Gita : From the unmanifest, all the manifest proceed at the coming of the ‘day’; at the coming of ‘night’, they dissolve verily in that alone, which is called the unmanifest. [Chapter 8 – Verse 18]

g) Punah Punaha Brahman Srijate : • Brahman expands, contracts, eternal process can’t stop.

• Understand world like Darpana Nagari and Svapna. • I am consciousness , Adhishtanam never affected by expansion, contraction of the world. • Let me own up my Chaitanya Svarupam.

h) Tasmai Srigurumurtaye Namaha : • To that Jagat Karanam Brahman, My Guru , Idam Namaha, my prostrations. • Tat Padartha, explained here.

46

Verse 3 :

He whose manifestations – which are themselves nothing but the Reality – appear as the objects of the world; He, who imparts to those who have surrendered to Him, direct enlightenment, through the vedik commandment “That Thou Art”, and after the direct experience of which there is no more any return to the “ocean” of worldly existence.... to Him, the divine teacher, Sri Dakshinamurty, is this prostration. [Verse 3] • What is the relationship between Jagat Karanam Brahman and Avasta traya Sakshi, Jivaha ? Existent Object - Experienced World - Chair, Sun, Star all endowed with existence.

Non-existent object - Not experienced. - Mans horn. - Elephant on a desk.

• What is the nature of existence enjoyed by creation? • Mystery for philosophers.

• Vedanta has unique perception of existence and consciousness.

47

Five fold features of Existence and Consciousness :

Aikyam Tvam Pada -

Jivatma Lakshyartha Chaitanyam Pure Consciousness. Nirakara Sphurti Body

- See formless pure consciousness intellectually. a) Consciousness is not a part, product, property of body. - Body is Conscious ↓ - Consciousness Not part, product, property of body

Tatpada -

Paramatma Lakshayartha Sat Pure Existence Nirakara Satta World

- See formless pure existence intellectually. a) Universe is existent. - Existence is not a part, product, property of the world. - Clip – is ↑ Existence, Not part, product, property of clip. - Clip is experienced by me as existent.

48

Body

World

b) Consciousness is independent – Satyam – enlivens the body, makes it sentient. - Consciousness is noun not adjective with capital “C”.

b) Existence is independent substance – Satyam, pervades every object in the universe and makes every object existent. - Existence is noun not adjective with capital “E”.

c) Consciousness is not limited by boundary of body, Sarvagataha.

c) Existence is beyond the clip and is Sarvagataha.

d) Consciousness continues to exist even after body is destroyed, being independent, separate entity, Nityaha. - Body goes, pure consciousness remains.

d) Existence exists even after destruction of clip. - “Is”ness continues to exist even after clip is destroyed. - Clip goes, isness remains.

e) Once body goes, surviving consciousness is not recognisabe, because recognisable medium is gone.

e) Once world goes, existence survives. - Light survives when hand is removed, but without medium, light not recognisable. - When world is collapsed, destroyed, existence exists. - Satta survives. - Sat was, is, ever will be, lending existence to arriving and departing world

49

Body - This Chaitanyam is called Jivatma (Pure independent consciousness, separated from body and mind). - Pure Consciousness lends consciousness to the body – mind complex.

World - This Satta is called Paramatma (Pure independent, existence separated from world). - Pure existence lends existence to the world.

•

Pure Consciousness = Pure Existence = My Intrinsic Nature.

•

This existence, consciousness makes body sentient and world existent.

•

This recognition of oneness of existence and consciousness is called Jivatma – Paramatma Aikya Jnanam – which is the essence of verse 3.

• Whichever guru manages to communicate pure existence and pure consciousness, that guru is Dakshinamurty and my Namaskaras to him. Chandogyo Upanishad :

Somya, before this world was manifest there was only existence, one without a second. On this subject, some maintain that before this world was manifest there was only non-existence, one without a second. Out of that non-existence, existence emerged. [6 – 2 – 1] 50

• 2 Upasanas to practice to make mind subtle to appreciate Mahavakyam.

a) Understand light : •

Without reflecting medium / Objects.

b) Akasha – Upasana – Taittriya : •

Understand Akasha without object medium, empty space.

c) Understand consciousness : •

Witness without reflecting medium – Of thoughts.

•

Vedanta requires Sukshma Buddhi to understand formless light, Akasha, without association of Nama Rupa.

•

Similarly understand formless Jivatma as consciousness pervading all bodies.

•

Nirakara Sphurti is identical with Nirakara Satta.

•

Tatpada Lakshyartha = Tvam Pada Lakshyartha.

Tat Tvam Asi Reveals : • Formless existence – Paramatma and formless Consciousness Jivatma are not 2 separate entities. • If body, mind, world are removed, Pure existence and pure consciousness remains. Question : •

How can I appreciate pure existence, Consciousness without association of any Object? 51

Shashtra : • You can never appreciate existence, consciousness as an object like body and the world. • Subject never available for objectification, meant for understanding as myself. • Upanishad reveals existence, consciousness identity through Mahavakyams.

a) Yasya Eva Sphurnam : •

That Paramatma only persists.

b) Sad Atmakam : • In the form of Sat – Existence in every object, isness in every thing.

• Formless all pervading isness is manifestation of Paramatma. • Where Is it available? c) Asat Kalpartakam Bhasate : • That existence is manifest in medium of unreal, Non existent, Mithya Padarthas in creation. Rope Snake - Mithya Padartha

Is - Manifestation of Paramatma

• Bhasate means experienced by all. • Example : Manifest sunlight is experienced in every body.

52

• Never experience pure body, but body bathed in formless existence.

• How to experience existence in pure form, unadulterated form, Nama Rupa Rahita Satta? d) Sakshat “Tat Tvam Asi” : • Pure existence is you the consciousness principle, Tvam Pada Lakshyartha.

• You, who is witness of thoughts, body, world is the pure Existence. Sakshi Chaitanyam - Called Jivatma - Pure Chaitanyam •

Brahman - Shuddha Rupa Paramatma. - Pure Sat

How will pure existence, consciousness look like?

Nearest Example to Sat Chit Atma : a) Space without objects. b) You obtaining in deep sleep state, without Name and form. What is the significance of Sakshat? Normal Laukika Words - Reveal Paroksha Jnanam, indirect knowledge, of objects.

Tat Tvam Asi - Reveals Aparoksha Jnanam, direct knowledge, of subject. 53

Normal Laukika Words - Paroksha Jnanam by effort, Visit. - Objects have spatial, timewise division.

•

Tat Tvam Asi - Subject has no Spatial, time, division. - Paramatma is existence, existence is Consciousness. - Consciousness experienced all the time. - Paramatma experienced in the body as Aham, Aham Always. - Sravanam alone brings direct experience of Atma, not to be experienced in meditation or Samadhi Avastha later.

Who gets this knowledge?

e) Asritam Bodhayati : •

Those who have surrendered to Guru for obtaining Jnanam, because he is Brahman, Revealer.

•

How did Guru Get knowledge?

f) Veda Vachasa : • Through Shabda Pramanam handled by his Guru. • Tradition Parampara given importance in Hinduism not one Acharya – then it becomes cult. • What do I get out of this Jnanam?

54

Before Jnanam

After Jnanam

- I am formed body with Consciousness.

- I am consciousness temporarily functioning through the body.

Final Picture Of Veda

I – am pure Sat Chit Atma Lend Chit to Body

Lend Sat to the world

- Become subject - Aham

- Become object - Idam

•

All transactions take place by me lending Chit to body and Sat to universe.

•

How does this happen?

•

Like Dream. I - Waker Lend

Consciousness to dream Individual

Existence to the dream world

55

•

Lending Sat – Chit, allow dream drama to go on.

•

Similarly I- Atma, allow waking drama to go on.

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence) The Entire World is Like a City Seen within a Mirror, the Seeing happening within One's Own Being, It is a Witnessing happening within the Atman, (the Witnessing) of the Externally Projected World; Projected by the Power of Maya; As if a Dream in Sleep, One Experiences this Directly (this Play of Maya) during Spiritual Awakening within the Non-Dual Expanse of One's Own Atman, Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy. [Verse 1]

• What is advantage of this vision ? g) Yat Sakshat Karanad Bhaven Na Punar Avarttir Bhavan Bho – Nidhau :

• No question of Punar Janma for that Jnani. • Bava Ambo Nidhau – In the Ocean of change. • (Asti Jayate…) Jnani is not born. • Why no rebirth?

• Rebirth, only if 1st birth. 56

• Jnani has disidentified with body, mind and identified with Sat Chit Atma as self in which everything is born and gone, but I as Atma have no birth and death ever. • I myself am not subject to Birth. • If I have no doubt, whether I will be reborn, means Vedanta not understood. • I have not owned all pervading Atma, in which millions of Sukshma Sharirams are born and gone. • I am not bothered about Punar Janma or Videha Mukti. • Punar Avritti Na Bavati. h) Tasmai… Dakshinamurthaye : • To that Paramatma by knowing which one is free from Punar Janma, that Paramatma who is Dakshinamurty and my own Gurumurty my Namaskaram. Mahavakyam : Sat - Got by crushing world in the intellectual mixi and taking the juice.

Chit - Got by crushing body in the intellectual mixi and taking the juice.

•

Sat Eva Chit, Chit Eva Sat.

•

Main teaching over in Verse1, 2, 3.

•

Balance verses 4 - 10, commentary on 1, 2, 3. 57

Conclusion of Verse 3 :

Jivatma / Paramatma Aikyam Paramatma

Jivatma

- Existence obtaining in the World.

- Consciousness obtaining in the Individual.

• Both existence and Consciousness are one and the same. When you look at Atma w.r.t. Macro World - Paramatma - Existence in the world

w.r.t. Micro Individual - Jivatma - Consciousness in the body

• Existence in the world = Consciousness obtaining in you. • After training, you identify with consciousness, then the Guru says : Not consciousness in you, but Consciousness is you “Tat Tvam Asi”. • Existence is you the consciousness. • Student accepts and says : o Aham Brahma Asmi. o Ayam Atma Brahman.

58

Verse 4 :

He, whose intelligence “flashes” outside through the eyes and other sense-organs, just like the bright light of a great lamp placed in a jar having many holes, and after whose shining, this whole universe of “objects” shines... to Him, the divine teacher, Sri Daksinamurty, is this prostration. [Verse 4] • Important verse for revelation of Atma. • Most often quoted verse of Dakshinamurty Stotram. • Until we recognise identity of Jivatma and Paramatma we use 2 separate expressions. Sat

Chit

For Paramatma

For Jivatma

• Once we recognise oneness, we drop adjectives and focus on Sat Chit Atma. • Shankara wants to say, No effort is required to specially experience Sat Chit Atma, because it is evident in every particular experience. 59

Sunlight - Experienced in all directions. - Samanya Anubhava. - No effort required.

Objects - Experienced in particular place, time. - Visesha Anubhava. - Known by effort, Vritti Parinama. - Idam

Consciousness : • Experienced in and through all experiences – No meditation, Samadhi Required, Ever evident.

Keno Upanishad :

Indeed, he attains immortality, who intuits It in and through every modification of the mind. Through the Atman he obtains real strength, and through Knowledge, immortality. [II – 4]

• Because of self evident Consciousness, every thing else becomes evident, Svata Siddha Atma, Svayam Prakasha Atma, Nitya Prakasha Atma. • Hastamalikyam – Who are you Shankara asks? 60

•

10 Verses ending with Sa Nityo Pa labdha Svarupa Atma Aham Asmi.

•

I am self evident, Consciousness who illumines this body, mind, sense organs, world.

•

Hasta Amalakaha Stotram.

•

One for whom Atma is crystal clear.

•

That self evident nature explained in verse 4.

• Everytime I use the word “I”, Consciousness the individual experiencer, is self evidently available without any medium. • Svayam Prakashatvam (Self Evidence) of Atma, is important concept in Vedanta. Example :

•

Are you here… Yes I am….. Effortlessly we say.

•

Is your friend in class today? Process required. Consciousness

Sun Light Principle

World, Body, Mind

- Self evident Luminous principle.

- Self evident Luminous. - Illumines Universe.

- Non luminous Objects. - Pramanams, Medium required.

Vedanta Definition of Illumination : • That in whose presence another object is made known. 61

Sense Organs -

Eyes Ears Tongue Nose Skin

Illumine / Light -

Form, Colour Sound Taste Smell Touch

•

Ultimate light = Consciousness, Ultimate absolute Illuminator - Atma.

•

Knowability of any object is possible only in the presence of Consciousness.

Mundak Upanishad / Katho Upanishad :

There the sun does not shine, nor the moon nor the stars; these lightnings also do not shine – how then (can) this earthly fire? Verily, everything shines after Him reflecting His glory. This whole world is illumined with His light. [II – II – 10] / [II – II – 15]

Essence of Verse : • Only in the presence of self luminous, self evident light of consciousness, everything in creation is known, knowable. • Significance of that mantra is in verse 4 here. 62

Mirror at 45° - Reflected Sun becomes secondary illuminator Open Window

Sun – Primary illuminator

Dark Room Patch of reflected sunlight illumines objects in room. Corollary : What Illumines dark Room Sun

Mirror

- Without mirror can’t illumine - Sun Illumines dark room through the medium of mirror. - Mirror borrows light from the Sun.

- Without sun at mid night can’t Illumine. - Mirror illumines dark room backed by sun Light. - Sun lends light to mirror.

• One can focus on Sun or mirror at any time to convey illumination. • Perception of objects reminds me of the glory of the mirror / Sun.

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• What is the proof Sun Exists?

• Tam Bantam Anu, Sarvam Bhati. Vedanta : Atma

Mind

- Sun - Self evident

Whole Universe

- Mirror - Inert, Non living material

- Dark Room - Inert World - Experienced because of Mind + Atma

Two Forms of Emphasis Atma

Mind

- Consciousness Illumines the world through the reflecting medium the Mind. - When mind instrument is removed in sleep, original consciousness continues to shine but it cannot Illumine the world.

- Mind (Pramata) perceives universe backed by Atma. - Mind borrows Consciousness from Atma like mirror borrows brightness from Sun. - Atma continues to be self evident and illumines the blankness, does not become inert (Nyaya Says Atma becomes Inert).

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• Whenever you are knowing any Shabda, Sparsha, Rupa, Rasa, Gandha it presupposes 2 things. 2 Things

Variable Factor

Invariable Factor

-

Atma, Aham, Aham. Aham Janami Pratibodha Viditam. We say I know throughout the day, I am aware, conscious. - Self evident like Sun.

- Objects 1, 2, 3 becomes evident. - When no object is known, that also is consciousness, Illumining objectlessness. - Anatma dependently evident.

• In this verse Shankara talks about another light.

65

Body of Clay (Material)

Beam

Beam

Eye

Object

Beam

Tongue

Ear

Object

Object

Atma

66

• 5 Apertures – 5 Sense organs backed by mind. 5 Beams of Atma come out. • Outside is midnight, Dark World. • Any object falling within 5 beams is illumined. • Chakshu • Srotra • Rasana Prakasha • Gandha • Tvak Every Rupa Jnanam reveals

- Dependent Nature - Evidence of Rupam

- Self evidence of Atma Jyoti. - Independent revealation of Pure Atma.

Sloka Meaning : a) Yasya Jnanam : • Light of Consciousness, Atma. b) Bhasavaram : • Atma light creates a pure brilliant beam. • Brilliant like what? c) Deepak Prabhasavaram : • Like brilliance of a bright lamp, Where is Deepa Kept?

67

d) Ghata Udara Sthithaha :

•

Which is placed with a pot. Dark Room

World Body with 5 Apertures

Deepha / Atma

Light of Atma

Upside down Pot with 5 holes

• What type of Pot it is? e) Nanacchidra Ghata : • Pot Body with 5 Apertures. Indicates - Self Luminosity of Deepa

- Non-luminosity of body with 5 Apertures. - External world of 5 Sense Objects - Lamp not able to illumine dark room because of pot. 68

No Illumination Without Apertures

Without Lamp

• When apertures and lamp is there, Illumination possible of 5 beams. • What is not within beam is not illumined / Known. (Example : Behind hall whats there, not known, but talk may be known). • What illumines is not sense organs, mind, but Atma Chaitanyam. f) Udara – Within (Normally Stomach) Sthitha

Place

Maha

Big

Deepa

Flame

Basvaram

Brilliant

•

Like Brilliance of big flame.

•

What happens daily?

g) Tat Chakshu – Adi - Karana Dvara Bahihi Spandate : •

Bright light of consciousness emerges out through 5 sense organs. 69

h) Bahih Spandante : •

Each beam falls on respective objects outside, non-luminous objects become luminous, known.

•

Like Sun Light bathes all bodies and makes them known. I know Pot I

- Without Lamp, Subject Consciousness self evident “I”, independently evident. - Brahman - Continues to be there in deep sleep state, mind and sense organs go to relaxation. - Consciousness like candle light continues to exist, but does not serve as illuminator of external world.

Pot - Object dependently evident. - Anubhanam

- Similarly when mirror is removed, folded up, sun stops to be illuminator of dark room.

70

• First Example : Mind = Mirror • Second Example : Sense Organs = 5 Apertures on Pot. • Pure Consciousness does not have Subject – Object – Division because there is no object to illumine. • No status of Illuminator.

• Triputi Rupa, Prakasha Rupena Aham Asmi. • I take role of Illuminator of external world. i) Janami : •

Every moment Banam is there together with Anubanam. Revealation of subject me and object.

j) Tameva Bhantam : •

Janami Statement, in every Atma, reveals itself.

k) Anubhati Etat – Samastam Jagat : • Entire Jagat is illumined by Consciousness. l) Tasmai… : • To that self evident Atma, Sri ‘Dakshinamurthy’ which is Atma alone, becomes ‘Dakshimanurthi’ – My Gurumurti, My Namaskaram. • Atma is one and the same in every one, manifests depending on mind medium.

• Samsari is Aupadhika Bheda alone. 71

• Verse 1-4 – Summarised in Verse 1 of Advaita Panchakam and in Prasthana Trayam. Atma Panchakam / Advaita Panchakam :

I am neither the body, nor the senses nor the mind, Neither am I pride, soul nor intellect, But I am Shiva, who is eternal, Who is completely unattached. Who is far, far and far away From wife, son, lands and assets, And is the witness for everything. [Verse 1]

Gita : There is nothing whatsoever higher than Me, O Dhananjaya. All this is strung in Me, as clusters of gems on a string. [Chapter 7 – Verse 7]

• I am of nature of Sat Chit Atma Formless Existence / Consciousness Atma. 72

Summary

Verse 1

Verse 2

Verse 3

Verse 4

Vishwam Darpanam

Bijas…

Yasyaii…

Nana Chid…

- Nature of Universe. - Like reflection in mirror. - Like dream is Universe. - Matter – Lower Order. - I am higher order. - Lower order rises from higher order in me.

- World, Body, Mind, rises out of me - Existence / Consciousness. - Like space I am all pervading. Kaivalya Upanishad : - Meieva Sakalam Jatam…[Verse 19]

- I am nature of Sat Atma.

- I am nature of Chit Atma.

- Out of the formless Existence / Consciousness entire universe including Time and Space rises . 73

Kaivalya Upanishad :

In me alone everything is born ; in me alone does everything exist and in me alone gets everything dissolved. I am That non-dual Brahman. [Verse 19]

Verse 2 : Science - Matter fundamental Pradhanam - After Big Bang, ‘Consciousness’ evolves. - Incidental Phenomenon, Conditional Phenonmena.

Vedanta - Spirit Fundamental, Pradhanam. - Existence / Consciousness – I Fundamental. - In me, universe rises and falls. - I was alone there before big bang, Pralayam.

• Universe rising and falling out of me, eternally continues. • Lower order of reality can’t affect me, the higher order Atma. • Dream can’t affect Waker. • Waker can’t affect Atma. • This awareness releases me from Deha Abhimana and Samsara. 74

Topic II : Reflection of other Philosophers Verse 5 :

He who removes all the terrible misconceptions, created by the deluding play of maya – in those, who, intellectually innocent as a woman-child-blind-idiot and consider the reality as their body or their prana or their senses or their ever-changing intellect or as mere void and through error (mis-conception) – declare them to be the only reality... to Him, the divine teacher, Sri Daksinamurty, is this prostration. [Verse 5]

• Shankara Moans, grieves over those who don’t have this knowledge. • Gain Atma Jnanam and enjoy life as a serial, Drama. • Lack of wisdom leads to thoughtless and thoughtful errors, Technically called Adhyasa misconceptions.

72

2 Errors

-

Ignorance Manage to confine in sleep. Thoughtless. Lay person. Natural Confusion.

- Well thought out confusion. - Sankhya / Yoga / Nyaya / Veiseshika / Purva Mimamsa / Charvaka. - After seeing them, Shankara considers himself fortunate and does Namaskara to ‘Dakshinamurthy’.

a) Vidhu : •

Many misunderstood and conclude.

b) Aham : •

Atma to be.

c) Deham : •

I am the body, Biggest majority, Deha Atma Vadis, Thoughtless People.

75

d) Loka Yata – Charvakas – Scientists :

•

Nothing in Individual other than body.

•

Nothing survives death of body.

•

Mind function of brain, emotions are neurological phenomena.

e) Pranam :

•

Another Charvaka believes Prana – Anatomy not individual, but physiology, function of the body is individual.

f) Indriyani : •

Another group takes Indriyas as Atma.

g) Chalam Buddhi : •

Atma is Vigyanam.

•

Fleeting flow of consciousness is Atma.

•

Like : Waterfall, River, candle lamp.

•

No continuous existence, but seeming continuous water.

•

Consciousness arrives and departs = Yogachara Buddhism.

h) Shunyam : • If consciousness is subject to arrival and departure, in between Consciousness what should be there?

• Blankness, Emptiness experienced in sleep is Shunyam – That is Atma. 76

• In emptiness Consciousness comes and goes.

• Only permanent thing in the universe is vacuum, Ultimate truth, Nihilism. i) Brisham Vadinaha : • Adhyasa Vantaha. • Vehemently, Intensely, argue.

• Sure, they alone are correct. • Intellect Overfull, Nothing else can enter. Gita : In the destruction of a family, the immemorial religious rites of that family perish; on the destruction of spirituality, impiety indeed overcomes the whole family. [Chapter 1 – Verse 40]

• Instrument which has to get knowledge has varieties of deficiencies. j) Stree, Balah, Andah, Jada : 4 deficiencies of Intellect i) Stree : • Emotionally overpowered Intellect. • Intellect hostage to emotions. • Unreleased Intellect. • Seeks relationships, attachment in relationships, attachment in religion also, God as Child, mother.

77

Arjuna : Gita My heart is overpowered by the taint of pity; my mind is confused as to duty. I ask Thee. Tell me decisively what is good for me. I am Thy disciple. Instruct me, I have taken refuge in Thee. [Chapter 2 – Verse 7]

•

Karpanya Dosha…. Samudah Chetah, clouded intellect.

•

Vedanta prescribes Sanyasa to remain emotionally strong.

•

Weak mind wants worldly relationship, wants divine relationship in the form of Krishna, Rama, another Samsara.

•

That mind can’t enjoy Ashabdam, Asparsham.

•

Vedanta requires unrelated intellect.

•

Intelect hostage to emotions will not understand Aham Brahma Asmi.

ii) Bala : •

Immature intellect, undeveloped intellect, Sadhana Chatustaya Sampatti Rahita, Parikshaya Lokan not enough.

iii) Andah : • Unaided intellect. • Different objects resolve different instruments to enhance power of perception. • Microscope, telescope.

• Self knowledge requires Shastra, Guru Upadesa aided intellect. 78

iv) Jada :

•

Retarded Intellect. Child

Retarded

- Has potential for growth of intellect.

-

Obstructed Intellect. Psychological Defect. Unnatural Intellect. Purva Janma Pratibandha.

4 Deficient Intellectuals can’t receive knowledge Stree

Bala

Andah

Jada

Unreleased

Undeveloped

Unaided

Obstructed

• Don’t focus only on physical Body – Male / Female but also in type of mind / intellect instrument. • Vedanta emphasises transpersonal God, others emphsise personal God. • Brantaha = Confused People regarding Atma – Anatma, Subject – Object.

• Branthi = Aviveki + Adhyasa. 79

•

Personal God will be limited in time, space and will have location, not ultimate truth. 2 Eyes required to know spiritual truths Buddhi Chakshu - Regular eye called Intellect. - Logical thinking.

Shashtra Chakshu - Teaching

•

We can know gravitation, empherical truth without Shastra, but not Atma.

•

If one eye missing, you will be partially blind – Andha.

•

Shankara looks at himself.

•

I am not in that confusion, have received teaching myself, because of Sraddha and external aid of Shastric teaching from Guru Upadesa.

•

I am indebted to Shastra and Guru who destroyed my darkness of ignorance.

•

Atma Jnanam is ever experienced consciousness, awareness.

•

No Separate experience of awareness - alone, exists.

•

Guru given long title by Shankara.

•

Maya Shakti Vilasa Kalpita Maha Vyamoha Samharine.

•

Guru destroyer (Samharine) of Vyamoha – Huge, intense, delusion w.r.t. oneself, started many births before.

80

• Self confusion universal. Vilasa – 2 Meanings Sport / Operation

Part of Maya Shakti

Power of Maya Shakti Maya – 2 Fold Shakti Avarna - Veiling - Caused by ignorance.

Vikshepa - Causes confusion Covered Rope

Rope Veiling

Snake delusion

Avarna Shakti

Vikshepa Shakti 81

•

Guru never directly destroys delusions, it is caused by self ignorance.

•

Why sleep not Moksha? o Delusion gone, Symptomatic cure. o Vikshepa non Operative. o Avarna operative, disease is there.

o Samadhi also symptomatic cure. •

Pain after Samadhi more – like coming out of A/c Room.

•

Vedanta Sravanam is permanent cure.

•

To that destroyer of delusion – Dakshinamurty my Namaskara.

Verse 6 :

On folding up all the functions of the senses, He who enters into a state of deepsleep and there becomes existence veiled in maya, like the sun or the moon during eclipse, and who, on waking, remembers to have slept... to Him, the divine teacher, Sri Daksinamurty, is this prostration. [Verse 6] 82

Revision : Verse

Verse 1 – 4

Verse 5

Essence of Vedanta

5 Deficiencies in Intellect

Jivatma / Paramatma – Aikyam Sat

Chit

Essential Nature of Paramatma

Essential Nature of Jivatma

- Sat Chit not 2 Separate things, but one and same. - I Sat Chit Atma am essence of entire creation. - Creation rises, rests resolves in to me. Kaivalya Upanishad : - Mei Eva… [Verse 19] - Like dream rises, rests, resolves in waker.

-

Stree – Unreleased Intellect. Bala – Undeveloped Intellect. Andah – Unaided Intellect. Jadah – Unintelligent Intellect. All caused by Maya Shakti. Deha, Prana, Indriya, Buddhi, Shunya Vadis enumerated. Verse 6 Refutation of Shunya Vada

83

Kaivalya Upanishad :

In me alone everything is born ; in me alone does everything exist and in me alone gets everything dissolved. I am That non-dual Brahman.

• • • • •

In the spell of dream, fact can never be assimilated, can’t receive teaching. In dream you will never know that dream is born out of me, waker. I am only Bokta in dream, will can be used in waking, hence Karta. It is easily assimilated on waking up. Similarly in my spell of self ignorance of Atma, it is impossible to receive the fact that I can be the core of creation. Dakshinamurty Stotram

- Sravana, Sankshepa Grantha. •

•

Manasolasa Vartikam - Mananam – Refutation of other theories. - 170 Verses.

Shankara knows Chatush Koti Vada of Nagarjuna – Acharya, Buddhist, logician Sanskrit Scholar. Shunya Vadi negates Deha, Prana, Indriya, Shanika Vigyana Vadis and establishes blankness, emptiness, nothingness as ultimate truth.

Basis : • Deep sleep state. • Subject, Object (World), instrument (Mind, Intellect) not active, not experienced.

84

• No Chittam, Manaha, Buddhi, Ahamkara. • No Seer, Seen, hearer - heared ….. • Therefore Shunyam is the ultimate truth, Satyam. Shankara : • Deep sleep state not Shunyam, emptiness but pure existence, Unqualified existence which is not available for any transaction. Existence Qualified

Not Qualified

- Not Available for transaction. - We make a mistake that is emptiness without Triputi. We make a general assumption, whatever is not available for transaction is nonexistent. It is one of the intellectual confusions. Example : o Space is emptiness, nothingness because it is not available for transaction. o Space is not empty, nothingness, but a positive entity. o Not available for seeing, hearing, local use. o Same mistake committed to existence, a positive entity.

- Available for transaction - With Triputi • • •

85

•

In sleep, non transactional existence is available which is my nature, Sanmatra Svarupa – Aham Bava Svarupa. • This is essence of verse 6. Waking + Dream : • All organs of transaction are in functional condition. • 5 Jnana Indriyas + 5 Karma Indriyas + Antahkaranam are in transactional condition. Technical : • Vikshepa Shakti of Maya functioning. • Every transaction will take place in Triputi. • Eyes active – perception takes place. • I become seer I, Hearer I, Taster I, Enjoyer I, Doer I. • Qualified Individualised I, prominent during transaction. • Subject, object division is there. • Localised crystalised I available when Karanams active. • Individual I – is present in Jagrat and Svapna. • I enjoy individual, Localised existence. • Seer I – enjoy qualified existence when eyes are open. • Close eye, concentrate on hearing, seer I gone, in its place hearer I has come. Non Existence Applicable partially to Seer I

Not to total eye

86

• Organs are only responsible for qualified part of my existence. • Adjective given by sense organ to “I”. • Individuality – Painter, Doctor, banker comes to qualified I.

Sushupti : • Avarna Shakti of Maya Dominant. • Vikshepa Shakti temporarily withdrawn. • We enjoy existence without support of sense organs in Sushupti.

• When all organs are gone, seer I, Taster I, hearer I goes in Sushupti, remainder I is not nothingness, does not mean I am not there. • What is left behind ? o Unqualified Seer. o Seerhood is temporary in waking. • I exist as pure attributeless existence. • Eyes take away only attribute of seer, ears take away attribute of hearer. • In sleep I lose my qualified, Individualised, Particularised, attributed existence – Sankalpa Satta.

• I remain as unqualified Unparticularised, Unindividualised, Unlocated, Pure existence, Samanya Satta. • Pure means without attribute of the intellect. 87

• Consciousness not an attribute.

• Knower is one of Triputi. • When I exist as General, Unqualified existence, I am not available for transaction. • I can’t say – I want to see, experience that pure existence, because you become Individual and Triputi will come.

• General existence not available for transaction, its existence not evident, prominent. Example : • Existence of space not evident, We say nothing exists in the room when all vacate. We should say space is there when space is not available for transaction, it is mistaken as nothingness.

• Its existence not prominent, evident. • Transaction makes a thing prominent. • Non prominent not transactional is not non existence. • General existence is as though eclipsed because of Maya’s Avarna Shakti, because of resolution of organs, end of transactions. a) Rahu Grasta Divakar Indu Sadrushaha Puman : • General existence, Samanya Satta is eclipsed like the Sun and moon. • When Sun, Moon, eclipsed they are not non-existent. • They become non dominant, non prominent. • Attributes Existence = Eclipsed I.

88

Jagrat Svapna

Sushupti

- Attributed Existence.

- Attributeless I.

- Attributed I.

- Others don’t know I am there.

- Others know I am there. • Rahu – means shadow Chaya, Eclipse is caused by shadow in my case.

b) Maya Samachadanat : • Because of Mayas Avarna Shakti. • During sleep, Vikshepa Shakti is swallowed by Avarna Shakti, it is responsible for eclipsing. Avarna Dominance Vikshepa Withdrawn Organs Inactive I am no more hearer, seer, smeller • Removal of attributes = Avarna = Sanmatra, Kevalam • Puman = Jiva, Individualised I.

89

I as Visesha Satta -

Prominent. Reflected light on Hand, Moon. Visesha Prakasha in Hand / Moon. Sat – Abhasa Chit – Abhasa. Qualified localised existence. Mind prominent.

Samanya Satta -

Non prominent. Not available for transactions. Pure light. Samanya Surya Prakasha. Sanmatra, non-transacting I, attributeless existence. - Pure Sat, Chit. - Mind resolved.

• What is the proof of presence of pure existence in sleep? • How do you prove pure existence is my true nature during sleep? • Madhyamika : Not pure existence but pure non existence exists. • Both not available for transaction. • Example : Pure Gold not available to convert to chain, need to mix it with copper. • Alloyed existence available for transaction.

90

3 Pramanams Sruti

Yukti

Anubava

Chandogyo Upanishad :

Uddalaka Aruni said to his son Svetaketu : O Somya, let me explain to you the concept of deep sleep. When a person is said to be sleeping, O Somya, he becomes one with Sat [Existence], and he attains his real Self. That is why people say about him, “He is sleeping.” He is then in his Self. [6 – 8 – 1]

1st : Sruti Pramanam : • Uddalaka tells Son Svetketu, When person goes to sleep, he does not become non existent, but he withdraws into his pure nature called “Existence” – “Satta”. • Svam Apito Bavati = Svarupa = Sat , Into Sat he merges. • Upanishad does not say he merges into nonexistence. 2nd : Yukti Pramanam : • Law of conservation of energy and matter. • Nothing in creation is destroyed.

91

• Existent thing can never become non existent.

• Pot destroyed, exists in clay form. • Existent can’t become nonexistent, out of nonexistence, existent thing can’t come out. • Asat can’t be converted into Sat and Sat can’t be converted to Asat. Gita : The unreal has no existence; there is no non-existence of the Real; the truth about both these has been seen by the knowers of the Truth (or the seers of the Essence). [Chapter 2 – Verse 16]

• Existent I can’t become Non existent I in Sushupti. • In sleep I am existent, not in form of dualised I but in unmanifest form.

• Individuality less I, remains. • Attributeless I is existent, can’t see. • Knower means Jagrat, Svapna. 3rd : Anubava Pramanam :

• Pratya Bhijnaya – Re-cognition. • After waking I say, I slept well, I waker now was existing as sleeper. • Without subject ‘I’, can’t use verb slept, continuity indicated. • Self recognition is proof of continuity, it is not nothingness. • Prag Apasvapsam iti Pratyabinjnyate. • I am existent in all three States, Jagrat, Svapana, Sushupti.

92

Jagrat, Svapna - Localised Existence.

Sushupti - Unlocalised, Guilt free, pure Existence, Poornaha. - Differences resolved. - Not available for transaction, looks as though emptiness.

• We prove sleep is not state of Nothingness but pure existence. • Tasmai, to that pure existence which is essential nature of everyone, My Guru, which gets temporary qualification as attributed Individual, my Namaskara.

• Shankara refutes Asat Karya Vada and establishes Sat Karya Vada. Verse Summary Verse 1 – 4

Verse 5 – 6

Verse 7 - 10

Vedanta Teaching

Refutation of other Systems

Reassertion of Vedanta

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3rd Topic : Reassertion of Vedanta : (Verses 7 – 10) Verse 7 :

He, who, through the auspicious sign of knowledge (jnana-mudra), reveals to his devotees His own Self—which persists in all stages of age (childhood, boyhood, youth and old age), in all states (waking, dreaming and deep-sleep) and in all other conditions—and who constantly manifests Himself inwardly as “I”… to Him, the divine teacher, Sri Daksinamurty is the prostration. [Verse 7] • Restating Atma Svarupam. • If Atma not Deha, Prana, Indriya, Buddhi, Shunyam, What is Atma? a) Svatma : • Own essential Nature, Real nature. • Sada Antas Sphuratam : Always experienced, ever evident, shining, accessible, recognisable. • Where is it experienced? • Antaha – within the mind, How do we refer to that experience?

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• Aham Aham Iti, I am, I am. Aham

Idam

I – Subject

Jagat - This

• I am listening, talking, walking. ↓ Constantly experienced, and vocalised in waking. • In sleep we don’t verbalise. I am Atma Verbalised

Non Verbalised

In Jagrat

In Sushupti

•

Atma Anubava continuous experience, not a particular experience at a particular time.

•

Important point conveyed by Shankara.

•

Atma is not special experience in meditation, then you are making it as an event in time.

•

Sada means – Not event in time.

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•

Does not require a process, event in time happens because of a process.

•

Atma Anubava – No effort of Individual.

•

If someone says – “I am waiting for Atma Anubhava in Meditation” means he has not done Sravanam properly.

•

Aham Iti – I am – is continuous experience.

b) Anuvartamanam : •

Atma inheres every thing, Continuously experienced.

c) Vyavrittastu Avastsu : Vyavritta Su - Discontinuous, Variable - Wakerhood, Dreamhood - Attributes added to “I”.

Anuvrittam -

Invariable Continuous, Atma I. In + thru all Avasta. Attributeless

d) Balya – Child, Kaumaram – Youth, Yavannam – Old age : • Mutually exclusive stages of life. • In old age, Childhood not there.

• What is common? • “Aham I am” which refers to Atma. 96

Avasthas -

Time

Childhood Boyhood Youth Adult Old age

- Jagrat - Svapana - Sushupti

Whole Life -

Grahasta Brahmachari Vanaprasta Sanyasi Rich Healthy Sick Father

• Attributes exclusive, when angry – Not sympathetic, Happy – Not sad, Waker – Not dreamer. Atma - I With Attributes

Without attributes

- Called Ahamkara - Attributes are emotions marching past over ever experienced continuous “I am”. - This Jnanam is called Atma Jnanam.

- Pure Chaitanyam, Chit and pure Sat

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• Atma Jnanam is new perception of ever experienced “I” excluding attributes. Before Study -

Included Attributes. Ahamkara. Emotions join “I am”. I am angry, Rich. Can’t claim Aham Brahma Asmi. I take incidental attributes also as my Intrinsic Nature because of ignorance.

After Study - Thorough wisdom excludes attributes, distinct from me. - Absolute Atma, Sakshi. - Reclassification. - Emotions segregated from “I am”, can claim Aham Brahma Asmi. - New perception, not new experience. - Learn to live as I am, without anger, desire.

e) Guru Prakati Karoti : •

Guru reveals, Nirvana Shatkam :

I am not the state of envy and passion or the emotions of greed and attachment. Neither I am intoxication nor I am the emotion of jealousy. And I am not even the four Purushartha — Dharma, Artha, Kama, and Moksha. I am the eternal happiness or bliss state, I am Shiva, I am Shiva.||3||

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Example : •

Girl before / after marriage, cognitive perceptive change, weight height same.

•

In Atma Jnanam, Internal change w.r.t “I am”.

f) Bajatam : •

Seekers who are willing for “new look I”.

How does Guru reveal ? 2 Methods Verbal

Non Verbal

Sthula, Sukshma, Karana Shariram Ahamkara, Suffering, Samsara

- Badraya Mudraya. - Auspicious Hand Gesture. “I am” index finger joins thumb, absolute Brahman. Index Thumb

Chin Mudra

Atma

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Mediation Verse 1 :

(Salutations to Sri Dakshinamurthy) Whose Exposition through Profound Silence is Awakening the Knowledge of the Supreme Brahman in the Hearts of His Disciples; Who is Himself Youthful, but is Sitting Surrounded by Old and Great Sages who are Devoted to Brahman, The Hands of the Supreme Spiritual Teacher is Forming the Cin-Mudra (gesture of the Knowledge of Brahman) and Whose Appearance is Still and Blissful, Who is Rejoicing in His Own Self which is reflected on His Blissful Face; Salutations to Sri Dakshinamurthy. [Verse 1]

I Plus attributes - Relative I, Vishwa, Teijasa, Pragya, Ahamkara. - Subject to arrival, Departure. - Unreal - Not Integral part of I. •

Minus Attributes -

Absolute I, Sakshi I. Non – Householder “Free I”. Real I, Sat Chit I. Jadah – Unintelligent Intellect. Inherent in all states of experience.

To that Guru, who gives me knowledge of attributeless I, who teaches me to have a new perspective without looking for a new experience… I prostrate. 100

Verse 8 :

He, who is the Purusa, whirled in maya, sees, in Himself, the world of cause-effect diversely related as possessor and possession, father and son, and as teacher and taught, both in the state of waking and of dreaming;… to Him, the divine teacher, Sri Daksinamurty, is this prostration. [Verse 8] • As long as I have a vision of Sat Chit, attributeless Atma, I am free. • Moment I loose sight of this attributeless I, because of powerful Maya, Avidya, there arises a confusion, error. • What happens when I become Ahamkara I – Vishwa, Teijasa, qualified I, is described in this verse. • Once I fall, I can’t avoid relationship with relevant world – Waker I – related to Jagrat Prapancha, Dream I – related to Svapna Prapancha. • Asanga I – becomes Sanga I, relationless Atma becomes related Ahamkara. • What all relationships possible? • Karana – Karya Sambandha. 101

Waker I :

• Look at myself as a result of past Karma, Punyam, Papi worried about Jatakam, product of Sanchita, Agami, Prarabda. Karma

Karyam

Karanam

I – Jiva

Mandukaya Upanishad : Gauda Pada • Kartru Karma Sambanda • I am a product of my own destiny as Ahamkara • Absolute ‘I’ is in which whole creation comes and goes

Verse 1 :

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence) The Entire World is Like a City Seen within a Mirror, the Seeing happening within One's Own Being, It is a Witnessing happening within the Atman, (the Witnessing) of the Externally Projected World; Projected by the Power of Maya; As if a Dream in Sleep, One Experiences this Directly (this Play of Maya) during Spiritual Awakening within the Non-Dual Expanse of One's Own Atman, Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy. [Verse 1] 102

• Nijantra.

• That absolute ‘I’ has become miserable Ahamkara ‘I’, running after astrologer. a) Sva Swami Sambanda : Segment of World - House, Sishya, Putra - Possessed Material Cause

Ahamkara - Possessor - Miserable.

•

Conversion is caused by what?

•

Maya, Avidya, Veiling Power.

•

Most are in state of ignorance, Do not own up Sakshi I.

•

Remain as empherical Ahamkara.

b) Eshaha Purushaha Paribrahamitaha : • Spiritually Illiterate confused because of ignorance. • Instead of taking original Sakshi Svarupa as myself, I take incidental Ahamkara as myself. • As Ahamkara, I will always be relative Individual, related to external world. • Asanga Sakshi becomes Sasanga Jivaha. • Relationless Sakshi has now fallen to relative Samsari I. • Because of Kala, Prarabda, problem free relationship does not exist. • Sakshi I ever free.

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• Jivatama “I” product of own past Karma. • My Prarabda has given me this physical, emotional, Social Personality. Jagrat, Svapna -

Karyam Sishaya – Acharya Pitru - Putra Relative I is role playing I, in Svapna + Jagrat.

Sushupti - Karanam for my situations.

• In Sushupti, death, no permanent solution as Punar Janma brings Sambanda and Samsara. • Jiva Purusha really Sakshi, Maya Paribramita, confused. • Confusionless I (Inner essence) is really Dakshinamurty. • To that Guru Murty who has now put Vesham of Ahamkara, Ishvara Guru Murty my Namaskara. • Actual teaching of Dakshinamurty over in verse 8. • 2 Verses are winding up verses added by someone later.

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Verse 9 :

He, whose eight-fold forms are the “Earth, Water, Fire, Air, Ether, Sun, Moon and Jiva”, and who manifests Himself as this universe of the movable and immovable objects – and besides which, the Supreme all-pervading lord, there exists nothing to those who reflect well upon… to Him, the divine teacher, Sri Dakshinamurthy, is this prostration. [Verse 9] Lord – 3 levels Eka Dhyana Sloka -3 : - Chitram… - Personal God.

Aneka - Verse 9 - Lord Shiva in Rudram is Visvarupa Ishvara. - Gita Chapter 11

Arupa - Non Personal Transcendent

Dhyana Sloka :

105

It is indeed a strange picture to behold; At the root (i.e. base) of a Banyan Tree are seated old Disciples (i.e. aged Disciples) in front of an Young Guru, The Guru is Silent, and Silence is His exposition (of the Highest Knowledge); and that (Silence) is severing the doubts (automatically) from the minds of the Disciples. [Verse 3]

a) Vishwato Mukha Dakshinamurty : • 8 fold factors in creation. • Ashta Murty – 8 Facets. 8 facets 5 Elements - Modification - Buta Prapancha

-

Bautika Prapancha - Product of 5 elements - 14 Lokas - Sun, Moon, are representatives.

In Animate Objects. Achetanam. Cosmos – Body of Ishvara. One Body (Avatara under tree). Vishvam Rupam (Shariram).

One Chetanam - Pumah Jiva - Chetanam from Ant to Brahmaji.

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b)

Bhur

- Earth

Ambasi

- Water

Analaha

- Fire

Anilaha

- Air

Ambaraha Ahanarthaha

- Space - Sun (Lord of Day)

Himanshu

- Moon (Lord of Night) - Cool Rayed One

Puman

- Jiva Rashis - Chetana

• In Vishva Rupa Shiva, Vishnu, Devi, All deities no difference. • Eka Rupa Varies. b) Nanyat Kinchit Nasti : •

There is nothing else in creation other than Vishvarupa Dakshinamurty.

c) Param : •

Absolute.

d) Vibhum : • All pervading. • Parasmat Param Vibhum – Other than all pervading, absolute Kinchit Na Asti.

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Gita : There is nothing whatsoever higher than Me, O Dhananjaya. All this is strung in Me, as clusters of gems on a string. [Chapter 7 – Verse 7]

• Body – is Achetana part of Dakshinamurthy. • Can’t say God and World. Mistaken God

Right World

Is World

Is God

• World for deluded is God for wise.

e) Vimrishatam : •

For thinking, refined people, scripturally educated, wise people there is no world other than Dakshinamurty.

• Tasmai Sri Gurumataye ………. I offer my Namaskara. Use verse in two ways Before Study

Upasana

After Study

Nididhyasanam 108

After Study :

• Vishvarupa Dakshinamurty is a fact. • No world other than Dakshinamurty. • There is no world other than God. • Nididhyasana sloka for wise.

Mundak Upanishad :

Verily, all this is the Immortal Brahman. He is everywhere – above, below, in front, at the back, on the right, on the left. All this world is indeed the Supreme Brahman. [II – II – 11] • Braheiva Tad Amrutam Purasat, Brahma Pashchat. Before Study : •

Vishva Rupa Upasana Sloka.

• What is the uniqueness of this Sadhana? • Instead of taking an Idol, learn to take whole universe as Maha Shiva Linga. • Invoke the lord upon the Universe, like revering Ganga Mother as God. • Unless it is understood as a fact, imagine, learn to visualise. • Imagine Aham Brahma Asmi, called Aham Graha Upasana.

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Verse 10 :

The Knowledge “all-this-atman” (Sarva-atmatvam) has been explained in this hymn and so, by hearing it, by reflecting and meditating upon its meaning and by reciting it, one will attain that divine state, endued with the glory of the all-self-hood, along with the permanent eight-fold holy, powers of Godhood. [Verse 10] Phala Sruti : • In verse 9, Sarvatma Bhava has been taught by me, condensed essence of all Upanishads, Prasthana Trayam.

a) Sarvam Atma iti Bava : •

Everything in creation is Atma alone.

•

Other than Atma nothing else exists.

•

So called Jivatma is Mithya, it has content of Atma alone.

Ornament - Gold with different name. - Not separate substance.

Anatma Prapancha - Atma with different name. 110

• Sarvam Atma Iti Bava = Aikyam, Sarvatmatvam.

• Brahma Satyam, Jagan Mithya, Jeevo Braheiva Na Paraha. • This Vedantic essence has been taught in 9 verses. b) Amusmin Sthave : • Tavam – In this hymn, Stotram, praise of lord.

• Here in capsule form, elaborated in Prasthana Trayam. • One who wants to do Vedanta Sravanam, Mananam, Nididhyasanam can do Dakshinamurty Sravanam again and again. • Both can give Moksha Phalam. c) Asya : •

Seeker of Moksha.

d) Sravanat : •

Do Sravanam – Systematic study under guidance of a competent teacher for a length of time.

e) Tadartha Mananat : •

Clear doubts by Mananam.

f) Sarva Atmatva Vibhuti Sahitam : • There is nothing other than me, the Atma.

• I am all. 111

• I alone am in the form of everything, Advaitam. • Not easily acceptable.

• Until intelligence accepts, Unless it is a fact, without protest by my Buddhi, do Mananam. g) Dhyanat : • Later assimilated, so that it becomes my second nature. h) Sankirtanat : 2 Meanings Mere Parayanam - For one without Sadhana Chatustaya Sampatti. - Not fit for Sravanam, Mananam, Nididhyasanam. - Will gradually grow. - Daily Chant - Will give opportunity for Sravanam.

Nididhyasanam -

For qualified Person. After Sravanam, Mananam. Share wisdom with others. Give opportunity to dwell on teaching without distractions. - Teacher requires absolute focus.

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Meditation Definition :

• Vijatiya Pratyaya Anantarita Sajatiya Pratya Pravaha. • Focused thoughts on one subject without disturbance from dissimilar thoughts. • By teaching, Guru Sishya Parampara is maintained. • What is the result?

i) Sarvatma Maha Vibhuti Syat : • Will attain greatest glory called “ Sarvatmatvam”, wisdom, I am everything, no second thing to frighten me, hurt me. • This wisdom, Non dual status, Advaitam is called Sarvatmatvam. • Maha Vibhuti, greatest glory called Kaivalyam , Non dual transcendent state. j) Ashtada Parinatam Aishvaramcha Ashta Murty : •

Eightfold Aikyam is Ishvaratvam, Dakshinamurty Bhava.

•

I will attain status of Ashta Murti Dakshinamurty, Vishvamurty Dakshinamurty Aikyam.

•

I can claim I am all pervading Dakshinamurty.

Kaivalya Upanishad :

In me alone everything is born ; in me alone does everything exist and in me alone gets everything dissolved. I am That non-dual Brahman. [Verse 19] 113

k) Ashta Parinata Aishvaryam : 2nd meaning • Will attain Ashta Siddhi Anima, Mahima, Lagima. • 8 miraculous powers, Jnani will get, this meaning generally not accepted. l) Ishvaratvam Svataha : • He becomes master of everything, no more Dasa, Mukta Purusha, Mastery, freedom. • No more afflicted by world and events. Gita : He, whose mind is not shaken up by adversity, and who, in prosperity does not hanker after pleasures, who is free from attachment, fear and anger is called a Sage of steady Wisdom. [Chapter 2 – Verse 56]

• Fluctuating situations birth – Death, Loss – Gain, do not have capacity to enslave me. Gita : Having made pleasure and pain, gain and loss, victory and defeat the same, engage in battle for the sake of battle; thus, you shall not incur sin. [Chapter 2 – Verse 38]

• • • • • •

Equanimity called Swamitvam, therefore called Anandaha. Aswani = Samsari, Dukhi = No Samatvam. Gloom indicates Samsari, Bloom indicates Moksha. Svataha, Natural Moksha he claims. Jeevan Mukti Jnani claims, which leads to Videha Mukti. This is Phalam for Dakshinamurty Stotram Sravanam, Mananam, Nididhyasanam.

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SUMMARY

Summary - 10 Verses Verse 1 – 4

Verse 5

Verse 8

Essence of Vedanta

- 4 Deficiencies in intellect. - Stree, Bala, Andah, Jada. - Unreleased, undeveloped, unaided, unintelligent. - Deha, prana, Indriya, Buddhi Sunya Vadis Enumerated.

- Sakshi puts Vesham of Pitru – Putra, Guru – Sishya.

Sat : - Essence of Paramatma. Chit : - Essence of Jivatma. - I Sat Chit Atma am essence of whole creation. - Creation rises, rests in me. Kaivalya Upanishad : - Mei Eva Sakalam… [Verse 19] - Attributed Ahamkara, attributeless Sakshi.

Verse 6 - Refutation of Shunya Vada. - Important Sloka

Verse 9 - Sarvatma Bava. - Ashtada Prakrti. Verse 10 Phalam : - Jeevan Mukti - Videha Mukti.

Verse 7 1

Kaivalya Upanishad :

In me alone everything is born ; in me alone does everything exist and in me alone gets everything dissolved. I am That non-dual Brahman. [Verse 19]

Note : a) Verse 1 – 4 → Vedanta Teaching

b) Verse 5 – 6 → Refutation of other system. c) Verse 7 – 10 → Reassertion of Vedanta.

2

Summary Topic I : Essence of Vedanta Mahavakya Analysis : Verse 1 to 4 Verse 1 :

He who experiences at the time of realization his own immutable Self-in which the Self alone plays as the universe of names and forms, like a city seen in a mirror, due to the maya power as though produced outside, as in a dream, to him, the divine teacher, Sri Daksinamurty, is this prostration. [Verse 1] Tvam Pada – Analysis of Individual Jiva : • Relationship between consciousness and matter.

• Adhishtana – Adhyasa Sambanda. • Substratum – Superimposed relationship. • Relationless – Relationship. 2

• Example : o City in mirror. o Dream World in wakers mind. o Movie in Tv Screen.

o Waking world in Satchit Ananda Atma. • Real I – experienced I Atma

Body – Mind – World

Adhishtanam

Adhyasa

Satyatvam

Mithya

Asangatvam

Sangha

Advitiyam

Dvaitam

• I am always experiencing myself, loose connection with body – mind world when they are disfunctional. • Jivas sorrow because of Maya, identification with mind. • Enlightened Jiva recognizes nature of Ishvara as self.

3

Verse 2 :

He who, like a juggler or a great yogi, unrolls this universe just out of His own free-will-the universe, which before creation remained unmanifest like the future tree in a seed and has later on projected Himself out to be the world of endless variety, due to the delusory play of time and space, both the products of maya... to Him, the divine teacher, Sri Dakshinamurty, is this prostration. [Verse 2]

Creation : • 3 Gunas, (Gita / Tattva Bodha) • 5 Elements (Taittriya Upanishad) • 3 Elements (Chandogya Upanishad) Tat Pada : Analysis of Ishvara • Brihadaranyaka Upanishad – Ghata Bashyam. • Pot not creation but manifestation. • Sat Karya Vada established. 3

• Example : o Oil in seed, butter in milk, juice in Sugarcane, tree in seed. o Maya Shakti of Lord Manifests, unmanifests world. o Bhagawan is remainder, Adisesha, when time – space collapses. Verse 3 :

He whose manifestations – which are themselves nothing but the Reality – appear as the objects of the world; He, who imparts to those who have surrendered to Him, direct enlightenment, through the vedik commandment “That Thou Art”, and after the direct experience of which there is no more any return to the “ocean” of worldly existence.... to Him, the divine teacher, Sri Dakshinamurty, is this prostration. [Verse 3]

Aikyam : Relationship between Jagat Karanam Brahman and Avastha Traya Sakshi, Jivaha • Body – Consciousness – Tvam Pada • World – Existence – Lakshyartha Pada, Tat Lakshyartha 4

• 5 features of Sat and Chit. • Pure Consciousness (Jivatma) = Pure Existence (Paramatma). • 2 Examples : o Light without objects o Space – without objects. • Witness Atma – without thoughts, objects is Sat – Chit Ananda. • Jivatma – Paramatma not 2 separate entities. I – Sat Chit Atma (Common entity reality) Lend Chit to Body, become Aham

Lend Sat to Jagat non - Self

Atma

Anatma Idam

• Example : o Waker lends Satchit to dreamer. o Atma lends Satchit to waker. 5

Verse 4 :

He, whose intelligence “flashes” outside through the eyes and other sense-organs, just like the bright light of a great lamp placed in a jar having many holes, and after whose shining, this whole universe of “objects” shines... to Him, the divine teacher, Sri Daksinamurty, is this prostration. [Verse 4] • How can I be one with Ishvara? • I can be part and belong to Ishvara – confusion resolved here. Blankness : • Atma = Chaitanya Svarupam, inside the body with 5 sense Apertures = Aham in the body Samanya Chaitanyam. • Objects = idam, Visesha Chaitanyam. • Self luminous – Atma. • Non luminous – world 6

• Example : o Room lit by sunlight reflected in mirror. o Pot with holes, light

• Do objects exist themselves or they exist because of Chaitanyam? • Ishvara lights up universe and makes it known.

6

Topic II : Refutation of other Philosophers : Verse 5 – 6 Verse 5 :

He who removes all the terrible misconceptions, created by the deluding play of maya – in those, who, intellectually innocent as a woman-child-blind-idiot and consider the reality as their body or their prana or their senses or their ever-changing intellect or as mere void and through error (mis-conception) – declare them to be the only reality... to Him, the divine teacher, Sri Daksinamurty, is this prostration. [Verse 5] Possible delusions, Atma – taken as : • Body – Charvakas.

• Physiology – Pranavadi. • Sense organs – Indriyavadi. • Intellect (Reflected Consciousness) – Buddhi Vadi. 7

Blankness : • Shunya Vadi. 4 kinds of Intellects caused by Maya Shakti : Stree :

• Emotionally overpowered intellect, restless intellect Bala : • Immature, undeveloped intellect Andah :

• Unaided, blind - Intellect Jada : • Obstructed, inert, unintelligent intellect. Maya : • Avarna – Veils Atma – Cause of Ignorance • Viskhepa – Cause of Confusion.

8

Verse 6 :

On folding up all the functions of the senses, He who enters into a state of deepsleep and there becomes existence veiled in maya, like the sun or the moon during eclipse, and who, on waking, remembers to have slept... to Him, the divine teacher, Sri Daksinamurty, is this prostration. [Verse 6] • Refutation of Shunyavadi. • In sleep – existence veiled in Maya. • Moon, Sun veiled in eclipse.

• I am only Bokta in dream. • I am Ajnata in sleep. • Deep sleep unqualified existence not blankness. • Existence qualified, available for transaction in waking.

• Space positive entity, not emptiness. 9

• Sanmatra – non-transactional existence I am in sleep. • Doctor I – Yogi I = Qualified I. • In sleep – pure existent, consciousness I. • Maya covers senses, transactions of waking.

• General existence eclipsed like sun. • Vikshepa swallowed by Avarna. • Waking – Visesha Sattva, knower, attributed I. • Sleep – Samanya Sattva.

• Sat – can’t be nonexistence. • Asat – Nonexistent cant be Sat. • In sleep I am in unmanifest form, attributeless I. • Pratya Bhijnya – I say I slept well. • Guru Gives teaching : o You are ultimate consciousness. • Truth = Guru = Dakshinamurthy = Consciousness – Expresses as Jiva, Jagat, Guru. • Consciousness is real I, pure existence appears as Universe. • Existence – Savisesha, Nirvisesha.

10

Topic III : Reassertion of Vedanta : Verse 7 – 10 Verse 7 :

He, who, through the auspicious sign of knowledge (jnana-mudra), reveals to his devotees His own Self—which persists in all stages of age (childhood, boyhood, youth and old age), in all states (waking, dreaming and deep-sleep) and in all other conditions—and who constantly manifests Himself inwardly as “I”… to Him, the divine teacher, Sri Daksinamurty is the prostration. [Verse 7] • Nonvariable I in childhood, boyhood, youth, old age. • Atma – Anubava continuous experience. • Don’t verbalise in sleep. • Atma not special experience in meditation.

• Atma I – with attributes called Ahamkara. • Atma without attributes called Sat Chit Ananda. 11

Chin Mudra : ➢ 3 Long Fingers → 3 States, 3 Bodies ➢ Index → Ego ➢ Thumb – Atma / Brahman • Dakshinamurthy is Sakshi Chaitanyam revealed by Chin Mudra, Aham in us. • Example : Person with Wig / without Verse 8 :

He, who is the Purusa, whirled in maya, sees, in Himself, the world of cause-effect diversely related as possessor and possession, father and son, and as teacher and taught, both in the state of waking and of dreaming;… to Him, the divine teacher, Sri Daksinamurty, is this prostration. [Verse 8]

• As long as I have vision of Sat – Chit, attributeless Atma, I am free.

12

• Ahamkara I – bound, qualified I. • Waker I – Related to Jagrat Prapancha • Dreamer I – Related to Svapna Prapancha. 2 Sambanda Karya - Karana -

Waker I Punya – Papa Karma – Jeeva I Social, secular relationships

Adhishtana Adhyasa - Atma – Karana Shariram and Karana Prapancha.

• Absolute I, Sakshi I becomes incidental Ahamkara I.

• Asanga I becomes Sasanga I. • Relationless Sakshi becomes Samsari I. • Prarabda gives Ahamkara I. • Jiva – Ahamkara is really Sakshi I.

13

Verse 9 :

He, whose eight-fold forms are the “Earth, Water, Fire, Air, Ether, Sun, Moon and Jiva”, and who manifests Himself as this universe of the movable and immovable objects – and besides which, the Supreme all-pervading lord, there exists nothing to those who reflect well upon… to Him, the divine teacher, Sri Dakshinamurthy, is this prostration. [Verse 9] • Lord = Vishwarupa Ishvara. • 5 elements + Sun + Moon + Jiva. • Mistaken God = World.

Upadesa Sara : Verse 5

Serving the world with the attitude of serving the Lord is the (true) worship of the Lord, who is the wielder of the eight-fold-forms. [Verse 5] 14

Verse 10 :

The Knowledge “all-this-atman” (Sarva-atmatvam) has been explained in this hymn and so, by hearing it, by reflecting and meditating upon its meaning and by reciting it, one will attain that divine state, endued with the glory of the all-self-hood, along with the permanent eight-fold holy, powers of Godhood. [Verse 10] • Phala Sruti. • Everything in creation is Atma I – alone. • I am all pervading Dakshinamurthy, Moksha claimed • Our Journey begins with I am the body and ends with “I am all”. • Repeatedly listen to 10 verses till Atma Jnanam is clear and I can claim without any doubts.

15

OM POORNAMADAH POORNAMIDAM POORNAATH POORNA MUDACHYATE POORNASYA POORNA MADAAYA POORNAME VAAVA SISHYATE OM SHANTI SHANTI SHANTI HI That is Whole, this is Whole ; from the Whole, the Whole becomes manifest. From the Whole, when the Whole is negated, what remains is again the Whole.