01 Summary of All Texts
01 Summary of All Texts
01 Summary of All Texts
Index
S. No. Topics Author No. of Verses Page No.
1. Dakshinamurthi Stotram Adi Shankaracharya 10 1
2. Sri Rama Gita Veda Vyasa 62 4
3. Advaita Makaranda Sri Lakshmidhara Kavi 28 19
4. Baja Govindam Adi Shankaracharya 33 26
5. Atma Bodha Adi Shankaracharya 68 35
6. Upadesa Sara Ramana Maharishi 30 48
7. Naishkarmya Siddhi Sureshvaracharya 423 50
8. Aparoksha Anubuti Adi Sankaracharya 144 81
9. Drg Drsya Viveka Adi Sankaracharya 46 115
10. Sruti Sara Samudharanam Sri Totaka Bhagavatpada 179 126
11. Pratah Smaranam Adi Sankaracharya 3 135
12. Tattva Bodha Adi Sankaracharya 38 136
13. Sad Darshanam Ramana Maharishi 43 163
14. Ashtavakra Samhita Ashtavakra 298 165
15. Vivekachudamani Adi Sankaracharya 581 174
DAKSHINAMURTHY STOTRAM
Summary - 10 Verses
62 Verses – 6 Topics
4
Topic 1 :
Verse 1 – 5 – Introduction :
• Rama Gita condenses Vedantic teaching in the form of a dialogue between Sri Rama
and Lakshmana.
• Unlike Bhagavat Gita and Uddava Gita, Rama Gita requires background of Upanishads
to understand the text.
Context presented :
• Lakshmana meets Rama alone after leaving Sita in forest because of loose talk from
washerman.
• How to solve problem of innocent Sita suffering because of no mistake of hers.
• Only when there is suffering in life one asks questions about God, World and life.
• Why are we born? Suffer?
• This personal experience triggers enquiry leading to search for Jnanam.
• Arjuna’s separation from Bheeshma and Drona triggered his search for spiritual
Knowledge in the battle field of Mahabharatha.
• Lakshmana’s separation from Sita triggers questions in Lakshman’s Mind.
• Lakshmana had a great Reverence for Sita.
• Rama could withstand situation because of unique strength born of spiritual
Knowledge.
• Lakshmana Ajnani approaches Jnani Sri Rama and asks for Samsara Nivritti. 5
Indirect Lesson :
• Person fit for Vedanta only when he has understood problem of Samsara.
• Problem lies with me, solution also in me.
• Don’t blame God, fate.
• Fate born out of my own freewill.
1st Stage :
• Diagnose problem as myself.
2nd Stage :
• I can’t give solution myself.
• 2nd Stage : To realise, discover, I am helpless.
3rd Stage :
• Guru Saranagathi.
• 3 Stages indicated by Lakshmana mentioned in Verses 1 – 5.
6
2nd Topic : Verses 6 – 10
• Sri Rama presents Bava Roga Vaidya.
Problem :
a) Self ignorance :
• Ignorance of fact I can never be affected by anything that happens in the World.
• Space can’t be affected by any event.
• I – space like Atma can never be affected.
• This fact I don’t know.
• Ignorance creates next problem.
b) I mistake myself to be Body, Mind, sense complex.
Agyanam Ignorance
7
Spiritual Fall
I am Consciousness unaffected by
(I) Agyanam
world
10
3rd Topic : Verse 11 – 22
• Technical Topic – incidental Topic – can be removed, flow will still continue.
• What is the purpose of this Topic?
• Both Karma Yoga and Jnana Yoga required for everyone.
• Karma Yoga can’t give Jnanam, Jnanam can’t give Yogyata.
• No choice, both compulsory.
• Don’t ask which path you follow – Karma Yoga / Jnana Yoga?
Question : Are these 2 Yogas to be followed
a) Simultaneously in combination – Samuchayavada (and save time).
b) In Krama Samuchaya :
One after another.
Sri Rama’s Answer :
• Can’t follow simultaneously. Why?
a) Totally Different Nature
13
• This method called Bhaga Tyaga Lakshana.
• Arrive at my Real Nature.
• Jivatma and Paramatma loose their adjectives.
• What remains is neither Jivatma or Paramatma, neither Alpashaktiman or
Sarvashaktiman, neither Karanam or Karyam, neither Creator or Created.
• One Akhanda Chaitanyam exists.
• By systematic study, and reflection, become convinced.
• Removal all old habits of looking at myself as a slave of circumstances, fate, inferiority
complex.
• All must go away by dwelling more and more on this teaching.
• Practice saying regularly “Aham Brahma Asmi”, Adhistanam of entire Universe, World
can’t affect me, touch me, I am not helpless.
• Aham Ishvara Asmi, Mei Eva Sakalam Jatam..
Kaivalya Upanishad :
In me alone everything is born ; in me alone does everything exist and in me alone gets everything
dissolved. I am That non-dual Brahman. [Verse 19]
14
• In Sri Rama Gita Sravanam and Nididhyasanam highlighted.
• Nididhyasanam is of several types, repeated hearing, writing, reading, talking,
teaching, or formal Samadhi.
• Abhyasa by following Ashtanga Yoga technique.
• Mandukya Upanishad based Samadhi Abhyasa where sound symbol ‘Omkara’ is used.
• Sound Om is symbol of entire creation, represents the entire Universe made of
Waking, Dream, Sleep states.
• Following silence represents Pure Consciousness, Adhishtanam.
• Chant Om – come to silence, see the Pure Consciousness as silence.
Principle
15
5th Topic : Jnana Phalam
16
• Jnanis Prarabda mixture of Punya Papam incurred in Ajnana Avastha.
• World can’t be changed.
• Change not in World or setup but in our responses due to Atma Jnanam.
• At end of Prarabda, Agami avoided, Sanchita burnt, Prarabda exhausted.
• No Punya Papam balance – Jnani need not be separated from Ishvara.
• Merger at level of Shariram and Reflected Consciousness.
• Ego Iceberg has melted into dream of Paramatma due to sunlight of Atma Jnanam
which is Videha Mukti.
6th Topic :
Upasamhara : Verse 58 – 62
a) Sri Rama consoles Madhyama Adhikari who find Reflected Consciousness / Original
Consciousness / Baga Tyaga Lakshana going above their heads.
o Practice Saguna Upasana Bhakti, Pray to Lord :
Oh Lord Prepare my Mind to comprehend Rama Gita.
o Keep Sadhana going.
b) If Uttama Adhikari like Lakshmana and You, Sri Rama promises Knowledge will give
Jeevan Mukti and Videha Mukti.
o Consoling Madhyama Adhikari and admiring Uttama Adhikari, Sri Rama
concludes his teaching to Lakshmana who got liberated.
17
Introduction
• Adhyatma Ramayana – By Vyasa or Ramananda Acharya.
• 1000 Verses.
• Ramayana from Philosophical Angle.
• Normal Ramayana by Valmiki – (13 – 16th century).
• To teach Dharmic, noble lifestyle (No Vedanta).
• Tulsidas followed Adhyatma Ramayana.
• Rama Gita : 62 Verses.
• Shiva – Parvati – Uma – Maheshwara Samvada – found in Uttara Khanda – 2nd Portion
– 5th section of Adhyatma Ramayana of Veda Vyasa.
• Lord Shiva presents Rama – Lakshmana (Brother/Disciple) Samvada = Rama Gita.
• Essence of Vedanta, Mahavakya Vichara.
• Chinmaya : Postgraduate Book.
18
ADVAITA MAKARANDA
Summary
- Nigamana Vakyam.
- Invocation - Condition for Aikyam
- Conclusion.
- Prayer to Krishna - Without condition
- Summary of his own
- Mangala Sloka to Aikyam can’t be grasped
teaching given in
surrender “Ego”. or assimilated.
verse 2 – 7.
19
Verse 8 – 17 :
Condition :
• Deha Abimana Tyaga → Basic condition.
• Without dropping Body, individuality identification, ego identification, relative I –
identification.
• As long as you love ego, Vedanta will not work for you.
Gita :
Greater is their trouble whose minds are set on the unmanifest; for the goal, the unmanifest, is
very hard for the embodied to reach. [Chapter 12 – Verse 5]
• For embodied, egocentric, Goal of unmanifest – difficult to reach.
• Through Body, family Abhimana comes.
• As long as Aham and Mamakara is there, Vedanta will not work.
• For Homeopathy to wok, can’t take coffee.
• Condition for Atma Jnanam, Pancha Kosha Viveka. 20
Introduction
1. Advaita Makaranda is an advanced Manana Prakarana Grantha text composed in the 15th
century by Lakshmidharakawi.
2. Consists of 28 verses and establishes oneness of Jivatma and Paramatma.
3. Makaranda is the honey which drips from these verses on Advaita philosophy.
4. What is the fundamental truth of Vedanta?
• Lasting peace, enduring peace is possible only by Attainment of Moksha.
• Nitya Sukha Ichha only by Moksha Ichha.
Moksha Ichha
22
• A particular event brings a calm mind in which my own subjective peace and
happiness is reflected in the Mind instrument.
• When you bring a Mirror, Mirror does not produce an image but provides a medium, a
surface for manifesting my original face.
• Only Arriving peace comes and goes away.
• Original peace always there called Aham Brahma Asmi discovery.
• Brahman is permanent source of Peace or Poornatvam.
Chandogyo Upanshad : Sanatkumara to Narada
Sanatkumara said : “That which is infinite is the source of happiness. There is no happiness in the finite.
Happiness is only in the infinite. But one must try to understand what the infinite is.” Narada replied, “Sir, I
want to clearly understand the infinite”. [7 – 23 – 1]
• Peace presupposes limitlessness.
• Objects, events, persons in the world are finite, limited by time and space and
attributes.
• It is delusion to think that they bring peace.
23
• 4 Qualifications required for this knowledge are Discrimination, Dispassion, Discipline,
Desire.
• Cognitively, intellectually, understand Aham Brahma Asmi.
• There is no benefit from Jnanam even if there is 1% doubt.
(Example: Wire is live or not – 1% doubt, no use)
8. Vedantic Knowledge :
• Brahma Satyam, Jagan Mithya, Jivo Brahmaiva Na Paraha.
• 3 Components :
a) Attributeless, Invisible, Unmanifest Brahman is the ultimate Reality, truth of the
Universe.
b) Visible, Tangible World is not absolutely Real, Mithya.
o Sankhya, Nyaya, Veiseshika, Buddhism, Purva Mimamsa, Visishta Advaitin,
Dvaitin, none accept this.
o Waking Universe like Dream.
c) That Paramatma, infinite is I – Aham Brahma Asmi.
o 3 revolutionary teachings.
• Convertion process of knowledge into conviction is called Mananam, comes after
Sravanam.
24
9.
Prakarana Granthas
Basic Treatises
25
BAJA GOVINDAM
Introduction
a) Unique feature of human being which differentiates him from Animal is faculty of free will,
choice.
26
c) If you accept free will, scriptures available.
Katho Upanishad :
Yama said : “One is good, while another indeed is pleasant. These two having different objectives chain
(bind) a man. Blessed is he who, between these two, chooses the good alone, but he who chooses what is
pleasant, loses the true end (goal).” [I – II – 1]
Both the good and the pleasant approach the moral man ; the wise man examines them thoroughly and
discriminates between the two ; the wise man prefers the good to the pleasant, but the ignorant man
chooses the pleasant for the sake of this body through avarice and attachment (for getting and keeping).
[I – II – 2]
27
d)
Human Goals
We can choose
- Sreyaha
- Preyaha
- Intelligent seeker
- Mandah, Avivekinaha, Moodah.
- Vivekinaha
- Use discrimination properly.
- Mumukshu Chooses god as
destination. 27
• Shastra wants to convert one from Moodah to Viveki.
Religion
- Use god as means for finite goal. - Use god as destination, infinite
- Religious person goal.
- Spiritual person.
- Most intelligent
Atheist :
• Does not accept God at all.
• Religious and Atheist will face problems in life, called Samsara.
• Shankara Teaching 2 Katho Upanishad Mantras in Bhaja Govindam.
Aim :
• To convert every human into Mumukshu, choose infinite, make life meaningful,
purposeful.
• Other than God, anything you choose will be Samsara.
Hey Moodamati :
• Whose intellect is deluded, confused.
• 30 Verses is conversion program based on Katho Upanishad for problems faced by
Human being who have made a wrong choice.
29
Aim :
• Not to give gloomy picture of life.
• Attempt to change our heart, change mind, direction of life.
• Convert Atheist and religious into Mumukshu.
• Only when person is Mumukshu, chooser of God, infinite, then Vedanta becomes
relevant.
• Otherwise, Gita, Upanishads irrelevant.
• First become Mumukshu, make Vedanta, scriptures relevant.
• Use Vedanta, discover infinite God, here and now, make life a purposeful, successful
and happy one.
• If I make the right choice, world is a garden (Lalbagh), if wrong choice, world is hell.
• Choice is yours.
Moha Mudgaraha :
• Moha means Confusion, delusion, indiscrimination.
• Mudagara – Hammer to change life’s direction.
• Majority don’t say Moksha is my destination in life.
30
Vairagya Shatakam – By Bartuhari :
Without knowing its burning power the insect
jumps into the glowing fire; the fish through
ignorance eats the bait attached to the hook;
whereas we, even though having full discernment,
do not renounce the sensual desires, complicated
as they are with manifold dangers. Alas, how
inscrutable is the power of delusion! [Verse 18]
• Moth not knowing burning power of fire moves around and falls into fire.
• Fish bites but hooked by person, doesn’t understand it’s a trap.
• Human being has intellect and can know finite thing, person, can’t give infinite, lasting
peace, security, happiness, fulfilment but still is attached to the world and not God.
• Perishable objects, people can’t give me lasting peace, security, happiness.
• Holds to finite and leaves him high and dry.
Problem :
• Our intelligence covered by thick delusion.
• Bhaja Govindam called Moha Mudakara, delusion hitting hammer.
Baja Govinda
Seek, Choose God, infinite, eternal
• Choose God and discover lasting peace, security, happiness and make your life a
Success. 31
• 1st Correction required is w.r.t. Goal which gives lasting benefit.
• Bakti Yoga is common name for Karma Yoga + Jnana Yoga, it is an attitude,
atmosphere in which both carried out.
• Class starts and ends with Prayer to seek grace of Lord.
Topic 2 : Verse 6 – 14
• Adhyasa – Superimposition caused by self ignorance (cause of Samsara).
• What is Adhyasa?
Wrong self conclusion regarding who I am. 36
Example : Dream Experience
• Near example of Adhyasa.
a) I forget myself as a waker. It is pre-requisite for dream.
• Forget body, surroundings, bedroom, Air Conditioner atmosphere, comfortable.
b) Create / Project Dream World
Vyasthi Samashti
Samashti Prapancha
Universe
Dream Waking
- Created by Nidra Shakti, - Created by Maya Shakti, Maha
Sushupti. Sushupti.
- For dreamer individual, dream - For waker individual waking
world real. world real.
38
Dream World / Experience
Real Unreal
Real Unreal
• Identified with body, I generate Sanchita, Agami, Prarabda, Victimised by planets and
move from one Rasi to another.
39
Body
Emotional
40
Topic 3 :
• Verses 15 – 30 – Jnana Yoga
Jnana Yoga
Sravanam Mananam
Jada Chit
Body Spirit
Anatma Atma
Deha Dehi 41
• Intimately mixed like milk and water.
Verse in Vivekchoodamani :
• Sheerani Avivekasjnyaha
hamsa eva chetarna
Atma anatma Avivekena
Yatikena Chetarnaha
• Milk + water can’t be separated by hand and eyes.
• Mythological bird – Hamsa takes only milk and leaves water.
• Similarly Jnani can separate consciousness from the body by Viveka Shakti.
• Once you separate, you understand 5 aspects of consciousness.
a) Not part, product, property of body.
b) Independent entity, enlivens body.
c) All pervading entity like space.
d) Continues to survive after disintegration of body.
e) Not accessible for transaction because no medium available.
• Consciousness illumines all our thoughts in the mind like the light.
• Consciousness illumines arriving, departing thoughts, but itself never arrives or
departs. It is Nirvikara.
• Consciousness is Akarta, incapable of doing any action.
42
• Example :
Space can’t do Punya – Papa Karma but is essential part of any action, accommodates
all.
• Consciousness is Abokta (Twin brother of Akarta) has no Karma Phala Sambandha.
Subtle Topic :
• Consciousness by itself not knower.
• Consciousness neither knows itself or the world.
• It becomes knower when associated with the mind.
• In Sushupti mind resolved.
• Neither I know myself nor the world.
• Verse : Na Atmana Manana Cha eva, turiyam Sarva Drk Sada.
• Knowerhood, Pramatrutvam is not there for consciousness, because consciousness is
Nirvikara, akarta, Abokta, Apramata.
• It is Nitya Mukta, ever free from Samsara.
Atma Anatma
- Ever free - Never free
- To know I am Atma, Bhagavan - Afflicted by Desha, Kala, Karma.
gives Manushya Shariram. - Temporary medium in time and
space.
43
Steps
One Two
The body and so on, upto the causal body (ignorance) are objects perceived and thus they are perishable as bubbles.
Realise through discrimination that I am ever the pure Brahman entirely different from all these. [Verse 31]
Topic 4 : Verse 31 – 41
Nididhyasanam :
a) Change way of thinking.
Before :
• I am Jiva, with ego, individuality, body – mind complex.
• Deha Vasana as father, son, boss is strong.
• Every individuality comes with set of problems. 44
Story :
• Crow flies with fish and is chased by all other crows.
• Drops fish and is free.
• Learn to drop ego.
• World only interested in your ego – Ahamkara part.
• Decondition mind, takes time.
How to decondition mind
2 Steps
Neither I am the fear of death nor I am the difference between races. Neither I am [any relation like] father, mother, nor I
am born. Also, I am not a relative, a friend, a teacher (Guru), or a student (Shisya). I am the eternal happiness or bliss
state, I am Shiva, I am Shiva.||5||
Meditation verses 31 – 36 :
• By heart and see meaning in meditation.
• Recommended by Swami Chinmayananda.
• Assimilate and Internalise.
5th Topic : Verses 42 – 68
• Jnana Phalam and Jnana mahima.
Introduction :
• Covers all vedantic topics, simple Sanskrit, can be learnt by heart, has example in each
verse for Assimilation.
47
UPADESA SARA
Introduction
• Author – Ramana Maharishi, 30 Verses.
2 Works
48
Story :
• Karma Khanda in Yagashala, doing ritual thinking everything possible to be gained by
rituals. Nir-Ishvara Vadis, No God required, Moksha is reaching heaven.
• Lord Shiva wanted to educate them. Appears as Brahmachari Bhikshu as wives in the
house.
• Lord Shiva asks Vishnu to appear as enchanting women to distract Rishis.
• Wives got enchanted by Bikshu – Vishnu and husbands wanted to perform Yaga with
magic spell to destroy lord Vishnu.
• Rishis had great powers, knowledge, could not handle slim Brahmachari. Humility
comes like in Keno Upanishad, Rishis defeated, Surrender to Bikshu, takes Shiva form.
Teaches limitation of Karma – which helps in spiritual growth.
• Beyond that come to Atma Jnanam for liberation.
• Shivas teaching to Karma Khanda Rishis in forest called Daruka Vanam in western
Region – Shiva Risaya Samvada.
• Only Upadesa by Maharishi, Shiva Darukavana, Shiva Upadesa Sara.
• Original work in Tamil called “Updesa Undipara“ .
• Undipara is a type of composition.
• Translated by Ramana in Telugu, Malayalam, and Sanskrit.
• Sat Darshanam in Tamil translated to Sanskrit by Vasishta Muni.
49
NAISHKARMYA SIDDHI
Naishkarmya Siddhi
50
Index
51
S. No. Chapter Total Verses Topics Verses
Mahavakya Vichara
Purvacharya Samvada 19 – 53
Adhikaritvam 70 – 73
Lifestyle of Jnani 54 – 69
Conclusion 74 – 78
Total 204
52
Chapter 1
1) How Agyanam Samsara Karanam?
Perception of Dvaitam
Raaga Dvesha
Dharma - Adharma
Punya - Papam
Deha Prapti
53
2) Purva Pakshi : To Vedantic Teaching
a)
i) Karma cannot give Moksha :
o Karma is Product of ignorance which is parent.
o Karma will protect parent.
o Karma perpetuates ignorance.
ii) Karma gives Anitya Phalam, finite.
iii) Karma gives other Phalam - Dharma – Artha – Kama not Moksha.
iv) Karma criticised by Sruti.
v) Can’t avoid Kamya Karma Prarabda based.
vi) Karma useful for Chitta Shuddhi not Moksha.
b) Jnanam + Karma Samuchhaya :
i) Belong to 2 different time, can’t be combined (youth, Old age).
ii) When Jnanam comes, plurality eliminated. Light – Darkness – can never exist
together.
iii) Jnanam negates qualifications required for Karma.
iv) When Jnanam comes, mumuksha becomes Mukta.
v) Respect total Veda Purva + Anta.
o Linearly exist not simultaneously.
o 1st Karma, purify – then Jnanam. 54
c)
i) Jnanam not part of Karma
o Jnanam gives benefit by itself.
o Tarati Shokam Atmavitu, Brahmavitu Aapnoti Param, Parikshya Lokaan.
ii) Isavasya – Upanishad :
Performing, verily, work in this world should one desire to live a full hundred years. This alone is right, for there is no
other right path. Action never clings to a man following this path. [Verse 2]
Verb in Veda
56
Chapter 2
Topic 1 :
Atma – Anatma Viveka :
• Similarities between Body / Mind + World.
a) Drishyatvam :
• Object of experience, Jadam.
b) Bautikatvam :
• Product of 5 elements.
c) Sagunatvam :
• Both with 3 Gunas.
• Shabda, Sparsha, Rupa, Rasa, Gandha.
• Endowed by attributes.
d) Savikaratvam :
• Keep changing, modifying.
e) Agama Pahitvam Body / Mind / World :
• Arrives in waking + dream.
• Resolve in sleep.
• Therefore Body / Mind part of objective universe.
57
Jagrat Sattva – Dominant
Svapna Rajas – Dominant
Sushupti Tamas – Dominant
Anatma - Triputi
- Seer - Eyes
- Hearer - Shabda - Ears
- Feeler - Sparsha - Skin
- Toucher - Rupa - Hands
- Smeller - Rasa - Nostril
- Walker - Gandha - Legs
- Talker - Tongue
• During Sushupti Anatma resolved, Triputi resolved, Ahamkara resolved.
• Anatma exists always in the form of Triputi.
• Each one required to prove existence of other 2. 59
• Form / colour proved by eyes. Eyes can’t be proved without form / colour.
• Pramanams existence depends on existence of Prameyam.
• World resolved in Sushupti, Pramata resolved.
• In meditation, if you remove thoughts, Pramata resolved. You doze off, if you don’t
have Aham Brahma Asmi Vritti.
• Pramatas existence depends on Pramanam + Prameyam, otherwise artificial
blankness.
• Triputi mutually dependent.
• Borrows existence from Sakshi Atma which is outside Triputi.
Mandukya Upanishad :
It is not that which is conscious of the internal subjective world, nor that which is conscious of the external world, nor
that which is conscious of both, nor that which is a mass of consciousness, nor that which is simple consciousness, nor is
it unconsciousness. It is unseen by any sense-organ, beyond empirical dealings, incomprehensible by the mind,
uninferable, unthinkable, indescribable, essentially by of the Self alone, negation of all phenomena, the peaceful, the
auspicious and the nondual. This is what is considered as the Fourth (Turiya). This is the Atman and this is to be realised.
[Mantra 7]
For me there is neither Earth nor Water nor Fire, nor Air, nor Ether. Thus realising the nature of the Paramatman… the
one who is in the cavity of the heart, who is without parts, without a second, the Witness of all, beyond both existence
and non-existence, one attains the very nature of the Paramatman. [Verse 23 & 24] 61
• Negates matter.
• World not born, seems to be born.
• World only has seeming existence called Mithya.
• What is existent can’t be negated, what is nonexistent need not be negated.
• Only seeming existence can be negated.
3rd Topic : Agyana – Samsara Karanam
• Ignorance of fact – I am of higher order of reality, and all my experienced world are of
lower order of reality is cause of Bandah, Samsara.
• I am Asanga nonparticipatory Atma forgotten. I don’t give reality to Anatma.
• Ignorance is cause of lending Reality – called Adhyasa, empowering the world to
disturb me.
• I create dream (Tat Srishtva), I enter dream (Anupravishatu), lend reality and get
disturbed.
4th Topic : Jnana Eva Moksha Karanam
• Jnanam is Moksha Karanam, Adhyasa Nivritti Karanam.
• Disempower world, continue dream and waking, drop reality attached, like TV serial.
• This is Jeevan Mukti.
• Waking world created by me with several Vasanas of different Jivas.
• This Jnanam and Mithyatva Nishchaya only permanent solution to Samsara.
62
5th Topic : Vedanta Mahavakya Eva Jnanam Karanam
• Jnanam only from Veda Vakyam and Guru Upadesha.
Katho Upanishad :
• Etat Srutva.
• All instruments deals with Anatma.
• Mahavakya alone deals with Atma.
Chandogya Upanishad :
‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art, O Svetaketu.’ [Svetaketu
then said,] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain again,’ replied his father. [6 – 8 – 7]
63
(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence) The
Entire World is Like a City Seen within a Mirror, the Seeing happening within One's Own Being, It is a Witnessing
happening within the Atman, (the Witnessing) of the Externally Projected World; Projected by the Power of Maya; As if a
Dream in Sleep, One Experiences this Directly (this Play of Maya) during Spiritual Awakening within the Non-Dual
Expanse of One's Own Atman, Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge
through His Profound Silence; Salutation to Sri Dakshinamurthy. [Verse 1]
64
Chapter 3
3 Topics
Topic 1 :
Mula Avidya
Step 1 Step 2
- I know I am Abautikam - I know I am not Body / Mind.
- Conventional instruments
reveal only Bautikam. 69
• Consciousness = Pure existence = Observer.
• Job of existence – to lend and to be conscious.
• I sat Chit am Adhishtanam of entire universe.
b) Purva Acharya Samvada :
• I am Turiya Atma, not Vishwa / Teijasa / Pragya.
Karana Atma Karya Atma I am Turiyam
Pragya Vishwa / Teijasa Karana Karya Vilakshanam
c) Mahavakyam : Verses 19 – 53
Step 1 :
• Apply logic of Drishtatvam, Bautikatvam, Savikaritvam, Sagunatvam, Agama Pahitvam.
• Dump Body / Mind / Senses in the world – not grey anymore.
• Paint black Anatma and handover to Ishvara.
• Mental Sanyasi.
Step 2 :
• Hear Mahavakyam as Atma – Sanyasi.
• Aham – Mama Tyagaha.
• ∆ format = Grihasta Vesham.
70
• 5 feature logic makes you mental Sanyasi, Anvaya – Vyatireka logic, Avasta Traya
Viveka, Panchakosha Viveka, Drk Drishya Viveka logic.
(Adrishyam, Agunam, Anagama Pahitvam, Nirguna-Atma).
Step 3 :
• I lend existence, consciousness to Body / Mind / Sense organs / Universe.
• Sanyasa = Removal of Ahamkara, Mamakara in Pancha Koshas.
Step 4 :
• Intellectual understanding gets converted to Aparoksha Jnanam without requiring
Samadhi Jnanam.
71
Introduction :
1) Meaning of Upanishad :
a) Vedasya Antah Bagaha – Upanishad :
Upa Ni Shad
Obstacle - Dosha
73
4)
Doubts
Birds eye view of Shastra Tat Pada Pradhana Tvam Pada Pradhana
Function of
75
Siddhi Granthas
76
Naishkarmya Siddhi
- Atma Svarupa - Prapti
- Attainment of my own real
Nirguna, Actionless nature
which is always available.
Eyes Vedanta
- Direct Pramanam for Anatma - Direct Pramanam.
Jnanam. - Shastra Chakshu.
77
Aham Brahma Asmi Vritti can be
seen as
- Information - Fact
- I have information I am - Moksha, Mukta
liberated. - I want to convert information
into a fact.
- Learn to see Vritti as
knowledge.
• Naishkarmya Siddhi (NS) follows Upadesa Sahasri style – 18th Chapter – “Tat Tvam Asi”
– analysis.
• Many verses bodily lifted by Sureshvaracharya. 78
Naishkarmya Siddhi 2 portions
- Gives connection,
- Main verse Introduction, Sambandha
- Anushtup Metre Gita style
Uktih.
- Prose form.
Karma Jnanam
81
2)
Sruti
3)
Prakarana Granthas (Treatises) Like
82
Tat Tvam Asi
• Seekers Start with Prakarana Granthas and then learn Gita, Upanishad, Brahma Sutra.
Prakarana Granthas
Paroksha Aparoksha
- Indirect - Direct
Practical : - Releases person from sorrow.
- Lychee fruit, get description, picture, Practical :
size, form, taste. - Lychee fruit in the mouth.
- Rishikesh description. - Direct experience.
Technical : - Visit Rishikesh.
- When fruit not within purview of Technical :
mind, not mentally experienced, - Fruit within scope of mind.
beyond scope of mind, being away. - Through eyes, ears, nose, skin, tongue
- When sense organs are away from fruit reaches mind.
sense objects, it is called Indirect - When sense organs are in touch with
Knowledge. sense object it is called direct knowledge. 84
• Brahman Aparoksha Jnanam alone releases person from sorrow.
• In all other methods one can’t be free from sorrow. If so, will be temporary (see TV,
take a drink, sleep).
• For permanent release, only one way.
Katho Upanishad :
He, the Eternal among non-eternals, the Intelligence in the intelligent, who, though one, fulfils the desires of many…
those wise men who perceive Him as dwelling in their own Self, to them belongs Eternal Peace and to none else. [II – II –
13]
• Shabda, Sparsha, Rupa, Rasa, Gandha enter Mind through gateways of eyes, ears,
nose, tongue, skin. 85
• Emotions of love, anger, desire, frustration, restlessness directly experienced by me, in
contact with Mind.
• Sense organs not required.
• Either through sense organs or without sense organs, contact with Mind = Aparoksha
Jnanam.
Is Brahman
He, who is the Purusa, whirled in maya, sees, in Himself, the world of cause-effect diversely related as
possessor and possession, father and son, and as teacher and taught, both in the state of waking and of
dreaming;… to Him, the divine teacher, Sri Daksinamurty, is this prostration. [Verse 8]
91
Summary – 144 Verses
3 topics
3 Sharirams
Atma Anatma
1) Chetana Tatvam : 1) Achetana Tattvam :
- Spirit Principle. - Matter principle.
2) Ever experiencer, never experienced. 2) Ever Experienced, never experiencer.
- Drk - Drishyam.
- Sakshi, Witness
3) Nirgunam : 3) Sagunam :
- Attributeless. - Full of attributes.
4) Nirvikaram : 4) Savikaram :
- No modification. - Subject to constant changes.
- No Birth, growth, decay, disease,
death, rebirth.
94
Atma Anatma
5) Nirvikalpam : 5) Savikalpam :
- Not subject to parts, partless, - Subject
divisionless.
- Can’t count Atma.
- Nondual
Shankara scolds :
• How can observer take himself as observed?
• In this text Shankara concentrated more on Sthula Shariram, one verse on Sukshma
Shariram, no verse on Karana Shariram.
Atma Anatma
Spirit Matter
Through the mind alone (It) is to be realised. There is no difference whatsoever in It. He goes from death to death, who
sees difference, as it were, in It. [IV – IV – 19]
• Most important Sruti statement.
• Upanishad uses present tense
• It is not said :
There was no Duality.
There will be no Duality
• It says, there is no Duality even now.
• Observer, observed Duality is a myth. It is really not there.
• Observer himself is making seeming Duality of himself and the World.
• Like one Waker goes to sleep and he himself makes a seeming division of Dream
observer and Dream observed Universe.
• He enjoys or suffers in Dream and swallows entire dream into himself.
• Dvaita Negation means Observer – Observed Duality is not there, Atma – Anatma
Duality is not there. 99
c) Dvaita Ninda :
• Heavy criticism of Dvaitam.
• False, Untruth is criticised.
• Truth glorified, praised.
• In Upanishads, Dvaitams criticised, indicating it is false.
• How it criticises?
Katho Upanishad :
By mind alone could this (Brahman) be obtained (realised) ; then there is no difference here at all. He, who
sees any difference here, goes from death to death. [II – I – 11]
• Whoever sees Duality will continue cycle of Punarapi Jananam – Maranam, will be
Samsari, continue in Mortality as long as he sees Duality.
• As long as person sees difference between observer Atma and observed Anatma
Universe, he will have fear.
100
Taittriya Upanishad :
When this seeker attains the fearless oneness with Brahman who is invisible, incorporeal, inexplicable and unsupported,
then he becomes free from fear. When however, he makes even the slightest distinction in Brahman, then there is danger
for him. That very same Brahman Himself becomes the source of fear for him who makes a difference and who reflects
not. To the same effect, there is the following Vaidika verse. [II – VII – 3]
Because when there is duality, as it were, then one smells something, one sees something, one hears something, one
speaks something, one thinks something, one knows something. (But) when to the knower of Brahman everything has
become the Self, then what should one smell and through what, what should one see and through what, what should one
hear and through what, what should one speak and through what, what should one think and through what, what should
one know and through what? Through what should one know That owing to which all this is known—through what, O
Maitreyī, should one know the Knower ? [II – II – 14]
102
This (self) was indeed Brahman in the beginning. It knew only Itself as, ‘I am Brahman.’ Therefore It became all. And
whoever among the gods knew It also became That ; and the same with sages and men. The sage Vamadeva, while
realising this (self) as That, knew, ‘I was Manu, and the sun.’ And to this day whoever in like manner knows It as, ‘I am
Brahman,’ becomes all this (universe). Even the gods cannot prevail against him, for he becomes their self. While he who
worships another god thinking, ‘He is one, and I am another,’ does not know. He is like an animal to the gods. As many
animals serve a man, so does each man serve the gods. Even if one animal is taken away, it causes anguish, what should
one say of many animals? Therefore it is not like by them that men should know this. [I – IV – 10]
• Whoever sees difference between himself and Lord, that person does not know.
• Yatha Pashuhu.
• One without Advaitic Knowledge is like Animal.
• Wise in Knowledge – Advaitin.
• In ignorance Dvaitam.
• Wise continue to see, experience Dvaitam.
• Advaitam does not negate perception, experience of Duality.
• Vedanta only negating factuality of Duality.
• To know Advaita clay need not destroy pot.
• Can keep, use, handle, count many pots.
• In mind know Sarvam clay Mayam.
• Advaitin will see differences between Observer and Observed; Shabda, Sparsha, Rupa,
Rasa, Gandha seen but he has knowledge that there is only one Chaitanyam.
103
• Scientist : Everything proton, atom is energy.
• For Practical purpose will know differences in the Universe.
• In his wisdom, he knows, all one configuration of Proton, energy.
• One Advaita Drishti seeing plurality.
• Advaitin has - “one Consciousness knowledge” in and through plurality.
• Therefore, Dvaitam is product of ignorance.
• Proves Dvaita Mithyatvam.
(a) Sarvatmatvam (b) Dvaita Nisheda (c) Dvaita Nindha (d) Dvaita Avidyakatvam
- Product of Avidya
- Avidya Janyam,
Avidya Karyam.
104
Anatma Prapancha Atma
- Karyam - Karanam
- Does not exist separate from
Karanam.
• Pot can’t exist separate from clay.
• Ring can’t exist separate from gold.
Taittriya Upanishad : Brahmananda Valli : Chapter 2
From that (which is) this Atman, is space born; from akasa, air; from air, fire; from fire, water; from water,
earth; from earth, herbs; from herbs, food; and from food, man. [II – I – 2]
• From Atma, out of ignorance is born Akasha, Vayu, Jagat Mithya, Karyatvat, Ghatavatu.
World Pot
- Unreal - Unreal
- Product of Consciousness - Product of Clay
• This is the reasoning.
105
III) Anubava :
107
• Sat alone is Chit.
Chit alone is Sat
• Sat Chit together called Atma.
• Atma alone Absolutely Real.
• Sruti, Yukti, Anubava proves Atma Satyatvam, Anatma Mithyatvam.
• Several illustrations show illusory perceptions we experience.
• How distortions take place?
• Atma distinctively perceived as Anatma.
• Atma distortedly perceived as Anatma like other Distortions.
• Consciousness mistaken as Anatma.
Example :
a) Sunrise – Never rises
b) Earth stationary – Appears firm when its moving.
c) Stars – seen as Dots.
d) Sky / Ocean – appear blue.
e) Rope – appears as snake.
f) Shell – taken as silver.
4th Topic – Anatma Mithyatvam
• Bulk of Aparokshanubhuti – Verse 41 – 89. 108
5th Topic : Verse 90 – 99
• Jeevan Mukti – Jnana Phalam.
• What is the knowledge gained?
• There is nothing other than me, Chaitanyam, to get frightened.
• Body and Mind belongs to observed World.
• I am Consciousness, Other than Consciousness, there is no World, Body, Mind.
• Not that they are not there.
• They don’t exist independent of Consciousness.
• Don’t say waves are not there.
• Say : No waves independent of water. No World other than me the Observer.
• Kaivalyam = I alone Am
= Kevalasya Bavaha
= Jeevan Mukti, freedom, free from emotional problem.
• Raaga, Dvesha, Kama, Krodha...
• Freedom from intellectual problems, physical – psychosomatic problems, fear,
loneliness.
• Freedom from all Karmas.
• Free from Sanchita, Agami, Prarabda.
109
Upanishads say :
• Jnani free from Sanchita, Agami.
• Here, it is said, Jnani free from Prarabda Karma also.
• Both correct.
View Point
Jnani
110
6th Topic : Verse 100 – 144 – Nididhyasanam – Vedantic Meditation
• Integral part of Vedantic Sadhanam without which Sravanam, Mananam may not help
for majority.
• Sravanam can fructify into Jnanam or Jnana Nishta when supplemented by
Nididhyasanam.
Nididhyasanam :
• Giving exclusive time for Assimilation of Vedanta, clearly seeing Mithyatvam of Body,
Mind complex.
• Giving absolute Reality to body-mind complex is cause of Samsara.
• Whatever not seen as Mithya is potential threat, unconquered enemy, unpredictable
threat.
• That object will cause fear, sorrow.
• Everything is Mithya, few create headaches.
Drishti
Atmanaha Anatmanaha
- Satyam - Mithya
- Spend more time on this as we
handle Anatma all the time.
- More you handle, more real it
becomes. 111
• Grihasta in Vyavahara needs more Nididhyasanam but has no time.
• Sanyasi does not need Nididhyasanam, has more time.
• We need Nididhyasanam w.r.t objects we interact.
• Nididhyasanam = Pancha Dasha Anga .
Meditation on 15 limbs :
Verse 102 – 103 :
1) The control of the senses (yama), 2) the control of the mind (niyama), 3) renunciation (tyaga), 4) silence
(mouna), 5) space (desa), 6) time (kala), 7) posture (asana), 8) sucking in the anus (mulabandha), holding
steady the body (deha-samya), 10) steadiness of gaze (drk-sthiti), 11) control of prana (prana-samyamana),
12) the withdrawal of the mind (pratyahara), 13) continuous reflection (dharana), 14) contemplation on
the Self (dhyanam), and 15) total absorption (samadhi) – these are indeed the items declared verily in a
series. [Verse 102 & 103]
One should see the cause in the effects and then should discard the effects altogether. Then
the cause also should be dissolved, then what remains is the Truth Absolute, and the seeker
becomes verily that. [Verse 139]
How to meditate on truth :
4 Steps
Look at cause in the Discard the effects Discard cause See what remains as
effect Brahman – Absolute
truth
1) Look at World :
• See Cause + Effect together (Observer + Observed).
2) Turn attention to Observer :
• Focus on Cause the Observer.
3) Negate World :
• Discard the effect.
4) Remain as Consciousness :
• Which is neither Observer nor Observed. 113
• Drk Drishya Vilakshana Chaitanyam Aham Asmi.
• Sakshi Sakshya Vilakshana Chaitanyam Aham Asmi.
Conclusion :
• If someone not able to practice this Vedantic Meditation, called Raja Yoga then begin
with Hatha Yoga.
2 Steps
Step 1 Step 2
46 Verses
115
DRG DRSYA VIVEKA
Summary (46 Verses)
1. Written by : 3 Opinions
Together Authored
2. 3 Types of Seers : Verse 1 – 15
w.r.t. Seen Seer
World Sense Organs
Sense Organs Mind
Mind Consciousness
• Every Seer presupposes seen.
• World occurs only in Seen list. Therefore, Absolute seen only in Seen list …. Objects
perceived.
• Consciousness occurs only in Seer list. Therefore, Absolute Seer.
• Therefore relative Seen / Seer = Mind + Sense Organs. 116
Drishyam in Text Drk in Text
118
Sakshi Ahamkara
1) Changeless principle : 1) Changing Principle :
- Ever the same. - Mind + Sense organs change moment to
2) Absolute : moment.
- Only Seer 2) Relative :
- Sense organs w.r.t. world… Seer
- Sense organs w.r.t. Mind… Seen
- Mind w.r.t. Consciousness… Seen
3) Infinite Principle : - Mind w.r.t. Sense organs…. Seer
- Not bound by body. 3) Finite Principle :
- Bound by body.
4) Asamsari… Akarta Abokta : 4) Karta + Bogta – Samsari :
- Nitya Asamsari - Nitya Samsari.
5) All pervading… can’t travel. 5) Travels from Loka to Loka :
- Subject to Sanchita / Agami / Prarabda Karma.
- Therefore has Punya Papam.. And have all
problems of life.
- Never free from problems.
- Peace of Ahamkara is Gap between 2 bodies.
- Can never have permanent shanti.
- Jnanis + Bagwan – Avatar – Rama – Krishna –
Ahamkara goes up + down
119
• No Physical distance between Sakshi + Ahamkara…. No Guru can physically separate
them + Demonstrate.
Nirvikalpa Samadhi :
• No Separation.
• Ahamkara (in dormant condition in sleep) + Sakshi together.
• Can’t be separated.
• Physically inseparable.
• I – refers to Mix of 2.
• I = Sakshi + Ahamkara (Mind + Sense organs).
• Mere Sakshi can never say I … Sakshi has no mouth.
• Mere Ahamkara can never say I … I can’t exist without Sakshi.
4) Why we suffer from Samsara?
Our Problem :
• We have not separated Ahamkara + Sakshi.
• Intellectually not understood mix … Ignorant of composition of I …..
• There is self ignorance + identified with Ahamkara part as though its Real I. 120
Ignorant
121
Ignorance Veils Sakshi Vikshepa External World
Understand
Sakshi I Ahamkara I
Absorbtion in the
Thoughts - Upanishadic Existence in Pure Existence Absorbtion in
Pure Consciousness
Drishyam words “Shabda” Objects Shabda Pure Existence
Mind
(2) Verse 9 – 39 (5) Verse 105 – 113 (7) Verse 157 – 170
Difference Conclusion
126
SRUTI SARA SAMUDDARANAM
1) Introduction : Verse 1 – 8
• Guru to Sishya “Your Nature is Moksha”.
• Main obstacle :
Ahamkara + Mamakara (Both Thoughts).
• Anatma in which we have Aham / Mama.
Possession / Profession / Family / Body / Mind.
2) Verse 9 – 39 :
Main Teaching :
Project
127
3) Chit / Chidabasa :
Chit Chidabasa
- Sakshi I - I thought – continuous.
- Blesses mind with Chidabasa - Reflection.
- I Am - Insentient mind becomes sentient.
↓ ↓ - Ahamkara is property of mind not
Consciousness Existence myself.
- Observer - Ahamkara comes in Jagrat and Svapna.
- Origination and Resolution ground of - Sushupti :
Ahamkara. Mind / Ahamkara resolves into Atma.
- Has no Sambanda – Connection. - All problems belong to Ahamkara –
- Lends Chidabasa. Chaya.
- Aham has connection to mind and
through mind to entire Anatma.
128
4) Verse 40 – 104 :
• Objections.
• Vidhi / Guna / Sthuti / Viaprita.
Objections to Mahavakyam :
a) Vidhi :
• Question :
By meditation can one become one with Paramatma.
• Answer :
It will become Karma Phalam Anityam.
b) Guna
c) Stuti :
• Question :
Figurative expression.
• Answer :
Primary meaning fits. Don’t take secondary meaning.
If not fact, can’t give liberation.
d) Viparita :
• Question :
Jivatma = Samsari, Jivatma = Paramatma. Therefore Paramatma = Samsari.
• Answer :
No benefit of study.
• Totaka establishes Vastu vada. 129
5) Verse 105 – 113 :
• Avastha Trayam – property of mind.
• Avasta Trayam Anatma.
Me Mine Satyam
• Mind also part of created world.
• Use mind to claim – I am Sakshi Paramatma.
5 point logic to negate mind
- Separate mind not me, mind not Satyam. - Not property of mind – Avasta Trayam.
- I am different from mind and Ahamkara. - I am different from Avasta Trayam.
• Then claim I am Avasta Traya Sakshi and become one with Brahman. 130
6) Verse 114 – 156 :
• Why Anatma is Mithya?
• Mithya = Nonsubstantial, has no existence of its own.
• Universe, Body / Mind / Sense organs – Anatma – Nonsubstantial name and form.
• Borrow existence and consciousness from Brahman / I the observer.
To him (Bhrgu) he (varuna) a gain said : “that from which these beings are born ; that by which, having been born,
these beings live and continue to exist ; and that into which, when departing, they all enter ; that seekest thou to
know. That is Brahman”. He, (Bhrgu) performed penance ; and after having done penance…. [3 – 1 – 2] 131
Chandogya Upanishad :
Somya, before this world was manifest there was only existence, one without a second. On this subject, some
maintain that before this world was manifest there was only non-existence, one without a second. Out of that non-
existence, existence emerged. [6 – 2 – 1]
Chandogya Upanishad :
O Somya, it is like this : By knowing a single lump of gold you know all objects made of gold. All changes are mere words,
in name only. But gold is the reality. [6 – 1 – 5]
132
Philosophies
133
Introduction :
• Test written by Totakacharya one of the direct disciples of Shankaracharya, committed
to Seva.
• Totaka Ashtam, 8 Verses in praise of Shankara.
• 179 Verses, Totaka metre.
• 1st Acharya of Jyotir Mattam near Badrinath.
Sruti Sara Samuddaranam
134
PRATAH SMARANAM
Introduction :
• Count your blessings to get impact of our problems reduced.
• One core blessing in all of us :
Our core essential nature that is wonderful irrespective of our problems, our
conditions of the body, called Atma Tatvam.
• Atma Tatvam is ever free, ever stable, ever safe, ever full, ever beautiful, we all have is
the greatest blessing.
• We can count this blessing, enjoy the Shanti and accomplish anything we want in life.
3 Sadhanas
135
TATTVA BODHA
TATTVA BODHA
SUMMARY
1. It gives Essence of all Upanishads.
5 Portions
Verse 8 – 16
Aikya Jnana Phalam (5)
(3) Samashti Vichara
- Benefit of Gaining this
- Total knowledge.
- Universal
- Macrocosm
Verse 35 – 38
Verse 17 – 26 136
Topic 1 :
Sadhana Chatushtayam :
This is the four-fold qualification Thereafter, they become fit for the enquiry into the Truth. [Verse 7]
• Spiritual seeker must have 4 qualifications to derive complete Benefit of Vedantic
Study.
4 Qualifications - Sadhana Chatushtaya Sampatti
What is enquiry into the Truth? it is the firm conviction that the Self is real and all, other than That, is Unreal. [Verse 8]
Thus one should know oneself to be of the nature of Existence - Consciousness - Bliss. [Verse 9]
138
Visible Invisible
Gross Subtle
- Visible Fan - Taken for Granted
- Invisible Electricity
- Realise when current goes… generally
don’t count because its not visible.
Viveka
Atma Anatma
139
Sharira Trayam (Textural Division) :
• Texture of personality / matter.
• Physical Body = Gross handleable – fine.
• Subtle body = Subtler / invisible / non handleable – Finer.
• Karana – finest / subtlest.
Five fold Kosha :
• 5 fold functional division.
1. Anatomical part of Body – Visible.
2. Physiological part of body deals with functions health digestion / respiration /
Blood Pressure – normal – Invisible.
3. Emotional personality…. Not by blood test.
4. Rational personality… (intellectual).
5. Hidden personality…. We don’t know….
• I feel Ashamed to tell.
• Unconcious / subconcious / blabber in coma.
140
• Brain dementia… pious using foul language.
o Process of regression.
o Hidden anger / emotions.
o Innermost layer.
• Both material portion… subject to changes.
• Body / Physiological / emotion / intellectual / hidden personality changes.
Atma :
• Nonmaterial / spiritual part…. Atma… other than 5 fold kosha – changing.
• Consciousness / Spirit / Non – changing.
Nature :
1. Not part / property / product of Body / mind.
2. Independent principle, pervades body – makes body alive – Electricity makes Fan
rotate / come alive.
3. Conciousness independent, not limited by boundaries of body. Electricity extends
beyond fan.
4. After material body falls – Conciousness / Atma Tatvam survives.
After removing fan… electricity continues…
5. Surviving Consciousness is not contactacble / Recognisable not because it is non-
existent but beccause there is no medium for its expression – Expressions end,
Transactions end, without body. 141
• Consciousness can express only through Body medium. In absence of medium,
expressions + transactions end but existence of Consciousness principle doesn’t end.
• This Atma is same in all bodies.
• Bodies / minds / intellects differ… but Atma is one.
• Radio / Fan / Tv / gadgets different… enlivening electricity is same between different
gadgets – Expression are different.
Expressions of Electric Energy :
Radio - Sound
Fan - Mechanical All backed by same electricity
Mike - Amplifies voice
• Similarly Atma is one.. Its expressions are different.
• Because of its Nature, Atma is called Sat – chit – Ananda.
• Chit : Non Material Conciousness.
• Sat : Eternal Conciousness.
• Ananda : Poornam Conciousness.
142
• Aim of individual.
• Reduce importance given to Anatma. Importance should be gradually shifted to Atma.
• I should learn to own up Atma part – Real – Permanent. Nature rather than Aging /
Temp / Falling sick / dying / dead / putrefying body.
• Instead of claiming bundle of decaying matter as yourself, learn to claim eternal Atma
as yourself.
• Shift is one of Sadhanas of spiritual student. Use the body but don’t claim it as
yourself.
• Use it as instrument.
• If you claim it as yourself, there will be fear of old Age / fear of death will constantly
haunt you.
3rd Topic :
Samashti Vichara :
• Samashti vichara – Analysis of Cosmos.
Now we shall explain the evolution of the twenty four factors. [Verse 17]
• Till page 84 Aikyam Samboota.
Thus, there is identity between the microcosm and the macrocosm. [Verse 26] 143
• Universe was never created by anyone.
• Nobody can create universe because of scientific law. Matter can’t be created /
destroyed.
Creation :
• Most unscientific word to Vedantin because nothing is created.
• Creation was always there.
• Creation was never there in this particular form.
• Tree was existent before in the form of seed.
• Similarly Universe existed in seed form called “Maya”.
• Creation = Potential Universe coming to Manifestation.
• Not creation – Manifestation.
• Butter existed in Milk already, no lady produces or creates butter.
• Here effort : To bring out Unmanifest butter by extraction & making it available &
tangible.
• If the lady is going to create butter, should be able to create, mixi, water etc.,
• Can’t create butter by imagination.
• What is there, you bring to creation.
• Maya = Bringing into creation in 4 stages.
144
1) Sukshma Bootha Abibvyaktihi :
• Manifestation of 5 subtle elements.
2) Sukshma Bautika / Shariram Srishti.
• Creation of all subtle Bodies….
• Combinations of Sukshama Bootam.
• 5 Subtle elements combine in certain proportions and you get subtle bodies.
• Subtle water + subtle air… create subtle prana / Manah / Sharira Srishti.
3) Sthula Buta Srishti :
• Evolution of gross elements.
• Water / Air / …..
4) Sthula Bautika / Sharira Srishti :
• Creation of physical body.
• Subtle element – subtle elemental gross (Bodies).
• Gross Elements to Gross elementals (Bodies).
• Individual - Sthula / Sukshma / Karana Shariram.
• Cosmos (total) – Sthula / Sukshma / Karana Prapancha.
• 3 levels – all material in Nature.
145
4th Topic :
Aikya Vichara : Most important
• One Consciousness which is eternal / formless / all pervading alone expresses through
both individual + total .
One Consciousness – Express as
Individual Total
The reflection of Brahman, which identifies itself with the gross body is called the jiva. This Jiva by nature, takes Isvara to
be different from himself or herself. The Self conditioned by ignorance (Maya) is called Isvara. So long as the notion that
the Jiva and Isvara are different remains, which is due to the difference in the conditioning, till then, there is no
redemption from samsara which is of the form of repeated birth, death etc. Due to that reason, the notion that the Jiva is
different from Isvara should not be accepted. [Verse 27 to 31]
146
If there is such a doubt, no (it is not so). That literal meaning of the word "thou" is the one identified with the gross and
subtle bodies. The implied meaning of the word "thou" is pure awareness which is free from all conditionings and which is
appreciated in the state of samadhi. So also the literal meaning of the word "That" is Isvara having omniscience etc. The
implied meaning of the word "That" is the pure awareness, free from all conditionings. Thus there is no contradiction
regarding the identity between the Jiva and Isvara from the standpoint of awareness. [Verse 33 & 34]
2 Mediums
3 Body’s World
147
• Consciousness manifests – expresses through 2 matter media.
One face Undistorted beautiful
Face distorted
• Consciousness expresses through.
In both Consciousness is
distorted
Individual Medium :
• Because of Distortion, Consciousness – gets inferior attributes.
• Alpagyaha / Alpashaktiman.
• Distorted Atma with inferior attributes is called Jivatma.
• Same atma expressing through macro medium, Universal intelligence, which
maintains orderliness of universe, planetary motion, gravitational force, all laws
maintained through consciousness manifesting through macro medium. 148
• Superior distortion / Superior Attributes.
• Distorted Atma with superior attributes is Paramatma.
Jivatma Paramatma Atma
Thus by the words of Vedanta and the teachings of the Satguru those in whom the vision of the Truth is born in all beings,
are liberated while living (Jivanmuktah). [Verse 35]
Thus the knower of the Self, having crossed samsara, attains supreme Bliss here itself The Sruti affirms - the knower of the
Self goes beyond all sorrow Let the wise man cast off his body in Kasi in the house of a dog-eater (it is immaterial because)
at the time of gaining knowledge (itself) he is liberated, being freed from all the results of his actions. So assert the Smrtis
too. [Verse 38.4]
150
• Jingyasa Nivritti / Vidyananda Prapati
• Karpanya Nivritti / Baya Niviriti Direct benefit. Fear of mortality goes away.
• Dakshata Prapti
• Body is only Medium I use.
• Death of body not my death.
• Death of transaction not my end.
• Phone dead… speaker behind phone not dead. Can’t talk behind phone.
• Phone no. 5 gone…. In coma / Semi Conciousness.
• Permanently gone…. Applied new phone = punar Janma.
• Keep changing phone no… speaker behind… I am immortal.
• Attainment of immortality & freedom from fear = Jivan Mukti.
Videha Mukti :
• This very knowledge will destroy all punya / papa karmas accumulated in several
Janmas, can’t be exhausted in normal course.
• To exhaust… require countless Janmas + in the process – aquire new ones.
151
To solve dream problem Best method
Wake up
152
INTRODUCTION
1) To study :
• Gita / Upanishad / Brahma Sutra… first study Tattwa Bodha.
2)
Tattvam Bodhaha Content
- Reality / True Nature - Knowledge - Self, Knowledge
- Jnanam - Knowing about ourselves.
- Am I free individual
- Is my life Governed by other forces. Most Important
- No reason for some experiences.
• Self knowledge satisfies basic curiosity. It gives relief.
• Quenching intellectual curiosity to know – Who you are?
Why you are here?
Whats your Destination?
Are you in Right Direction? 154
2) Vidyananda Prapti :
• Great fulfillment = Ananda Praptihi.
• Born out of this knowledge.
• Happiness / Ananda born out of self knowledge.
• Any knowledge / Discovery gives us Ananda… intellectual pleasure.
• Discover self…. Knowledge gives Ananda… Refined / Subtle / Vidyananda.
• I am most wonderful thing in creation Unique / wonderful… self image gets big boost.
• My current self image – Low condition. All the time…. Working to improve image…
Changing Hair / eyebrow / nose.
• Presenting false façade / false front because I am not happy with myself….
• Never Satisfied with what image I have.
My True Image :
• Nitya / Shuddha / Buddha / Asanga / Sarvagata / Svaropa Aham Asmi… Unbelievable
but true.
• I know I have the best image in the world.
3) Karpanya Nivritihi :
• This Vidyananda we get by self knowledge… that it is available all the time… unlike
other Ananda bound by time + space.
• World tour pleasure.
155
• Any worldly pleasure – Vishaya Ananda
1) Has beginning + 2) End + 3) With conditions + 4) Unpredictable.
a) Finite b) Unpredictable – Can do everything but not sure.
• Experiencable pleasures.
• Time bound Pleasure.
• Conditional Pleasure.
• Unpredictable pleasure.
• Where there is unpredictability – stress / strain / tension.
• Vishayananda wonderful but being unpredictable, Causes Stress + strain.
• Vidyananda = Stand by for Vishayananda – Ups and downs.
• We want something to fall upon….
• With standby - Relaxation
- No desperation
• Dependence on Unpredictable factors = Stress.
• With Vidyananda…. We are not desperate for worldly pleasures.
• If world gives pleasure…. Wonderful.
• If not … I have Vidyananda…
• Freedom, from Desperation / Helplessness is “Karpanya Nivritihi”.
156
4) Agatha Nivritti :
• Impact / Scar / injury.
• Life's experiences…. Not bed of roses.
• Not always smooth sailing.
• Life mix of pleasure + Pain
• For Many for situations – No Remedy.
• Dr : You’ve to live with this Physical Condition – Behaviour of wife, children….. No
control.
In Gita :
• Apariyarthaha → Choiceless situations…..
• We can’t get remedy for choiceless situations.
• Situations impact on me – Psychological can be modified / reduced / avoided.
• Impact can be altered / controlled by us.
• Different people affected differently. Reactions different.
Shastra :
• Can’t change world / truly / intimate relation.
• Can change their impact on you - Reduce / wipeout – impact.
157
Impact – Agatha :
Deep / Permanent injury By
Trauma
Experiences
• Self Knowledge – Powerful Medicine which can reduce Agatha (Impact) of all painful
experiences in life – greatest shock Absorber.
• Cars – fitted with Shock Absorber.
• Self knowledge – Most powerful shock absorber.. Worst tragedy.
Doesn’t receive permanent scar / Pain.
• Resilience of Mind
Immunity of Mind Strength of Mind.
Self regeneration of Mind
2 “I’s” / Personalities
Bokta Karta
Prasthana Trayam
161
Guru :
• Gu → Darkness / ignorance → Local light removes external darkness.
• Ru → Light → Internal Darkness removing light.
• Knowledge removes internal darkness called ignorance.
• One who removes Agyana Timaram… by way of Jnanam
by way of lighting up lamp of wisdom in heart
of disciple.
162
SAD DARSANAM
Summary
Lecture 1
1) One Brahman appearing all the time as Triputi… Jiva / Jagat / Ishvara.
• Gold… Ring / Bangle / Chain.
2) Perceptions continue as 3 :
• Understood as one… Samsara problems go away.
3) Lord Shiva destroys :
• Devotee notion / Fear notion.
4) Ahamkara creates Bheda Jiva / Jagat / Ishvara :
• Ahamkara is born out of ignorance.
• Notion is born out of ignorance.
• Ahamkara notion is destroyed, Aham remains.
5) Adhishtanam of Jiva / Jagat / Ishvara is called Sat :
• ( Jiva = Ahamkara - Philosophically)
6) Ishvara :
• = Adhishtanam of Jagat object and Jeeva subject ( Dvaitam)
• = Constituent of Triputi - Jiva / Jagat / Ishvara.
163
7) Ishvara has infinite power to manifest as variety of names and Forms.
• Jiva and Jagat = Name and form - Observed.
• Ishvara = Substance - Observer
Problem :
• Not perception of 3 but understanding as 3 different…
Solution :
• Remove Agyanam and discover oneness.
8) Enquire into Jeeva… one of 3.
164
ASHTAVAKRA SAHMITA
Astavakra Samhita / Gita
Swami Nityaswarupananda
(Ramakrishna Mission)
Introduction :
• Story in Mahabarata – “Vanaparva”.
1. Chapter 132 – 134 :
• Parents : Kahor – Sujata.
• Kahor cursed child and wanted it to be born as eight limbed – Astavakra for criticising
in chanting.
• Bathed in river Samanga.. And all limbs became straight.
• “Swami Vivekananda” changed after listening to Astavakra… published in 1931.
2. 3 fold criterion of truth :
• Authority – Sruti.
• Reason – Yukti.
• Self realisation Anubava – Atmanubuti.
• Monistic Vedanta discards the world of sense + intellect and all that revolves around
the conception of dualism.
• In Vedanta, there is a task of proving the unreality of the objective world by appearing
to logic + authority.
165
• Authority is equated with self-realisation and is valid because it embodies the results
of realisation of seers of truth.
• Its not in conflict with the demands of reason and transcends reason by the help of
supra-rational organon called self-realisation which directly intuits the truth.
• Reason helps to discard what is untruth, but for realisation of positive truth, it is
incompetent and inadequate.
• Philosophy relies upon reason as the only dependable organon. Therefore has failed
to command universal acceptance.
• “Intuition” is Supra-intellectual organon / Supra – rational satisfy the demands of
reason in fall.
• Vedanta holds the intellectuals of India due to the secret of reconciliation of reason
with supra-rational intuition.
• Falsity of everything that presents itself as an other to consciousness is the
conclusion.
• The self alone is real and all not self is appearance.
• The false identification of self with self is cause of bondage.
• Bondage is due to ignorance of the self.
• Disappearance of ignorance – automatically entails the disappearance of not-self
which is its product.
• Cause of all worry and unhappiness is due to existence of another.
166
• When self is realised as the only reality, difference and distinction vanish + freedom is
obtained.
• Freedom is the very essence of the self and loss of freedom is only a case of
forgetting.
Example :
• Man wears Gold chain and forgets its presence…
Feels miserable
• Man has money and forgets its presence…
• Thru ignorance of our true nature we feel we are bound by our minds.
Janaka :
• How can we achieve freedom?
Astavakra :
• Know the self as pure Consciousness, the unaffected witness of the phenomenal
world and you will be free – [I – 3]
• Cultivate moral Virtues :
o Charity
o Forgiveness Moral discipline liberates the mind from
o Sincerity Octopus of sense objects + diverts it inwards
o Love of truth
167
• Our pre-occupation with the objective world leads to conflicts / moral depravity.
• The inward diversion of the mind enables aspirant to realise his independence and
detachment from the network of relations which constitute the phenomenal world.
• So long as the mind sees another self, there is bondage.
• Freedom consists of seeing nothing except the self and in everything.
• The self is the Brahman, the undivided and undifferentiated consciousness – existence
– bliss and is not to be confounded with the ego?
What is Ego?
• Ego is consciousness limited and distorted by the mind as light is distorted by Prism.
• As soon as the person effects his liberation from the stares of the ego, he becomes
supreme bliss.
• Mind feels with “Matter” or with “Consciousness”.
• Freedom + bondage are purely the creation of ideation.
• He who considers himself free is free indeed.
• He who considers himself bound is bound indeed (I – 11)
168
He who considers himself free becomes free indeed, and he who considers himself bound remains bound.
"As one thinks, so one becomes", is a proverbial saying in this world and it is indeed quite true.
[Chapter 1 – Verse 11]
• Think yourself to be free, the eternal unlimited consciousness – Bliss and you will be
free + happy.
• It is his own self that sustains + illumines the universe. [Important truth to be realised]
• The whole universe lies on to his being.
• Unity of self with all that exists is realised??
• There is neither plurality of objects / subjects.. There is no subject.
• The self –existent, infinite, consciousness plays the role of a number of subjects thru
its false identification with the mind organs – which are the creation of the
resourceful Maya.
• Maya is principle of unreason… fountain of irrationality, enchantress of infinite
resources.
• Maya is also embodiment of science and reason.
The Self is witness, all-pervading, perfect, non-dual, free, Consciousness, actionless, unattached, desireless
and quiet. Through illusion, It appears as if It is absorbed in the world. [Chapter 1 – Verse 12]
170
Chapter III :
• Craving for objects of senses lasts only so long as there is ignorance of the beauty of
the self.
Chapter IV :
• Self is lord of universe – free from fear of death / tyranny.
Chapter V :
• Four fold way to realisation.
Chapter VI :
• Unreality of the outer world → Sentient + insentient.
Chapter VII :
• Reaffirmation of truth.
Chapter VIII :
• The psychological world also unreal / illusory appearance as the objective world.
• Mind + ego – primarily responsible for bondage. They obstruct the vision of infinitude
of the self.
Chapter IX + X :
• Moral values of life… hold this field of grip of desires.
• Intellectual worlds unreal.
171
Chapter XI :
• Cultivate moods… and withstand onslaughts of fortune – good + evil alike.
Chapter XII, XIII, XIV :
• Striving for liberation ceases before goal is reached.
Chapter XV :
• Its verily thru ignorance, universe exists. In reality you alone are.
chapter XVI :
• There is no Jiva / Isvara other than you.
Eka Jiva Vada :
• One individual subject exists.
• From transcendental point of view.
• The absolute identity of self and negation of second principle / spiritual / material… is
the cardinal principle acknowledged by monoistic Vedanta.
• In lower plane of reality, influence of Avidya is in force.
• When Avidya is destroyed, there is no experience of second entity even in the
phenomenal plane.
• The phenomenal world disappears with the cessation of its cause.
172
Phases of Unreality / Orders of reality
Pratibasika Vyavaharika
- Apparent - Conventional
- Persistent
- Consistent
- Shines in borrowed light.
- Has substratum of the absolute
self over which is appears.
- It has no existence whatsover.
Chapter XVIII :
• Summing up of findings.
• Nature of liberated soul – Jivanmukta..
• Evokes a response from those who are in the shackles of the phenomenal world.
Chapter XIX and XX :
• Reaffirmation of truth.
Astavakra Gita :
• Product of same age as Bagawad Gita, older than Gaudapada Karika. 173
VIVEKACHUDAMANI
Vivekachoodamani Birds eye view of Entire Text :
581 Verses - 8 Topics
(1) (3) ( 5) ( 7)
Verse 1 to 71 Verse 210 to 253 Verse 418 to 478 Verse 520 to 575
Verse 72 to 209 Verse 254 to 417 Verse 479 to 519 Verse 576 to 581
Previously Now
- Drk / Drishya - Aham Brahmasmi
- There is Duality - Advaitam
- No Duality 181
• Clay and Pot
• Gold and Ornament
• Wood and Furniture
• Observer I / Consciousness and waking world - Prapancha.
↓
Karanam
• Looks as though counting 2 words - 2 Substances.
• Between clay and Pot - Karya - Karana Sambandha is there, Substance one - Names
many.
• If 2 words have 2 separate substances you should be Able to remove pot from clay -
But you can’t.
Therefore Only one substance :
• World and me.. Not 2 Substances only one Substance.
Brihadaranyaka Upanishad :
182
The Brāhmaṇa ousts one who knows him as different from the Self. The Kṣatriya ousts one who knows
him as different from the Self. The worlds oust one who knows them as different from the Self. The gods
oust one who knows them as different from the Self. The beings oust one who knows them as different
from the Self. All ousts one who knows it as different from the Self. This Brāhmaṇa, this Kṣatriya, these
worlds, these gods, these beings, and this all are the Self.[2 - 4 - 6]
Taittriya Upanishad :
Oh! Oh! Oh! I am the food, I am the food, I am the food. I am the eater of food, I am the eater of the
food, I am the eater of food. I am the author of the Sloka, I am the author of Sloka, I am the author of
Sloka I the am the first born (Hiranyagarbha) of the True (of the Eternal and the immortal) I am the centre
of immortality, prior to the Gods. Whoever gives me, he surely does save thus. I am the food that eats
him who eats food. I have conquered all, in this world. I am luminous like the sun. He who knows thus
(also attains the aforesaid results). This is the Upanishad. [III – X – 6]
What is reason?
• Because between me and world there is Karya Karana Sambandha. 183
What is Karanam?
• I am Karanam... Kaivalyo Upanishad :
In me alone everything is born ; in me alone does everything exist and in me alone gets everything
dissolved. I am That non-dual Brahman. [Verse 19]
Liberation