Having discussed the "Thing, Word and Idea" triad of static aspect of Iswara and the relativity between them in an earlier post, this is my attempt to bring another triad of Time, Change and Process related to the Dynamic aspect of the God.
Change:
Change is relative to a thing. It could be two ways, A thing is said to have a change with respective to a property provided at time T1 it has one value and at time T2 a different value. E.g. A red thing becoming a blue thing.
A thing is said to have change with respective to its make-up provided at the time T1 it has parts P1 and P2 and at time T2 it has either lost P1 or P2 or acquired another Part P3. So, the consisting parts have changed the make-up of the thing.
Process:
Process is the "act of becoming" for a conscious thing. It has a start and end. The process will start with the will to change (in state of a property or the make-up) and complete when it accomplishes that desired change in the thing.
Time:
The change in the apparently unconscious things (insentient beings) is caused by the will of God. They are the processes like day and night, bright half and dark half of the month, seasons, YEAR - they are used as TIME to mark the other changes. As a shorter scale a blink of the eye, a respiration, a beat of the heart etc., are also belong to the universal processes.
The time is the synchronizing element for events. This is a cyclic process of unitary change - called vibration, spandana or Asvasa. This is the background screen on which all the events (changes) are projected on to.
How to understand this Dynamism:
Any "thing" which is subjected to "change" due to a "process" over "time" can't be permanent.
a. An aggregate thing which has parts is subjected to change due to further aggregation or dis-aggregation of parts.
b. If a property (GUNA or QUALITY) which is auspicious (good etc.,) which is subjected to change can turn out to be the completely opposite quality over time.
The Result:
This knowledge is called VIVEKA - discrimination. This VIVEKA causes VAIRAAGYA - detachment from the changing things. The detachment leads to removal of delusion (nir-moha). This will further lead to one pointed concentration. With this one pointed concentration(nischala-chitta) one attains the final release from Actions (jeevan-mukti) due to the right identification with the unchanging eternal thing (Brahma).
I am THAT unchanging absolute reality which is the source of TIME & SPACE.
saakshi cheta kevalo nirguNasca. - Svetasvatara Upanishad (VI-11)
Tuesday, December 16, 2008
Tuesday, December 2, 2008
Owner and Knower of the Field
There is really an important difference between the "Knower" and the "Owner" of the Field (kshetra).
What is the Field?
It is the World/Universe [what appears in a larger sense] and Body/Mind/Intellect [what sees]; both the Seen and Seer are part of the Field.
Owner?
The Seer "thinks" that it is the OWNER of "some of the Seen" and it wants to expand the OWNERSHIP to the rest of the Seen. This is the nature of the OWNER.
Let us see the two important properties of this OWNER:
1. This OWNER thinks that he is conscious. Thinks that he has his OWN awareness.
It is like one of the cells of the body thinking that it is independent, it gets oxygen and food on its own effort, it has to work to sustain and build itself and it is distinct from its environment. Each cell of the body is part of a subsystem, all the systems put together it is the BODY. The consciousness is ONE across the body which supplies awareness to all the cells. Similarly, all the consciousness/awareness seen all over the universe is ONE. So, thinking that each individual body has its own awareness/consciousness is a fallacy.
2. This owner draws an imaginary boundary, assumes OWNERSHIP within the boundary and Identify itself with this boundary.
But this OWNER is just the THINKER (mind); Who thinks that he owns some of the Field. It is clear that "this OWNER" is not different from the Field itself. The Field includes this Body/Mind/Intellect. Hence this idea of OWNERSHIP is a fantasy.
{This OWNER is EGO - the Illusory Thing}
Knower - kshetrajna
Knower is the one who knows the true nature of the Whole Field. The Field as a "thing-in-itself" as a whole devoid of words and ideas. {Please refer to the Thing, Word and Idea post} The object of the Knower is the Intellect, through which the rest of the Field is seen. To Know a thing in itself one has to completely pervade that thing. So this Knower pervades the whole of the Field and completely distinct from it at the same time ONE with it.
{This Knower is SELF - REAL THING}
Conclusion:
A OWNER can never be a Knower and vice-versa. A OWNER is assumed in the KNOWER. OWNER is missing the first "K" and confused over the letters "O" & "W".
The goal is to be the Knower, by filling up the correct understanding and removing the confusion.
I am the Knower of this Field, I OWN nothing - absolutely nothing.
Note: The above is an attempt to put the Words of Lord in my own Language...
Any reader interested can get hold of the original holy book Srimad Bhagavad Gita. Chapter -XIII explains the nature of Kshetra and the Kshetrajna.
Om Tat Sat.
What is the Field?
It is the World/Universe [what appears in a larger sense] and Body/Mind/Intellect [what sees]; both the Seen and Seer are part of the Field.
Owner?
The Seer "thinks" that it is the OWNER of "some of the Seen" and it wants to expand the OWNERSHIP to the rest of the Seen. This is the nature of the OWNER.
Let us see the two important properties of this OWNER:
1. This OWNER thinks that he is conscious. Thinks that he has his OWN awareness.
It is like one of the cells of the body thinking that it is independent, it gets oxygen and food on its own effort, it has to work to sustain and build itself and it is distinct from its environment. Each cell of the body is part of a subsystem, all the systems put together it is the BODY. The consciousness is ONE across the body which supplies awareness to all the cells. Similarly, all the consciousness/awareness seen all over the universe is ONE. So, thinking that each individual body has its own awareness/consciousness is a fallacy.
2. This owner draws an imaginary boundary, assumes OWNERSHIP within the boundary and Identify itself with this boundary.
But this OWNER is just the THINKER (mind); Who thinks that he owns some of the Field. It is clear that "this OWNER" is not different from the Field itself. The Field includes this Body/Mind/Intellect. Hence this idea of OWNERSHIP is a fantasy.
{This OWNER is EGO - the Illusory Thing}
Knower - kshetrajna
Knower is the one who knows the true nature of the Whole Field. The Field as a "thing-in-itself" as a whole devoid of words and ideas. {Please refer to the Thing, Word and Idea post} The object of the Knower is the Intellect, through which the rest of the Field is seen. To Know a thing in itself one has to completely pervade that thing. So this Knower pervades the whole of the Field and completely distinct from it at the same time ONE with it.
{This Knower is SELF - REAL THING}
Conclusion:
A OWNER can never be a Knower and vice-versa. A OWNER is assumed in the KNOWER. OWNER is missing the first "K" and confused over the letters "O" & "W".
The goal is to be the Knower, by filling up the correct understanding and removing the confusion.
I am the Knower of this Field, I OWN nothing - absolutely nothing.
Note: The above is an attempt to put the Words of Lord in my own Language...
Any reader interested can get hold of the original holy book Srimad Bhagavad Gita. Chapter -XIII explains the nature of Kshetra and the Kshetrajna.
Om Tat Sat.
Sunday, November 23, 2008
Thing, Word and Idea
They are distinct and not same.
A "thing" is a real entity which exists.
A "word" is a name represents an entity.
An "idea" is generated in the mind (memory) about a thing and its association to a word.
An example:
A COW as a thing is a cow. It is a specific entity which exists.
The word "cow" is a general name representing the thing cow for the people who speak English. The same thing is represented by multiple words, some call it a "gau", some others "aavu" etc., even in the same language there are multiple words representing the same thing....
The idea "cow" is the impression of the thing cow and its association with the word cow in the mind. One remembers a cow when the word "cow" is heard or read.
The Confusion:
Generally people disagree due to the difference in ideas. There is absolutely no possibility of difference or confusion within the essential nature of the "thing" itself.
People can't discriminate between these three and get into arguments. The agreement or disagreement is between two ideas and only between the ideas. The "thing-in-itself" is never impacted by ideas.
The Application:
Now apply this to the magic word "AHAM" or "I"
AHAM - "I" as a thing need to be understood completely. It is not the "I" as an idea in the Mind. The thing "AHAM" is absolute reality whereas the word "I" and the idea of "ego" are relative to the actual thing "AHAM" - "the self".
This confusion between the THING and IDEA is called "AVIDYA" - Ignorance; The root cause of {all misery in} the world.
Realizing the AHAM - "self" as a thing devoid of words and ideas is knowing one's own self; It is the highest goal of human form of life with its capability of discrimination.
Things can't be completely explained by the words or ideas. One should perceive the thing to realize it.
AHAM BRAHMASMI - I am THAT absolute reality.
ॐ तत् सत्
A "thing" is a real entity which exists.
A "word" is a name represents an entity.
An "idea" is generated in the mind (memory) about a thing and its association to a word.
An example:
A COW as a thing is a cow. It is a specific entity which exists.
The word "cow" is a general name representing the thing cow for the people who speak English. The same thing is represented by multiple words, some call it a "gau", some others "aavu" etc., even in the same language there are multiple words representing the same thing....
The idea "cow" is the impression of the thing cow and its association with the word cow in the mind. One remembers a cow when the word "cow" is heard or read.
The Confusion:
Generally people disagree due to the difference in ideas. There is absolutely no possibility of difference or confusion within the essential nature of the "thing" itself.
People can't discriminate between these three and get into arguments. The agreement or disagreement is between two ideas and only between the ideas. The "thing-in-itself" is never impacted by ideas.
The Application:
Now apply this to the magic word "AHAM" or "I"
AHAM - "I" as a thing need to be understood completely. It is not the "I" as an idea in the Mind. The thing "AHAM" is absolute reality whereas the word "I" and the idea of "ego" are relative to the actual thing "AHAM" - "the self".
This confusion between the THING and IDEA is called "AVIDYA" - Ignorance; The root cause of {all misery in} the world.
Realizing the AHAM - "self" as a thing devoid of words and ideas is knowing one's own self; It is the highest goal of human form of life with its capability of discrimination.
Things can't be completely explained by the words or ideas. One should perceive the thing to realize it.
AHAM BRAHMASMI - I am THAT absolute reality.
ॐ तत् सत्
Wednesday, November 5, 2008
Why? What? Who?
I have seen this question "Why?" many times in many contexts. But when we discuss about the subject of "Know yourself" the very first question generally asked is "Why?"
People say "I know myself, I am so and so, I am happy with this knowledge, I am what I am, I know everything about myself, WHY should I try to KNOW which is obvious? WHY?"
When I ask my seven year old daughter, "who are you?"
she will reply "I am your daughter"
then I ask her "From when?"
she would reply "From dd-mm-yyyy (her birthday)"
then I ask her "what were you before that?"
she thinks for a while and asks me
"who were you before you were born?" and asserts me that she was same as I was before we both were born.
See the implication here.
I was not who I am now, my daughter was not who she is now but we are same before we were born.....
then
WHO AM "I"? (that I before we were born)
If someone thinks birth is the beginning and death is the ending and there is nothing before the birth and nothing after the death then:
what are you for your great grandfather?
Is there a relation or not?
That is why one should know the real "I" (the self)
In Brihadaranyaka Upanisad sage Yajnavalkya says to his wife Maitrayi:
Ātmᾱ vᾱ are draṣṭavyaḥ śrotavyo mantavyo nididhyᾱsitavyaḥ: "O, Maitreyī, it is the Ātman that is to be beheld; it is the Ātman that is to be known; it is the Ātman that is to be searched for; it is the Ātman which is to be heard about; it is the Ātman which is to be thought in the mind; it is the Ātman which is to be meditated upon. There is nothing else worthwhile thinking, nothing else worthwhile possessing, because nothing worthwhile exists, other than This."
Om Tat Sat.
Yajnavalkya Jayanti - 05-November-2008
People say "I know myself, I am so and so, I am happy with this knowledge, I am what I am, I know everything about myself, WHY should I try to KNOW which is obvious? WHY?"
When I ask my seven year old daughter, "who are you?"
she will reply "I am your daughter"
then I ask her "From when?"
she would reply "From dd-mm-yyyy (her birthday)"
then I ask her "what were you before that?"
she thinks for a while and asks me
"who were you before you were born?" and asserts me that she was same as I was before we both were born.
See the implication here.
I was not who I am now, my daughter was not who she is now but we are same before we were born.....
then
WHO AM "I"? (that I before we were born)
If someone thinks birth is the beginning and death is the ending and there is nothing before the birth and nothing after the death then:
what are you for your great grandfather?
Is there a relation or not?
That is why one should know the real "I" (the self)
In Brihadaranyaka Upanisad sage Yajnavalkya says to his wife Maitrayi:
Ātmᾱ vᾱ are draṣṭavyaḥ śrotavyo mantavyo nididhyᾱsitavyaḥ: "O, Maitreyī, it is the Ātman that is to be beheld; it is the Ātman that is to be known; it is the Ātman that is to be searched for; it is the Ātman which is to be heard about; it is the Ātman which is to be thought in the mind; it is the Ātman which is to be meditated upon. There is nothing else worthwhile thinking, nothing else worthwhile possessing, because nothing worthwhile exists, other than This."
Om Tat Sat.
Yajnavalkya Jayanti - 05-November-2008
Thursday, October 23, 2008
Practice - Saadhana
"Simple Natural Living and Profound High Thinking" is what the Saadhana all about. Have Faith in this simple truth. That is saadhana. Saadhana is like the prescription to the disease. The result is restoration of Health - The original state.
Body:
What you eat is what you will become. Conquer the three inch long tongue. This is the first step of Saadhana. For the sake of this one small tongue the whole body is put to trouble by the ordinary human being. Without a healthy body, no further practice can be done.
Eat natural, simple, balanced food sufficient to maintain the body. Avoid excess of sweets, spicy food, oil, salt, and other strong tastes.
Sprouts, unpolished rice, pulses etc give wonderful nutrients to the body.
The age of cells on the tongue is about 14 days. If you strictly follow a satvic food continuously for 15 days, the new cells formed on the tongue will start liking and relishing the sattvik food.
Asana - The good posture of sitting, standing and in overall living to be inculcated.
Clean the body externally, give sufficient rest and sufficient entertainment to the body. (yukta ahara viharasya yukta cestasya karmasu, yukta svapnavabodhasya YOGO bhaviti duhkahaa - BG 6-17)
Vital Force (Prana):
The air outside when enters the body becomes vital force. Regulate the breathing process. Get to the rhythm of regular full capacity breath to fill and EMPTY the lungs. This will help cleaning the 80% of the toxins produced in the body.
Drink sufficient water, as the water only becomes Prana as per the Upanisads.
Drink water early in the morning, 1 hour before solid food and two hours after the food. It will help cleaning body from inside. (remaining 20% cleaning)
Mind:
Mind is nothing but the stream of thoughts, continuously changing and never sticking to one point. Try bringing the Mind to one place and one thought stream. Dharana and Pratyahara are the technical terms for this process. It is loosely translated into English as Meditation. Do meditation.
Naama Japa is an excellent tool for bringing the Idle mind to one pointed concentration. Take a favorite god and just repeat the name of the god. No praying for some worldly gain, no complaints to god, no requests, no desires.... Just chant the name. God knows what is best for you. He will surely give what you DESERVE. Have Faith.
Over a period of time the good qualities will automatically come into the mind.
Dama - control of senses in all situations
Daattam - charity to the needy ones in what you have
Daya - compassion to all beings
Use the mind as the tool to control the senses, developing the righteous path. To the continuous stream of right thoughts, unbroken and uninterrupted.
Knowledge (Vijnana):
Satsanga - Associate with the wise people. Associate with the SAT - the being. Association with wise alone can give the correct Knowledge.
Swadhyaya - Study the literature from divine scriptures.
Descriminative knowledge of eternal and non-eternal to be inculcated.
Whatever is produced, purified, transformed, obtained is NOT eternal. It could be destroyed, tainted, further transformed, lost over time.
Whatever has parts is NOT infinite.
The absolute whole without parts is the only eternal - That is supreme, That is self.
Vichara - Inquire into that self, The real I, the Subject without any objects.
Bliss (Ananda):
This is automatic for a Saadhaka who is regulating the food and posture, vital air, mind and developing virtues of dama, dattam, daya along with the association with the wise.
This bliss is infinite, everlasting and unending. - This is directly experienced. Yes - It is experienced directly - the original and natural state of the self.
Saadhana is not mere studying scriptures, discussing about the TRUTH. It is about practicing and directly realizing the TRUTH.
OM TAT SAT
Body:
What you eat is what you will become. Conquer the three inch long tongue. This is the first step of Saadhana. For the sake of this one small tongue the whole body is put to trouble by the ordinary human being. Without a healthy body, no further practice can be done.
Eat natural, simple, balanced food sufficient to maintain the body. Avoid excess of sweets, spicy food, oil, salt, and other strong tastes.
Sprouts, unpolished rice, pulses etc give wonderful nutrients to the body.
The age of cells on the tongue is about 14 days. If you strictly follow a satvic food continuously for 15 days, the new cells formed on the tongue will start liking and relishing the sattvik food.
Asana - The good posture of sitting, standing and in overall living to be inculcated.
Clean the body externally, give sufficient rest and sufficient entertainment to the body. (yukta ahara viharasya yukta cestasya karmasu, yukta svapnavabodhasya YOGO bhaviti duhkahaa - BG 6-17)
Vital Force (Prana):
The air outside when enters the body becomes vital force. Regulate the breathing process. Get to the rhythm of regular full capacity breath to fill and EMPTY the lungs. This will help cleaning the 80% of the toxins produced in the body.
Drink sufficient water, as the water only becomes Prana as per the Upanisads.
Drink water early in the morning, 1 hour before solid food and two hours after the food. It will help cleaning body from inside. (remaining 20% cleaning)
Mind:
Mind is nothing but the stream of thoughts, continuously changing and never sticking to one point. Try bringing the Mind to one place and one thought stream. Dharana and Pratyahara are the technical terms for this process. It is loosely translated into English as Meditation. Do meditation.
Naama Japa is an excellent tool for bringing the Idle mind to one pointed concentration. Take a favorite god and just repeat the name of the god. No praying for some worldly gain, no complaints to god, no requests, no desires.... Just chant the name. God knows what is best for you. He will surely give what you DESERVE. Have Faith.
Over a period of time the good qualities will automatically come into the mind.
Dama - control of senses in all situations
Daattam - charity to the needy ones in what you have
Daya - compassion to all beings
Use the mind as the tool to control the senses, developing the righteous path. To the continuous stream of right thoughts, unbroken and uninterrupted.
Knowledge (Vijnana):
Satsanga - Associate with the wise people. Associate with the SAT - the being. Association with wise alone can give the correct Knowledge.
Swadhyaya - Study the literature from divine scriptures.
Descriminative knowledge of eternal and non-eternal to be inculcated.
Whatever is produced, purified, transformed, obtained is NOT eternal. It could be destroyed, tainted, further transformed, lost over time.
Whatever has parts is NOT infinite.
The absolute whole without parts is the only eternal - That is supreme, That is self.
Vichara - Inquire into that self, The real I, the Subject without any objects.
Bliss (Ananda):
This is automatic for a Saadhaka who is regulating the food and posture, vital air, mind and developing virtues of dama, dattam, daya along with the association with the wise.
This bliss is infinite, everlasting and unending. - This is directly experienced. Yes - It is experienced directly - the original and natural state of the self.
Saadhana is not mere studying scriptures, discussing about the TRUTH. It is about practicing and directly realizing the TRUTH.
OM TAT SAT
Saturday, September 20, 2008
Yoga of Attaining Purushottama
Om Sri Gurubhyo Namaha.
This is an attempt to summarize the 15th Chapter of Srimad Bhagavad Gita which is the shortest and most profound. (this associates to the essential equality of in the mahavakya tat tvam asi)
15-1. He who knows the pipal tree, with its roots above and branches below whose leaves are Vedas and which is said to be imperishable (avyayam) is the knower of Veda.
15-2. Its branches spread up and down, nourished by the qualities (Guna), its buds are objects of senses (vishaya), its roots grow downward generating bonds of action in the world of men.
15-3. The form (rupam), its end or beginning (adi & anta) are not available here (in this world). Having cut down this pipal tree with strong roots (suvirudha mulam) with the weapon of dispassion (asanga sastrena dhruDhena chitva)...
15-4. that supreme state, reaching where one never returns, should be carefully searched. I take refuge) in that primal person, from whom, the creation (Pravritti) stemmed forth.
15-5. Without pride and delusion, free from attachment, dwelling constantly in the SELF, devoid of pairs of opposites, attain that imperishable state.
15-6. Neither Sun, nor Moon, nor fire shines there. Having gone there they return not. That is my supreme abode.
15-7. An eternal part of myself, having become a jiva, draws itself to senses and mind placed in matter.
15-8. When the jeeva acquires and leaves the body, it takes these(mind and senses) like fragrance (of flowers) carried by the wind.
15-9. He (jeeva) enjoys the objects of senses by presiding over (adhisThAya) the mind and senses.
15-10. The Ignorant (vimUDhA) dont see the one who is residing, departing and enjoying in the body, being enveloped by the qualities (gunas); but the wise see through the eye of Jnana.
15-11. Yogis by striving see him; People with impure heart (akruta-Atmanaha) though struggling can't see him being mindless (acetasah).
15-12. The splendor in sun, moon and fire; Know it to be mine.
15-13. Having entered the Earth, I support all the beings. Having become the sap I nourish all the plants.
15-14. Becoming the digestive fire (visvAnara) seated in the bodies of living beings and unite the life-breaths (prana,apana) I digest four kinds of foods.
15-15. I am seated in the hearts (buddhi) of all beings; From me memory, wisdom and also negation. And that which is to be known in all the vedas am I; and I am the author of all the vedas and vedanta.
15-16. There are two kinds of purushas in this world; the perishable and imperishable (kshara and Akshara). All these beings are perishable and the "Kutastha" is imperishable.
15-17. There is another supreme purusha (the paramatma or supreme person) prevading all sustains the worlds - He is Iswara.
15-18. I am beyond the perishable and also beyond the imperishable, therefore I am known as supreme soul (purushottama)
15-19. He who knows me as purushottama, un-deluded and all knowing, worships me with his whole being (sarva-bhavena)
15-20. Thus the most secret knowledge has been imparted by me. O Bharata! having known this be illumininated and work finished (buddhiman and kritakrutya).
Om Tat Sat.
This is an attempt to summarize the 15th Chapter of Srimad Bhagavad Gita which is the shortest and most profound. (this associates to the essential equality of in the mahavakya tat tvam asi)
15-1. He who knows the pipal tree, with its roots above and branches below whose leaves are Vedas and which is said to be imperishable (avyayam) is the knower of Veda.
15-2. Its branches spread up and down, nourished by the qualities (Guna), its buds are objects of senses (vishaya), its roots grow downward generating bonds of action in the world of men.
15-3. The form (rupam), its end or beginning (adi & anta) are not available here (in this world). Having cut down this pipal tree with strong roots (suvirudha mulam) with the weapon of dispassion (asanga sastrena dhruDhena chitva)...
15-4. that supreme state, reaching where one never returns, should be carefully searched. I take refuge) in that primal person, from whom, the creation (Pravritti) stemmed forth.
15-5. Without pride and delusion, free from attachment, dwelling constantly in the SELF, devoid of pairs of opposites, attain that imperishable state.
15-6. Neither Sun, nor Moon, nor fire shines there. Having gone there they return not. That is my supreme abode.
15-7. An eternal part of myself, having become a jiva, draws itself to senses and mind placed in matter.
15-8. When the jeeva acquires and leaves the body, it takes these(mind and senses) like fragrance (of flowers) carried by the wind.
15-9. He (jeeva) enjoys the objects of senses by presiding over (adhisThAya) the mind and senses.
15-10. The Ignorant (vimUDhA) dont see the one who is residing, departing and enjoying in the body, being enveloped by the qualities (gunas); but the wise see through the eye of Jnana.
15-11. Yogis by striving see him; People with impure heart (akruta-Atmanaha) though struggling can't see him being mindless (acetasah).
15-12. The splendor in sun, moon and fire; Know it to be mine.
15-13. Having entered the Earth, I support all the beings. Having become the sap I nourish all the plants.
15-14. Becoming the digestive fire (visvAnara) seated in the bodies of living beings and unite the life-breaths (prana,apana) I digest four kinds of foods.
15-15. I am seated in the hearts (buddhi) of all beings; From me memory, wisdom and also negation. And that which is to be known in all the vedas am I; and I am the author of all the vedas and vedanta.
15-16. There are two kinds of purushas in this world; the perishable and imperishable (kshara and Akshara). All these beings are perishable and the "Kutastha" is imperishable.
15-17. There is another supreme purusha (the paramatma or supreme person) prevading all sustains the worlds - He is Iswara.
15-18. I am beyond the perishable and also beyond the imperishable, therefore I am known as supreme soul (purushottama)
15-19. He who knows me as purushottama, un-deluded and all knowing, worships me with his whole being (sarva-bhavena)
15-20. Thus the most secret knowledge has been imparted by me. O Bharata! having known this be illumininated and work finished (buddhiman and kritakrutya).
Om Tat Sat.
Sunday, September 7, 2008
Raja Vidya Raja Guhya Yogam
OM SRI GURUBHYO NAMAHA.
This is the name of chapter 9 of Srimad Bhagavad Gita. Which means the King of Knowledge and the King of secrets. This chapter falls under the second six chapters of Srimad Bhagavad Gita and stress up on the THAT part of "TAT TVAM ASI"
9-1,2: Lord Sri Krishna declares that this chapter as purifier, highest and direct knowledge (pratyakshavagamam) which is Dharma, giver of happiness (sasukham kurvam) and imperishable (avyayam)
9-3: People without faith on this Dharma (the righteous path) will revolve in death and samsara (birth and death cycle)
9-4: This world is spread by the Lord who is formless. Lord says: "All beings have root in me"
9-5: "All the beings are not rooted in me" says lord - Look at this wonderful YOGA of Lord.
9-6: Lord gives an example of mighty air is rooted in Akasa (the space) but the space is never touched by the Air. This is to explain the previous two verses.
9-7,8 : All beings enter my Nature (prakruti) at the end of a world age (kalpa-kshaya) which I eminate at the beginning of the kalpa. I keep emanate them again and again by to force of Prakruti.
9-9: Actions do not bind me as I am seated indifferent and unattached to these actions. >>> This is an important statement made by Lord.
9-10: Under my supervision, Nature (prakruti) sends forth all animate and inanimate beings; Because of this O Kaunteya, universe revolves.
9-11: Not knowing me (the self) foolish people disregard me - who is the lord of all beings who is dwelling in this human body.
9-12: They (the foolish ones) with vain hope, worthless action, useless knowledge become refuged in demonic nature.
9-13: But the Great men take refuge in my divine nature, and knowing me to be the imperishable cause of all creation worship me with unwavering mind.
9-14: Ever Balanced (nitya yuktah) they worship me (the self) with devotion.
9-15: Some worship me with Knowledge, some with Sacrifice, in oneness and in multitude.
9-16: I am the sacrifice, oblation, offering to manes, medicinal plant, the mantra, butter, fire and the burnt offering. --> Declaring that he is all components of Sacrifice.
9-17: I am the father, mother, grandsire, supporter, rk, yajur, sama vedas and the one who is worthy to be known.
9-18: I am the path, husband, lord, witness, abode, shelter, lover, origin, dissolution, foundation, treasure-house and the seed-imperishable (bijam-avyayam)
9-19: I radiate the heat as SUN, I hold back and send forth the rain, I am immortality as well as death, I am the being and also the non-being. (sat, asat, ca, aham, arjuna!)
9-20,21: Those who perform sacrifice as per the three vedas, worshipping me (selfishly) will get purified by sin and attain the world of Indra and enjoy the heavenly pleasures. After the merits gets exhausted, they return back to this mortal world.
9-22: Those who worship me (the self) alone, thinking of no other and always absorbed in my thought, I will take care of their needs and protection. (yoga, kshemam, vahami, Aham)
9-23,24: Even the Devotees who worship other Gods with faith, they worship me alone. But these devotees not knowing me in essence (tattvena) they fall.
9-25: Those who worship Gods reach the worlds of Gods, who worship manes reach the world of manes, worship sprits will reach the world of sprits, But my worshippers will reach me.
9-26: A flower, leaf, fruit, water when offered with devotion, I accept it.
9-27, 28: Arjuna, whatever you do, whatever you eat, whatever you give or perform austerity, do that as an offering on to me.
Thus you will be liberated from the bonds of action, yielding good and evil fruit, and come to me by the YOGA of renunciation (sanyasa-yoga-yukta-atma)
9-29: I am equally present in all beings. None dear to me and none hateful. Who worship me with devotion they are in me and I am in them.
9-30 to 34: Hope for All
Even a great sinner, when taken up this Dharma, with devotion, he should be conidered as a saint as he has well begun. Without differentiation of caste, gender whoever takes refuge in me they will attain supreme goal.
So,
manmanaha bhava badbhaktha madhyaji mam namaskuru
mam eva eashyasi yuktva evam atmanam matparayanaha.
On me fix your mind, be my devotee, sacrifice to me, prostrate to me, Thus uniting yourself with me and completely depending on me, YOU shall come to ME.
Om tat sat.
This is the name of chapter 9 of Srimad Bhagavad Gita. Which means the King of Knowledge and the King of secrets. This chapter falls under the second six chapters of Srimad Bhagavad Gita and stress up on the THAT part of "TAT TVAM ASI"
9-1,2: Lord Sri Krishna declares that this chapter as purifier, highest and direct knowledge (pratyakshavagamam) which is Dharma, giver of happiness (sasukham kurvam) and imperishable (avyayam)
9-3: People without faith on this Dharma (the righteous path) will revolve in death and samsara (birth and death cycle)
9-4: This world is spread by the Lord who is formless. Lord says: "All beings have root in me"
9-5: "All the beings are not rooted in me" says lord - Look at this wonderful YOGA of Lord.
9-6: Lord gives an example of mighty air is rooted in Akasa (the space) but the space is never touched by the Air. This is to explain the previous two verses.
9-7,8 : All beings enter my Nature (prakruti) at the end of a world age (kalpa-kshaya) which I eminate at the beginning of the kalpa. I keep emanate them again and again by to force of Prakruti.
9-9: Actions do not bind me as I am seated indifferent and unattached to these actions. >>> This is an important statement made by Lord.
9-10: Under my supervision, Nature (prakruti) sends forth all animate and inanimate beings; Because of this O Kaunteya, universe revolves.
9-11: Not knowing me (the self) foolish people disregard me - who is the lord of all beings who is dwelling in this human body.
9-12: They (the foolish ones) with vain hope, worthless action, useless knowledge become refuged in demonic nature.
9-13: But the Great men take refuge in my divine nature, and knowing me to be the imperishable cause of all creation worship me with unwavering mind.
9-14: Ever Balanced (nitya yuktah) they worship me (the self) with devotion.
9-15: Some worship me with Knowledge, some with Sacrifice, in oneness and in multitude.
9-16: I am the sacrifice, oblation, offering to manes, medicinal plant, the mantra, butter, fire and the burnt offering. --> Declaring that he is all components of Sacrifice.
9-17: I am the father, mother, grandsire, supporter, rk, yajur, sama vedas and the one who is worthy to be known.
9-18: I am the path, husband, lord, witness, abode, shelter, lover, origin, dissolution, foundation, treasure-house and the seed-imperishable (bijam-avyayam)
9-19: I radiate the heat as SUN, I hold back and send forth the rain, I am immortality as well as death, I am the being and also the non-being. (sat, asat, ca, aham, arjuna!)
9-20,21: Those who perform sacrifice as per the three vedas, worshipping me (selfishly) will get purified by sin and attain the world of Indra and enjoy the heavenly pleasures. After the merits gets exhausted, they return back to this mortal world.
9-22: Those who worship me (the self) alone, thinking of no other and always absorbed in my thought, I will take care of their needs and protection. (yoga, kshemam, vahami, Aham)
9-23,24: Even the Devotees who worship other Gods with faith, they worship me alone. But these devotees not knowing me in essence (tattvena) they fall.
9-25: Those who worship Gods reach the worlds of Gods, who worship manes reach the world of manes, worship sprits will reach the world of sprits, But my worshippers will reach me.
9-26: A flower, leaf, fruit, water when offered with devotion, I accept it.
9-27, 28: Arjuna, whatever you do, whatever you eat, whatever you give or perform austerity, do that as an offering on to me.
Thus you will be liberated from the bonds of action, yielding good and evil fruit, and come to me by the YOGA of renunciation (sanyasa-yoga-yukta-atma)
9-29: I am equally present in all beings. None dear to me and none hateful. Who worship me with devotion they are in me and I am in them.
9-30 to 34: Hope for All
Even a great sinner, when taken up this Dharma, with devotion, he should be conidered as a saint as he has well begun. Without differentiation of caste, gender whoever takes refuge in me they will attain supreme goal.
So,
manmanaha bhava badbhaktha madhyaji mam namaskuru
mam eva eashyasi yuktva evam atmanam matparayanaha.
On me fix your mind, be my devotee, sacrifice to me, prostrate to me, Thus uniting yourself with me and completely depending on me, YOU shall come to ME.
Om tat sat.
Thursday, July 24, 2008
Karma Yoga - Thrid Chapter of Srimad Bhagavad Gita
Om Sri Gurubhyo Namaha.
Lord Sri Krishna explains the importance of Jnana and describes a "Stitha Prajna" - the person who is "established in wholesome knowledge" in the second chapter of Srimad Bhagavad Gita.
Arjuna gets a genuine doubt:
3-1 If the Knowledge is Superior to the Action (Karma) Why the Lord is pushing him to carryout action resulting in lot of killing (the war)?
3-2 Give me a sure single answer through which means I can reach the BLISS.
Thus inquired, Lord Sri Krishna replies:
3-3 In the world they are two paths 1. Jnana Yoga (Samkhya) 2. Karma Yoga (Yoga)
3-4 Perfection is not attained by simply renouncing ACTION alone.
3-5 Everyone is helplessly driven into action by the qualities (gunas) born of nature (prakruti)
3-6 Defines a Hypocrite. Who externally stops action, but mind dwells in the sense objects.
3-7 Defines "karma yoga" and the stress is on the word "asaktaha" - without attachment
3-8 Do the prescribed duties otherwise even maintenance of body is not possible.
3-9 world is bound by action. but, again stress on mukta-sangaha unattachment
3-9 to 13 Importance of performing action as sacrifice
3-14 declares that the creatures of the whole world is arise out of action
3-15 states that the action arises from Brahma and Brahma from the "Akshara" - the imperishable
3-16 Who follows the indriyas (indriya-aramaha) is living uselessly.
3-17,18 Clearly declares There is NO ACTION for the one who rejoices the SELF in SELF.
3-19 Again stress on un-attachment in performing action
3-20 Gives example of Janaka who has achieved perfection through Karma.
3-21 Whatever a great man does the normal people follow the same. So it is important to set the trend of selfless action.
3-22 Lord gives there is nothing for him to do or achieve but engage in action..
3-25 says as the ignorant perform action with attachment in the same way wise perform action without attachment
3-26 warns that the wise people should not create shake-up of the mind in the ignorant (buddhi-bhedam)
3-27 Is a great disclosure - states that ALL ACTION is done by the PRAKRITI born GUNAS. The one who is deluded due to EGO thinks that HE is the DOER.
3-29 Again states that wise men should not unsettle the minds of ignorant who are attached to the work
3-30, 31 clearly states to surrender ALL action to LORD and the one who follows the teaching will be FREED from ACTION.
3-34 states that the love and hate (raga and dvesha) are due to senses and objects and they obstruct the path of a seeker
3-35 stress the importance of SWADHARMA - ones own duty
Then Arjuna rises an important Question of WHY one COMMITS SIN? (3-36)
Lord answers that desire and hate are due to the quality called RAJAS and this rajas is the all-polluting foe - the main ENEMY within. Desire envelopes the wisdom. And asks Arjuna to sly this thing of sin which is the destructive of WISDOM.
Then progressively the mind is superior to the senses, reasoning (buddhi) is superior to mind and The supreme is superior to the buddhi (reason)
3-43 "Thus understanding HIM (the supreme) who is superior to the reason, restraining self by SELF sly thou, O mighty armed!, the enemy in the form of desire difficult to overcome"
with this lord finishes the THIRD Disclosure of Srimad Bhagavad Gita
In a nutshell ALL the action happens on its own due to the Gunas born out of Prakriti. Due to the desire one gets bound to the action. (both good and bad action bind - there is no exception) By performing action as sacrifice leaving everything to the LORD without any attachment one gets freed from ACTION.
Om Tat Sat.
Lord Sri Krishna explains the importance of Jnana and describes a "Stitha Prajna" - the person who is "established in wholesome knowledge" in the second chapter of Srimad Bhagavad Gita.
Arjuna gets a genuine doubt:
3-1 If the Knowledge is Superior to the Action (Karma) Why the Lord is pushing him to carryout action resulting in lot of killing (the war)?
3-2 Give me a sure single answer through which means I can reach the BLISS.
Thus inquired, Lord Sri Krishna replies:
3-3 In the world they are two paths 1. Jnana Yoga (Samkhya) 2. Karma Yoga (Yoga)
3-4 Perfection is not attained by simply renouncing ACTION alone.
3-5 Everyone is helplessly driven into action by the qualities (gunas) born of nature (prakruti)
3-6 Defines a Hypocrite. Who externally stops action, but mind dwells in the sense objects.
3-7 Defines "karma yoga" and the stress is on the word "asaktaha" - without attachment
3-8 Do the prescribed duties otherwise even maintenance of body is not possible.
3-9 world is bound by action. but, again stress on mukta-sangaha unattachment
3-9 to 13 Importance of performing action as sacrifice
3-14 declares that the creatures of the whole world is arise out of action
3-15 states that the action arises from Brahma and Brahma from the "Akshara" - the imperishable
3-16 Who follows the indriyas (indriya-aramaha) is living uselessly.
3-17,18 Clearly declares There is NO ACTION for the one who rejoices the SELF in SELF.
3-19 Again stress on un-attachment in performing action
3-20 Gives example of Janaka who has achieved perfection through Karma.
3-21 Whatever a great man does the normal people follow the same. So it is important to set the trend of selfless action.
3-22 Lord gives there is nothing for him to do or achieve but engage in action..
3-25 says as the ignorant perform action with attachment in the same way wise perform action without attachment
3-26 warns that the wise people should not create shake-up of the mind in the ignorant (buddhi-bhedam)
3-27 Is a great disclosure - states that ALL ACTION is done by the PRAKRITI born GUNAS. The one who is deluded due to EGO thinks that HE is the DOER.
3-29 Again states that wise men should not unsettle the minds of ignorant who are attached to the work
3-30, 31 clearly states to surrender ALL action to LORD and the one who follows the teaching will be FREED from ACTION.
3-34 states that the love and hate (raga and dvesha) are due to senses and objects and they obstruct the path of a seeker
3-35 stress the importance of SWADHARMA - ones own duty
Then Arjuna rises an important Question of WHY one COMMITS SIN? (3-36)
Lord answers that desire and hate are due to the quality called RAJAS and this rajas is the all-polluting foe - the main ENEMY within. Desire envelopes the wisdom. And asks Arjuna to sly this thing of sin which is the destructive of WISDOM.
Then progressively the mind is superior to the senses, reasoning (buddhi) is superior to mind and The supreme is superior to the buddhi (reason)
3-43 "Thus understanding HIM (the supreme) who is superior to the reason, restraining self by SELF sly thou, O mighty armed!, the enemy in the form of desire difficult to overcome"
with this lord finishes the THIRD Disclosure of Srimad Bhagavad Gita
In a nutshell ALL the action happens on its own due to the Gunas born out of Prakriti. Due to the desire one gets bound to the action. (both good and bad action bind - there is no exception) By performing action as sacrifice leaving everything to the LORD without any attachment one gets freed from ACTION.
Om Tat Sat.
Thursday, June 26, 2008
Importance of Unlearning
Advaita Saadhana is nothing but a carefully drawn process of unlearning.
From a beginning less period, the individual jeeva learns the identification (or rather mis-identification) to the body, senses and mind and strongly believes that the mind and ego are the real self.
From this basis mis-identified thought of AHAM KARTA or "I am the doer" or with the "agentship or agency" one learns everything.
Learning leads to conviction in the concept. The concept of pain and pleasure are later gets strengthened by the concepts of BAD and GOOD in the society. Jeeva goes through the process of learning (or rather bondage) to the duality of pain and pleasure and bad and good from this perspective. (primarily due to the externalized nature of the senses)
Someone who is determined to go back to the natural state of infinite bliss, should consider this unlearning. It involves unlearning all that what has been learned from the beginning less time.
Once all that what is known is unlearned - one will achieve the freedom from the known. This is a part in removing the vasanas - the sastra vasana - the vasana of thinking that "I know a lot of sastra and I know it correctly" - one of the main impediments to the realization of ULTIMATE TRUTH. (the other two important vasanas are the deha vasana and the loka vasana)
OM TAT SAT.
From a beginning less period, the individual jeeva learns the identification (or rather mis-identification) to the body, senses and mind and strongly believes that the mind and ego are the real self.
From this basis mis-identified thought of AHAM KARTA or "I am the doer" or with the "agentship or agency" one learns everything.
Learning leads to conviction in the concept. The concept of pain and pleasure are later gets strengthened by the concepts of BAD and GOOD in the society. Jeeva goes through the process of learning (or rather bondage) to the duality of pain and pleasure and bad and good from this perspective. (primarily due to the externalized nature of the senses)
Someone who is determined to go back to the natural state of infinite bliss, should consider this unlearning. It involves unlearning all that what has been learned from the beginning less time.
Once all that what is known is unlearned - one will achieve the freedom from the known. This is a part in removing the vasanas - the sastra vasana - the vasana of thinking that "I know a lot of sastra and I know it correctly" - one of the main impediments to the realization of ULTIMATE TRUTH. (the other two important vasanas are the deha vasana and the loka vasana)
OM TAT SAT.
Wednesday, May 14, 2008
Karma - Action and its limitations
Any action is finite. There is no infinite action.
Only when the action completes, then the result is produced.
Anything produced is finite.
Hence NO Action (Karma) can produce the result called "Moksha" or Unlimited being, consciousness and Bliss. Only Knowledge of Self leads one to Moksha.
The Karma (RIGHT ACTION) can generate finite results of obtaining the other three purushardhas i.e., Dharma, Artha, and Kaama.
In Bhagavad Gita bhashya XVIII-66 Sri Sankaracharya explains:
(From the Swami Gambhirananda's English Translation of Sankara Bhashya)
------------------------------------------------------------------------------------
In this scripture, the Gita, has knowledge been established as the supreme means to Liberation, or is it action, or both? Why does the doubt arise? (Because) the passages like, '...by realizing which one attains Immortality' (13.12), 'Then, having known Me in truth, he enters (into Me) immediately after that (Knowledge)' (18.55), etc. point to the attainment of Liberation through Knowledge alone. Texts like, 'Your right is for action alone' (2.47), '(you undertake) action itself (4.15), etc. show that actions have to be under-taken as a matter of compulsory duty. Since both Knowledge and action are thus enjoined as duties, therefore the doubt may arise that they, in combination as well, may become the cause of Liberation.
Objection: What, again, would be the result of this inquiry?
Vedantin: Well, the result will verily be this: The ascertainment of one of these as the cause of the highest good. Hence this has to be investigated more extensively. Knowledge of the Self, however, is exclusively the cause of the highest good; for, through the removal of the idea of differences, it culminates in the result that is Liberation. The idea of distinction among action, agent and result is ever active with regard to the Self because of ignorance. This ignorance in the form, 'My work; I am the agent; I shall do this work for that result', has been at work from time without beginning. The dispeller of this ignorance is this Knowledge regarding the Self-in the form, 'I am the absolute, non agent, free from action and result; there is none else other than myself because, when it (Knowledge) arises it dispels the idea of differences which is the cause of engagement in action. The word 'however' above is used for ruling out the other two alternatives. This refutes the two other alternative views by showing that the highest good cannot be attained through mere actions, nor by a combination of Knowledge and action. Besides, since Liberation is not a product, therefore it is illogical that it should have action as its means. Indeed, an eternal entity cannot be produced by either action of Knowledge.
Objection: In that case, ever exclusive Knowledge is purposeless.
Vedantin: No, since Knowledge, being the destroyer of ignorance, culminates in Liberation which is directly experienced result. The fact that Knowledge, which removes the darkness of ignorance, culminates in Liberation as its result is directly perceived in the same way as is the result of the light of a lamp which removes ignorance the form of sanke etc. and darkness from objects such as rope etc. Indeed, the result of light amounts to the mere (awareness of the) rope, free from the wrong notions of snake etc. So is the case with Knowledge. As in the case of the acts like 'cutting down', 'producing fire by friction' etc., in which accessories such as the agent and others operate, and which have perceivable results, there is no possibility of (the agent etc.) engaging in any other activity giving some other result apart from 'splitting into two', 'seeing (or lighting of) fire' etc, similarly, in the case of the agent and the other factors engaged in the 'act' of steadfastness in Knowledge which has a tangible result, there is no possibility of (their) engagement in any other action which has a result different from that in the form of the sole existence of the Self. Hence, steadfastness in Knowledge combined with action is not logical.
-------------------------------------------------------------------------------------
Hence, the action and any combination of action with knowledge are ruled out and the PURE KNOWLEDGE OF SELF only culminates in the liberation.
OM TAT SAT
Only when the action completes, then the result is produced.
Anything produced is finite.
Hence NO Action (Karma) can produce the result called "Moksha" or Unlimited being, consciousness and Bliss. Only Knowledge of Self leads one to Moksha.
The Karma (RIGHT ACTION) can generate finite results of obtaining the other three purushardhas i.e., Dharma, Artha, and Kaama.
In Bhagavad Gita bhashya XVIII-66 Sri Sankaracharya explains:
(From the Swami Gambhirananda's English Translation of Sankara Bhashya)
------------------------------------------------------------------------------------
In this scripture, the Gita, has knowledge been established as the supreme means to Liberation, or is it action, or both? Why does the doubt arise? (Because) the passages like, '...by realizing which one attains Immortality' (13.12), 'Then, having known Me in truth, he enters (into Me) immediately after that (Knowledge)' (18.55), etc. point to the attainment of Liberation through Knowledge alone. Texts like, 'Your right is for action alone' (2.47), '(you undertake) action itself (4.15), etc. show that actions have to be under-taken as a matter of compulsory duty. Since both Knowledge and action are thus enjoined as duties, therefore the doubt may arise that they, in combination as well, may become the cause of Liberation.
Objection: What, again, would be the result of this inquiry?
Vedantin: Well, the result will verily be this: The ascertainment of one of these as the cause of the highest good. Hence this has to be investigated more extensively. Knowledge of the Self, however, is exclusively the cause of the highest good; for, through the removal of the idea of differences, it culminates in the result that is Liberation. The idea of distinction among action, agent and result is ever active with regard to the Self because of ignorance. This ignorance in the form, 'My work; I am the agent; I shall do this work for that result', has been at work from time without beginning. The dispeller of this ignorance is this Knowledge regarding the Self-in the form, 'I am the absolute, non agent, free from action and result; there is none else other than myself because, when it (Knowledge) arises it dispels the idea of differences which is the cause of engagement in action. The word 'however' above is used for ruling out the other two alternatives. This refutes the two other alternative views by showing that the highest good cannot be attained through mere actions, nor by a combination of Knowledge and action. Besides, since Liberation is not a product, therefore it is illogical that it should have action as its means. Indeed, an eternal entity cannot be produced by either action of Knowledge.
Objection: In that case, ever exclusive Knowledge is purposeless.
Vedantin: No, since Knowledge, being the destroyer of ignorance, culminates in Liberation which is directly experienced result. The fact that Knowledge, which removes the darkness of ignorance, culminates in Liberation as its result is directly perceived in the same way as is the result of the light of a lamp which removes ignorance the form of sanke etc. and darkness from objects such as rope etc. Indeed, the result of light amounts to the mere (awareness of the) rope, free from the wrong notions of snake etc. So is the case with Knowledge. As in the case of the acts like 'cutting down', 'producing fire by friction' etc., in which accessories such as the agent and others operate, and which have perceivable results, there is no possibility of (the agent etc.) engaging in any other activity giving some other result apart from 'splitting into two', 'seeing (or lighting of) fire' etc, similarly, in the case of the agent and the other factors engaged in the 'act' of steadfastness in Knowledge which has a tangible result, there is no possibility of (their) engagement in any other action which has a result different from that in the form of the sole existence of the Self. Hence, steadfastness in Knowledge combined with action is not logical.
-------------------------------------------------------------------------------------
Hence, the action and any combination of action with knowledge are ruled out and the PURE KNOWLEDGE OF SELF only culminates in the liberation.
OM TAT SAT
Friday, May 9, 2008
Pramana - Valid Source of Knowledge
OM Sri Gurubhyo Namaha
Sri Sarvadhari Nama samvatsara Vaisakha Sukla Panchami - Sri Sankara Jayanti.
This is an attempt to summarize the View of Jagadguru on the "Pramana" - Valid Source of Knowledge.
Introduction:
The three "Pramanas" termed in Sanskrit are Pratyaksha (sense perception), Anumana (Inference or Reasoning) and Sabda (Scriptural Statement)
First two are based on daily experience, widely accepted sources of knowledge and the basis of all sciences, also the science is limited by the consciousness.
The third "Sabda" pramana relates to the internal experience of man beyond the mind and ordinary consciousness.
anubhava avasanatvat, bhuta vastu vishayatvat ca jnanasya (In Brahma Sutra Bhashya I.1.2) - Jnana ends in direct experience and relates to an already existing reality.
Mimamsa is the science of interpreting the Scriptures (Veda) the purva mimamsa deals with the Karma Kanda (ritual portion) whereas the uttara mimamsa (or vedanta) deals with the Jnana Kanda (the Upanishad Portion) of the Veda.
Pramana's In general:
In Brihadaranyakopanishad Bhashya (II.1.20)
a. na ca anumAnaM pratksha virodhe pramanyam labhate
An inference has no authority as againest perception
b. sva vishaya suraNi hi pramaNani srotra-adi-vat
The means of knowledge are powerful in their own respective spheres like the ear etc.,
c. na ca pramaNaM pramaNAntareNa virudhyate
and one means of knowledge does not contradict another
d. pramaNantara vishayameva pramaNataraM jnapayati
The scope of one source of knowledge is not within the scope of other sources of knowledge.
(1V.3.22) sruti virodhe nyayabhasatvopagamAt - any reasoning that contradicts the sruti is a fallacy.
In Taittariyopanishad Bhashya (II.6) Srutis (vedas) are the means to furnish us with the knowledge of spheres of existence beyond our senses.
So, each source of knowledge has its own sphere of knowledge and they can't contradict each other.
Jnana Kanda:
How to identify a "Pramana Vakya" in the Sruti - The test for the pramana vakya
Brihadaranyakopanishad Bhashya (I.4.7):
The test of the authority or otherwise of a passage is not whether it states an fact or an action, but its capacity to generate indubitable and fruitful knowledge. A passage that has this is authoritative and one that lacks it is not.
AND in (I.4.10):
jnapakaM hi sastram na tu karakam iti sthiti
Scripture is revelatory (provide information) and not mandatory (issuing commands)
AND in Taittariyopanishad Bhashya (I.11):
purushardhopadesatvat srutInam
Srutis reveal means to attain the various ends of man.
Limitations of Sabda Pramana:
Brihadaranyakopanishad Bhashya (II.1.20)
na tu sastram bhrutyAniva balAt nivartayati niyojayati vA
but the scripture neither hinder nor direct a person by force.
na ca vacanaM vasunaha samardhya janakam. (I.4.10)
nor scriptural statement impart any power to a thing.
(II.1.20) also states:- Sruti is marely informative, the scriptures seek not to alter the nature of things, but to supply information about things unknown, as they are
So, Vedas are not commands of GOD but they provide means to achieve all the purushardhas namely, Dharma, Ardha, Kama and MOKSHA. - Moksha is the highest purushardha.
Impersonal and Eternal:
In Brahma Sutra Bhashya (I.1.2):
Perception of true nature of reality is not a product of man's intellect. It depends on the nature of the object (in search)
also (I.3.28):
words indicate not units or individuals but the genius. The genius is eternal. i.e., the Vedas state general propositions and not particular events or things.
Importance of Understanding Meaning of Vedas:
In Brihadaranyakopanishad Bhashya (I.3.1)
As in common life (in Scriptural matters also) it is but proper that not an incorrect understanding leads to welfare.
AND in (I.3.8)
Correct comprehension (of the Vedas) leads to well-being, and erroneous notions, as we find, lead to evil.
and finally
THERE CANNOT BE ALTERNATIVES IN TRUTH AS IN RITUALS OR ACTIONS
My conclusion:
gaining the "right knowledge" using the "Sabda Pramana" is the only way to attain the ultimate goal of human form of life and there is no other way out!!!
OM TAT SAT
Note: All the above references picked from the Book "Sri Sankara's Teachings in his own words" by Swami Atamananda.
Sri Sarvadhari Nama samvatsara Vaisakha Sukla Panchami - Sri Sankara Jayanti.
This is an attempt to summarize the View of Jagadguru on the "Pramana" - Valid Source of Knowledge.
Introduction:
The three "Pramanas" termed in Sanskrit are Pratyaksha (sense perception), Anumana (Inference or Reasoning) and Sabda (Scriptural Statement)
First two are based on daily experience, widely accepted sources of knowledge and the basis of all sciences, also the science is limited by the consciousness.
The third "Sabda" pramana relates to the internal experience of man beyond the mind and ordinary consciousness.
anubhava avasanatvat, bhuta vastu vishayatvat ca jnanasya (In Brahma Sutra Bhashya I.1.2) - Jnana ends in direct experience and relates to an already existing reality.
Mimamsa is the science of interpreting the Scriptures (Veda) the purva mimamsa deals with the Karma Kanda (ritual portion) whereas the uttara mimamsa (or vedanta) deals with the Jnana Kanda (the Upanishad Portion) of the Veda.
Pramana's In general:
In Brihadaranyakopanishad Bhashya (II.1.20)
a. na ca anumAnaM pratksha virodhe pramanyam labhate
An inference has no authority as againest perception
b. sva vishaya suraNi hi pramaNani srotra-adi-vat
The means of knowledge are powerful in their own respective spheres like the ear etc.,
c. na ca pramaNaM pramaNAntareNa virudhyate
and one means of knowledge does not contradict another
d. pramaNantara vishayameva pramaNataraM jnapayati
The scope of one source of knowledge is not within the scope of other sources of knowledge.
(1V.3.22) sruti virodhe nyayabhasatvopagamAt - any reasoning that contradicts the sruti is a fallacy.
In Taittariyopanishad Bhashya (II.6) Srutis (vedas) are the means to furnish us with the knowledge of spheres of existence beyond our senses.
So, each source of knowledge has its own sphere of knowledge and they can't contradict each other.
Jnana Kanda:
How to identify a "Pramana Vakya" in the Sruti - The test for the pramana vakya
Brihadaranyakopanishad Bhashya (I.4.7):
The test of the authority or otherwise of a passage is not whether it states an fact or an action, but its capacity to generate indubitable and fruitful knowledge. A passage that has this is authoritative and one that lacks it is not.
AND in (I.4.10):
jnapakaM hi sastram na tu karakam iti sthiti
Scripture is revelatory (provide information) and not mandatory (issuing commands)
AND in Taittariyopanishad Bhashya (I.11):
purushardhopadesatvat srutInam
Srutis reveal means to attain the various ends of man.
Limitations of Sabda Pramana:
Brihadaranyakopanishad Bhashya (II.1.20)
na tu sastram bhrutyAniva balAt nivartayati niyojayati vA
but the scripture neither hinder nor direct a person by force.
na ca vacanaM vasunaha samardhya janakam. (I.4.10)
nor scriptural statement impart any power to a thing.
(II.1.20) also states:- Sruti is marely informative, the scriptures seek not to alter the nature of things, but to supply information about things unknown, as they are
So, Vedas are not commands of GOD but they provide means to achieve all the purushardhas namely, Dharma, Ardha, Kama and MOKSHA. - Moksha is the highest purushardha.
Impersonal and Eternal:
In Brahma Sutra Bhashya (I.1.2):
Perception of true nature of reality is not a product of man's intellect. It depends on the nature of the object (in search)
also (I.3.28):
words indicate not units or individuals but the genius. The genius is eternal. i.e., the Vedas state general propositions and not particular events or things.
Importance of Understanding Meaning of Vedas:
In Brihadaranyakopanishad Bhashya (I.3.1)
As in common life (in Scriptural matters also) it is but proper that not an incorrect understanding leads to welfare.
AND in (I.3.8)
Correct comprehension (of the Vedas) leads to well-being, and erroneous notions, as we find, lead to evil.
and finally
THERE CANNOT BE ALTERNATIVES IN TRUTH AS IN RITUALS OR ACTIONS
My conclusion:
gaining the "right knowledge" using the "Sabda Pramana" is the only way to attain the ultimate goal of human form of life and there is no other way out!!!
OM TAT SAT
Note: All the above references picked from the Book "Sri Sankara's Teachings in his own words" by Swami Atamananda.
Tuesday, April 29, 2008
"Evolve or Perish" - is the divine law
The purpose of human form of life is to evolve the mind to the higher level.
Due to Ego, each life form is naturally instigated to preserve and propagate itself. This is common in human form of life also.
But, human form has unique ability of "discriminating and analytical" mind. Putting this unique ability to work, dissolving the Ego and raising the consciousness above the level of animal consciousness of natural instincts is what is meant by the Evolution of mind.
If not done, the human form life is a an opportunity wasted or missed. That is meant by perishing. It may take quite a long time to get the opportunity again!
So, "Evolve or Perish" is the divine law. - As it was told by my Guru's Guru - Swami Suryananda.
[The term Evolution here means mental purification and spiritual unfoldment. It should not be confused with Darwin's organic evolution or Mendel's Genetic evolution, both of which have nothing to do with spiritual evolution]
Om Tat Sat.
Due to Ego, each life form is naturally instigated to preserve and propagate itself. This is common in human form of life also.
But, human form has unique ability of "discriminating and analytical" mind. Putting this unique ability to work, dissolving the Ego and raising the consciousness above the level of animal consciousness of natural instincts is what is meant by the Evolution of mind.
If not done, the human form life is a an opportunity wasted or missed. That is meant by perishing. It may take quite a long time to get the opportunity again!
So, "Evolve or Perish" is the divine law. - As it was told by my Guru's Guru - Swami Suryananda.
[The term Evolution here means mental purification and spiritual unfoldment. It should not be confused with Darwin's organic evolution or Mendel's Genetic evolution, both of which have nothing to do with spiritual evolution]
Om Tat Sat.
Tuesday, March 25, 2008
space-time & sat-cit
Space time curvature explains the Gravity where as the sat-cit curvature explains everything. Lets look at the relation between the space & sat and time & cit:
The pure existence is Space - not touched by any form but required to manifest any form. Sat is Space.
The pure cit is time - not touched by any symbol but required to represent any symbol. The symbolic world is created by reference to a past or future time never the "present" time.
Time is the fundamental quantity.
It gets slightly tricky. Time is cyclic, it is like a circle, imagining a start and a end point on this circle of time makes the time finite. That is typically called EGO or modified cit (opposite of pure cit)
The modified cit is the mind, is the action, is the event, and time is measured as the quantity between two different events. The homogeneous "one time" gets divided into three times as the past, present and future.
Thought is always with reference to past or future. Thought can never be present. Present can never be Thought.
Imaginary boundary on the cit causes the thought and thought is the cause of this imaginary boundary. - This is the start of manifestation in the space (pure sat)
Further this differentiation has no fixed boundary it keeps changing according to the thought. sometimes the past is the past second, sometimes the past is the last year. sometimes the past is the previous life.
Transcending the time is getting thoughtless state or "just being"
At the stage of this just being the cit merges perfectly with sat which is the natural state (soul = sat cit ananda).
The pure existence is Space - not touched by any form but required to manifest any form. Sat is Space.
The pure cit is time - not touched by any symbol but required to represent any symbol. The symbolic world is created by reference to a past or future time never the "present" time.
Time is the fundamental quantity.
It gets slightly tricky. Time is cyclic, it is like a circle, imagining a start and a end point on this circle of time makes the time finite. That is typically called EGO or modified cit (opposite of pure cit)
The modified cit is the mind, is the action, is the event, and time is measured as the quantity between two different events. The homogeneous "one time" gets divided into three times as the past, present and future.
Thought is always with reference to past or future. Thought can never be present. Present can never be Thought.
Imaginary boundary on the cit causes the thought and thought is the cause of this imaginary boundary. - This is the start of manifestation in the space (pure sat)
Further this differentiation has no fixed boundary it keeps changing according to the thought. sometimes the past is the past second, sometimes the past is the last year. sometimes the past is the previous life.
Transcending the time is getting thoughtless state or "just being"
At the stage of this just being the cit merges perfectly with sat which is the natural state (soul = sat cit ananda).
Monday, March 3, 2008
TAT TWAM ASI & sat cit ananda
After a long samadhi, I finally found some quick definition for maya (Still within maya) But to express "silence" we use the word "silence" instead of "real" silence.
The sat (pure existence) and cit (pure consciousness) are same. That is what the statement TAT TWAM ASI is pointing us to. The word TAT literally means THAT is PURE EXISTENCE (also combined with the pure consciousness and ANANDA) where as the word TWAM signifies the PURE CONSCIOUSNESS (along with the sat and ananda) the equality of TAT and TWAM is what TAT TWAM ASI.
In duality we see the existence (sat) different from its cognition (cit) this differentiation is MAYA. Due to this maya our original sat is covered by the maya cit which is MIND. we see everything with a conception of MIND.
Adding consciousness to existence making it TAT and removing the maya from mind and making it TWAM and equating both is the ADVAITA SAADHANA.
The mahavakya TAT TWAM ASI is the realization of sat cit ananda.
OM TAT SAT.
The sat (pure existence) and cit (pure consciousness) are same. That is what the statement TAT TWAM ASI is pointing us to. The word TAT literally means THAT is PURE EXISTENCE (also combined with the pure consciousness and ANANDA) where as the word TWAM signifies the PURE CONSCIOUSNESS (along with the sat and ananda) the equality of TAT and TWAM is what TAT TWAM ASI.
In duality we see the existence (sat) different from its cognition (cit) this differentiation is MAYA. Due to this maya our original sat is covered by the maya cit which is MIND. we see everything with a conception of MIND.
Adding consciousness to existence making it TAT and removing the maya from mind and making it TWAM and equating both is the ADVAITA SAADHANA.
The mahavakya TAT TWAM ASI is the realization of sat cit ananda.
OM TAT SAT.
Wednesday, February 27, 2008
The journey and the Goal
Om Sri Gurubhyo Namaha.
The Jeeva's journey is set forth due to desire to manifest (as discussed in the earlier post). The same thing can be explained in a slightly scientific manner as follows:-
Macrocosm:
There is Brahma represented by pure undivided consciousness in the beginning.
Due to the desire to manifest the infinite ocean of pure undivided consciousness a small precipitation of that consciousness appears. This is named as the golden germ or the Hiranya Garbha or Prajapati, or Iswara or Saguna Brahma - sat-chit-ananda.
This is also the first movement, the start of time, primeval nada of AUM.
This is represented as three types of symbols 1.Idols, 2.Yantra or chakras 3.Mantras
This is the first limitation on the unlimited pure consciousness. This is called as iccha sakti - the energy of desire. Even though slightly limited this is also infinite and subtlest of all energies.
With this iccha sakti as consort, Iswara contemplated on the "know how" and from the contemplation the jnana sakti or the Energy of Knowledge is created. This is called as Veda or Sruti in Sanatana Dharma. This includes all the knowledge ever known to any being. This is second subtle energy.
With this jnana sakti as consort, Brahma contemplated on the Action and from the contemplation the kriya sakti or the Energy of Action is created. The sum-total of this Kriya sakti is represented by Akasa - the space.
With this kriya sakti as consort, Vishnu arranges all the gross energies like Gravity and electromagnetic forces with in the space and all the gross universe is nothing but the condensed and arranged energy within the space.
Microcosm:
The iccha and jnana sakti together form the MIND of an individual and a small part of the kriya sakti formed as the BODY.
The root cause of the BODY is desire or unfinished work. That is iccha sakti. This is also called as karana sarira. The subtlest body.
From the desire one generated Knowledge or know how - that is Jnana sakti. This jnana sakti is further divided as vignana the know how part and the vasana the latent behavioral traits of the individual. These two put together it is called sukshma sarira.
The sense organs, action organs and the prana the link between the subtle bodies and the gross body is called the BODY. This is also called as stula sarira.
The Pravritti Marga - The onward journey:
Guided by the desire and free will to fulfill the desire one generates knowledge or know how and implement the plan using the body. iccha(own - misidentified) -> jnana -> kriya (association with name & form) with the identification to the body as the self.
Continue in the loop of death and birth bound by the fruit of action. Theory of karma.
The transformation point:
By association with the wise, unsatisfied by the material achievements, pessimistic of scientific limitation and the gross limitation of senses and body the iccha the free will turns towards the TRUTH or REALITY.
The mind turns inward.
The Nivritti Marga - The journey to the TRUTH
1. Development of dispassion to the world of names and forms.
This is also called removal of deha vasana. One realizes the gross BODY is not the self. and self is beyond the gross BODY. Removing the limitation of Kriya Sakti. Transcending Space.
2. Freedom from the Known
This is also called removal of Sastra vasana. Giving up all the knowledge gained using the senses during the mind turned externally. To start with leaving all the bad habits. slowly using the discrimination to leave all the vices and finally even the virtues and good vasanas. Removing the limitation of Jnana Sakti - Transcending Unknown and the Known.
3. Removal of Desire
Until the above step, one has to keep the desire for Moksha (liberation) and finally leave the Desire itself. Removing the limitation of iccha sakti. Transcending the Time or the slightest movement of the mind. This is where the grace comes in.. one individual needs the grace of supreme to finally remove the desire for liberation.
At the final stage the source of everything is "realized" as the pure consciousness.
So, the one who completes the whole cycle of pravritti marga - going away from the original state of pure consciousness and returning back to the original state on the nivritti marga to the original state of pure consciousness realizes that this whole path itself is the GOAL. This is the ultimate truth.
Conclusion:
In the beginning and at the end and all through the middle the only thing constant is the pure consciousness which is called as Atma or Paramatma only with reference to the microcosm or macrocosm respectively. It is the same ONE unlimited ocean of pure consciousness. That is Brahman. That is Atma. That is Advaita.
Om Tat Sat.
The Jeeva's journey is set forth due to desire to manifest (as discussed in the earlier post). The same thing can be explained in a slightly scientific manner as follows:-
Macrocosm:
There is Brahma represented by pure undivided consciousness in the beginning.
Due to the desire to manifest the infinite ocean of pure undivided consciousness a small precipitation of that consciousness appears. This is named as the golden germ or the Hiranya Garbha or Prajapati, or Iswara or Saguna Brahma - sat-chit-ananda.
This is also the first movement, the start of time, primeval nada of AUM.
This is represented as three types of symbols 1.Idols, 2.Yantra or chakras 3.Mantras
This is the first limitation on the unlimited pure consciousness. This is called as iccha sakti - the energy of desire. Even though slightly limited this is also infinite and subtlest of all energies.
With this iccha sakti as consort, Iswara contemplated on the "know how" and from the contemplation the jnana sakti or the Energy of Knowledge is created. This is called as Veda or Sruti in Sanatana Dharma. This includes all the knowledge ever known to any being. This is second subtle energy.
With this jnana sakti as consort, Brahma contemplated on the Action and from the contemplation the kriya sakti or the Energy of Action is created. The sum-total of this Kriya sakti is represented by Akasa - the space.
With this kriya sakti as consort, Vishnu arranges all the gross energies like Gravity and electromagnetic forces with in the space and all the gross universe is nothing but the condensed and arranged energy within the space.
Microcosm:
The iccha and jnana sakti together form the MIND of an individual and a small part of the kriya sakti formed as the BODY.
The root cause of the BODY is desire or unfinished work. That is iccha sakti. This is also called as karana sarira. The subtlest body.
From the desire one generated Knowledge or know how - that is Jnana sakti. This jnana sakti is further divided as vignana the know how part and the vasana the latent behavioral traits of the individual. These two put together it is called sukshma sarira.
The sense organs, action organs and the prana the link between the subtle bodies and the gross body is called the BODY. This is also called as stula sarira.
The Pravritti Marga - The onward journey:
Guided by the desire and free will to fulfill the desire one generates knowledge or know how and implement the plan using the body. iccha(own - misidentified) -> jnana -> kriya (association with name & form) with the identification to the body as the self.
Continue in the loop of death and birth bound by the fruit of action. Theory of karma.
The transformation point:
By association with the wise, unsatisfied by the material achievements, pessimistic of scientific limitation and the gross limitation of senses and body the iccha the free will turns towards the TRUTH or REALITY.
The mind turns inward.
The Nivritti Marga - The journey to the TRUTH
1. Development of dispassion to the world of names and forms.
This is also called removal of deha vasana. One realizes the gross BODY is not the self. and self is beyond the gross BODY. Removing the limitation of Kriya Sakti. Transcending Space.
2. Freedom from the Known
This is also called removal of Sastra vasana. Giving up all the knowledge gained using the senses during the mind turned externally. To start with leaving all the bad habits. slowly using the discrimination to leave all the vices and finally even the virtues and good vasanas. Removing the limitation of Jnana Sakti - Transcending Unknown and the Known.
3. Removal of Desire
Until the above step, one has to keep the desire for Moksha (liberation) and finally leave the Desire itself. Removing the limitation of iccha sakti. Transcending the Time or the slightest movement of the mind. This is where the grace comes in.. one individual needs the grace of supreme to finally remove the desire for liberation.
At the final stage the source of everything is "realized" as the pure consciousness.
So, the one who completes the whole cycle of pravritti marga - going away from the original state of pure consciousness and returning back to the original state on the nivritti marga to the original state of pure consciousness realizes that this whole path itself is the GOAL. This is the ultimate truth.
Conclusion:
In the beginning and at the end and all through the middle the only thing constant is the pure consciousness which is called as Atma or Paramatma only with reference to the microcosm or macrocosm respectively. It is the same ONE unlimited ocean of pure consciousness. That is Brahman. That is Atma. That is Advaita.
Om Tat Sat.
Sunday, February 3, 2008
Answers to some basic philosophical problems
Om Sri Gurubhyo Namah
Creation:
Before the Creation there was neither existence, nor non-existence, no space, no time, no action, no cause and no effect, no birth neither death.
There was only ONE nothing else winked.
Brahman desired to manifest. That was the start of creation. Brahma with the desire to manifest is called Iswara. This is the first limitation imposed by Brahma on himself. The desire to manifest - is the purpose of the Universe - Jagat.
Iswara indicated by pure existence, pure consciousness and pure bliss.
Iswara as pure consciousness contemplated to manifest in a divine and advitiya (the supreme one - without a second) manner. The Pranava (OM) was the outcome of the contemplation. The OMkara - the creator of OM is Iswara. "OM" - which is akshara the sabda encompassing A U M all the three aspects of Creation, Maintenance and Transformation. Which includes all the symbolic world called "Nama" which is name. The first name of Iswara was AHAM or I.
Iswara as the pure existence (sat) manifested as prakriti or the nature including space (Akasa), Air (Vayu), Energy (Teja), water (Ap), Gross Matter (Prudhvi) in a subtlest to grossest manner which is used as a multi dimensional screen to project the consciousness. It can be referred as the body of Iswara. This is also the "Rupa" of Iswara. (The Viswa-rupa)
Iswara as the pure bliss is the Purusha or the Enjoyer. For the Purusha as the enjoyer the Nama gets manifested as Rupa on the Universal screen due to the movement of Mind. This is sometimes referred as Mahat. The movement is referred to as Time.
Attachment of Jeeva:
During this universal show of Nama-Rupa, the Purusha who is the director, storywriter, scriptwriter and actor(s) gets deluded as one of the characters of the show and gets attached to a nama-rupa and forgetting his original director, scriptwriter role, starts living in the role of an individual character. This deluded character is often called as jeeva-atma or jeeva.
Due to the delusion and mis-identification, the jeeva starts to change the script of the show in the favor of the nama-rupa. Trying to re-write his own script (this jeeva is none other than the Iswara) going against the Iswara's will. Being grossly and subtly limited by the identification to the body, mind and intellect the jeeva starts suffering. Gets bound by the karma (action) and generates three kinds of karmas - fruits(sanchita, prarabdha and agami)
Birth and Death Cycle:
The jeeva assumes different name and forms due to the prarabdha governed by the universal law of karma and continue to suffer. After the end of pravrutti marga, the jeeva gets dis-inclined by the nama-rupa and starts looking for the source of all the misery by getting dispassionate.
Dispassion, Devotion and Liberation:
By the virtue of association with wise, and the grace of Iswara through the devotion, jeeva starts purifying the consciousness and starts inquiry into the reality of the shadow (the nama rupa which was believed as AHAM or I)
By the sraddha (faith) and other divine qualities, jeeva overcomes inertia (tamas), passion (rajas) and elevates to the composed (sattwa) state. From the pure sattwa state jeeve recognizes that the shadow limited by the nama-rupa is not the AHAM and it is only the Ego, and by giving up the limitations of nama-rupa realizes him to be the screen, the light and also the reel used to project the world. As soon as the mis-identifications goes, realization dawns. Purusha will only enjoy the show.
Differences of different schools:
Identifying one self with some nama-rupa is delusion, which is called the fundamental misidentification. This is the cause of bondage. The real meaning of Moksha is absolute fearlessness, absolute desirelessness, absolute stillness of the mind (or mano nasha or mearger with its source), absolute doubtlessness and absolute oneness with Brahma.
Duality in any way is the reason for fear, jealousy, insecurity, as one sees the other as different and a possibility of like and dislike causing all the duality. Trust, mistrust, like, dislike, love, hate or any other dual can only exists when a difference exists. The highest one can reach in believing duality is the state of Iswara. Even in that state the samsara exists. [Note that no jeeva-atma limited by identification can merge with Iswara. This is the theory of Duality which is correct from a dualistic perspective. By serving Iswara alone a dualist will reach the abode Iswara]
Summary:
Purpose of World / Life: To manifest divinity.
Why suffering? : Due to misidentification of Self to be body mind and Intellect and trying to have complete free will to change everything in the world [ This leads to conflict and suffering]
How Real is World : World is as real as picture on the screen. It can't exist without screen (matter), light (atma) and reel (mind)
Why ethics? : To serve the purpose of life/world. They are derived from basic rules of iswara [Enjoy pleasure by playing the prescribed role without selfishness and without conflicting Iswara's Will; or suffer bound by the law of karma]
Karma & Free Will: Jeeva is fully free to achieve right knowledge by removing mis-identification and carry on his defined duty and submit all the fruit of action to god. Karma is the divine rule of ordaining fruits for the actions. Only Iswara is not bound by it.
Quality of Life: Ref. to purpose, the manifestation of Iswara is utmost high quality, hence it is required for every bound jeeva to attain perfection in what they do. [perfection means serving the Iswara's will and not to conflict with it]
Knowledge : All that knowledge attained from sense organs and mind turned externally is only relative truth. It continuously changes. Only the knowledge about the absolute reality is the ultimate truth. This is the only way for realization.
Bhakti: is an absolute prerequisite for realization. required to attain knowledge. indeed the bhakti and jnana are one and the same, thinking that they are different is ignorance.
Om Tat Sat.
Creation:
Before the Creation there was neither existence, nor non-existence, no space, no time, no action, no cause and no effect, no birth neither death.
There was only ONE nothing else winked.
Brahman desired to manifest. That was the start of creation. Brahma with the desire to manifest is called Iswara. This is the first limitation imposed by Brahma on himself. The desire to manifest - is the purpose of the Universe - Jagat.
Iswara indicated by pure existence, pure consciousness and pure bliss.
Iswara as pure consciousness contemplated to manifest in a divine and advitiya (the supreme one - without a second) manner. The Pranava (OM) was the outcome of the contemplation. The OMkara - the creator of OM is Iswara. "OM" - which is akshara the sabda encompassing A U M all the three aspects of Creation, Maintenance and Transformation. Which includes all the symbolic world called "Nama" which is name. The first name of Iswara was AHAM or I.
Iswara as the pure existence (sat) manifested as prakriti or the nature including space (Akasa), Air (Vayu), Energy (Teja), water (Ap), Gross Matter (Prudhvi) in a subtlest to grossest manner which is used as a multi dimensional screen to project the consciousness. It can be referred as the body of Iswara. This is also the "Rupa" of Iswara. (The Viswa-rupa)
Iswara as the pure bliss is the Purusha or the Enjoyer. For the Purusha as the enjoyer the Nama gets manifested as Rupa on the Universal screen due to the movement of Mind. This is sometimes referred as Mahat. The movement is referred to as Time.
Attachment of Jeeva:
During this universal show of Nama-Rupa, the Purusha who is the director, storywriter, scriptwriter and actor(s) gets deluded as one of the characters of the show and gets attached to a nama-rupa and forgetting his original director, scriptwriter role, starts living in the role of an individual character. This deluded character is often called as jeeva-atma or jeeva.
Due to the delusion and mis-identification, the jeeva starts to change the script of the show in the favor of the nama-rupa. Trying to re-write his own script (this jeeva is none other than the Iswara) going against the Iswara's will. Being grossly and subtly limited by the identification to the body, mind and intellect the jeeva starts suffering. Gets bound by the karma (action) and generates three kinds of karmas - fruits(sanchita, prarabdha and agami)
Birth and Death Cycle:
The jeeva assumes different name and forms due to the prarabdha governed by the universal law of karma and continue to suffer. After the end of pravrutti marga, the jeeva gets dis-inclined by the nama-rupa and starts looking for the source of all the misery by getting dispassionate.
Dispassion, Devotion and Liberation:
By the virtue of association with wise, and the grace of Iswara through the devotion, jeeva starts purifying the consciousness and starts inquiry into the reality of the shadow (the nama rupa which was believed as AHAM or I)
By the sraddha (faith) and other divine qualities, jeeva overcomes inertia (tamas), passion (rajas) and elevates to the composed (sattwa) state. From the pure sattwa state jeeve recognizes that the shadow limited by the nama-rupa is not the AHAM and it is only the Ego, and by giving up the limitations of nama-rupa realizes him to be the screen, the light and also the reel used to project the world. As soon as the mis-identifications goes, realization dawns. Purusha will only enjoy the show.
Differences of different schools:
Identifying one self with some nama-rupa is delusion, which is called the fundamental misidentification. This is the cause of bondage. The real meaning of Moksha is absolute fearlessness, absolute desirelessness, absolute stillness of the mind (or mano nasha or mearger with its source), absolute doubtlessness and absolute oneness with Brahma.
Duality in any way is the reason for fear, jealousy, insecurity, as one sees the other as different and a possibility of like and dislike causing all the duality. Trust, mistrust, like, dislike, love, hate or any other dual can only exists when a difference exists. The highest one can reach in believing duality is the state of Iswara. Even in that state the samsara exists. [Note that no jeeva-atma limited by identification can merge with Iswara. This is the theory of Duality which is correct from a dualistic perspective. By serving Iswara alone a dualist will reach the abode Iswara]
Summary:
Purpose of World / Life: To manifest divinity.
Why suffering? : Due to misidentification of Self to be body mind and Intellect and trying to have complete free will to change everything in the world [ This leads to conflict and suffering]
How Real is World : World is as real as picture on the screen. It can't exist without screen (matter), light (atma) and reel (mind)
Why ethics? : To serve the purpose of life/world. They are derived from basic rules of iswara [Enjoy pleasure by playing the prescribed role without selfishness and without conflicting Iswara's Will; or suffer bound by the law of karma]
Karma & Free Will: Jeeva is fully free to achieve right knowledge by removing mis-identification and carry on his defined duty and submit all the fruit of action to god. Karma is the divine rule of ordaining fruits for the actions. Only Iswara is not bound by it.
Quality of Life: Ref. to purpose, the manifestation of Iswara is utmost high quality, hence it is required for every bound jeeva to attain perfection in what they do. [perfection means serving the Iswara's will and not to conflict with it]
Knowledge : All that knowledge attained from sense organs and mind turned externally is only relative truth. It continuously changes. Only the knowledge about the absolute reality is the ultimate truth. This is the only way for realization.
Bhakti: is an absolute prerequisite for realization. required to attain knowledge. indeed the bhakti and jnana are one and the same, thinking that they are different is ignorance.
Om Tat Sat.
Tuesday, January 15, 2008
Compressed Vedanta in four words
This is from Bhagavan Ramana Maharshi's teachings.
deham - Body
naham - na + aham - not I
koham - then what is "I" (ko + aham)
soham - sah + aham = I am that. That I am
So, deham naham koham soham is the four word compressed vedanta.
deham - Body
naham - na + aham - not I
koham - then what is "I" (ko + aham)
soham - sah + aham = I am that. That I am
So, deham naham koham soham is the four word compressed vedanta.
Tuesday, January 8, 2008
The right concepts of "I"
I. Shadow
I was a shadow of a cloud trying to find the cause of me.
I realized the reason for the cloud is the power of Sun. If I want to see the reason for me (the shadow) I need to remove the cloud and eventually after removing the cloud "I" did not exist. There is no question of seeing the source and the seen. All became one.
II. Lump of Salt
I was a salt doll searching the roots of me and finally got into the ocean to see the depth of it. And eventually became one with the ocean there is no doll, no finding the source and no individual existence.
III. From Atma Bodha
Nirguno Nishkriyo Nityo Nivikalpo Niranjanaha
Nirvikaro Nirakaro Nityamuktosmi Nirmalaha
Asmi - "am" or "Being"
Nirguno - Not having Qualities/Attributes - Satwa, Rajas & Tamas
Nishkriyo - Not assuming ownership for the result of actions - Action less
Nityo - Not bound by the time past, present and future - Eternal
Nirvikalpo - Not having desire and thought - non-discursive
Niranjanaha - Free from falsehood - Truth
Nirvikaro - Not having Vikaras or change like birth, growth, decay and death - Unchanging
Nirakaro - Not having any form - Formless
Nitya Mukto - Ever liberated - Unbound
Nirmala - Not having any dirt - Ever Pure
IV. Mahavakya
Aham Brahma Asmi
I am Brahma
Aham = A is the first letter and HA is the last AHAm = From the beginning to the end - Which is ever existed.
Brahma = the source, platform and the end of all
I was a shadow of a cloud trying to find the cause of me.
I realized the reason for the cloud is the power of Sun. If I want to see the reason for me (the shadow) I need to remove the cloud and eventually after removing the cloud "I" did not exist. There is no question of seeing the source and the seen. All became one.
II. Lump of Salt
I was a salt doll searching the roots of me and finally got into the ocean to see the depth of it. And eventually became one with the ocean there is no doll, no finding the source and no individual existence.
III. From Atma Bodha
Nirguno Nishkriyo Nityo Nivikalpo Niranjanaha
Nirvikaro Nirakaro Nityamuktosmi Nirmalaha
Asmi - "am" or "Being"
Nirguno - Not having Qualities/Attributes - Satwa, Rajas & Tamas
Nishkriyo - Not assuming ownership for the result of actions - Action less
Nityo - Not bound by the time past, present and future - Eternal
Nirvikalpo - Not having desire and thought - non-discursive
Niranjanaha - Free from falsehood - Truth
Nirvikaro - Not having Vikaras or change like birth, growth, decay and death - Unchanging
Nirakaro - Not having any form - Formless
Nitya Mukto - Ever liberated - Unbound
Nirmala - Not having any dirt - Ever Pure
IV. Mahavakya
Aham Brahma Asmi
I am Brahma
Aham = A is the first letter and HA is the last AHAm = From the beginning to the end - Which is ever existed.
Brahma = the source, platform and the end of all
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