Contributed By Dr Thimappa Hegde
Introduction to Vedanta – Class 3
Summary of Previous Class
Contributed by Sri Ullas
Adhikari - Qualifications For Self Enquiry (4D+E)
Sadhana Chatushtayam (4 Ds)
1.Viveka – discrimination
2.Vairāgya – dispassion
3.Mumukshutvam – desire
4.Shatka (6 fold) Sampatti (wealth) - discipline
Shatka (6 fold) Sampatti (wealth) - discipline
Self Management to get to spend quality time on self enquiry
1.Shama – Mind Control
2.Dama – Sense Control
3.Uparama – Reduced extroverted-ness
4.Titiksha - Forbearance
5.Shraddha – Open mind
6.Samadhana – Focus
How to acquire this qualification (yogyata)?
Karma Yoga
1.Viveka – discrimination
2.Vairāgya – dispassion
3.Mumukshutvam – desire
Upasana Yoga
4.Shatka (6 fold) Sampatti (wealth) - discipline
Ethics: Moral Values
1.Dont’s – Violence, Lies, Stealing, Inappropriate relations, Over Possession
2.Do’s – Purity, Contentment, Austerity, Self Study, Surrender to lord
After receiving the yogyata we go to Jnana Yoga to attain Jnana
Five sheaths of personality (pancha kosha)
•Gross Body
1.Annamaya Kosha (Anatomical) – Born and nourished by food
•Subtle Body
2.Pranamaya Kosha (Physiological) – 5 Pranas, 5 organs of actions, kriya shakti
3.Manomaya Kosha (Psychological) – 5 organs of knowledge, Doubting Mind, ichha shakti
4.Vijnanamaya Kosha (Intellect Layer) – Judging Mind, jnana shakti
•Causal Body
5.Anandmaya Kosha (Bliss Layer) – Unconscious mind, Dormant personality
Introduction
Contributed by Dr. Thimappa Hegde
Om Akhanda Manadalakaram
Vyaptam yena Charaacharam
Tadpadam Darshitam Yena
Tasmai Sri Guruve Namaha
ThisWeek
•Atma
•Creation
•Jiva Ishwara Aikya
•Law of Karma
Atma
Contributed by Smt Chetana
•oṃ keneṣitaṃ patati preṣitaṃ manaḥ
•kena prāṇaḥ prathamaḥ praiti yuktaḥ |
•keneṣitāṃ vācamimāṃ vadanti
•cakṣuḥ śrotraṃ ka u devo yunakti || 1 ||
•
By whom willed and directed does the mind light on its subjects?
By whom commanded does prana, the first, move?
By whose will do men speak this speech?
What Intelligence directs the eye and the ear?
KENOPANISHAD
The 4th Factor
•Sharira Trayam – The 3 Bodies
1. Sthula shariram (Gross body)
•
2. Sukshma shariram (Subtle body)
•
3. Karana shariram (Causal body)
The 4th Factor - ATMA
ShariraTrayam –
•It is made up of matter
•It does not have its own Consciousness
•It cannot produce its own Consciousness
Consciousness / Atma/ Brahman
1.Consciousness is not a part, product or property of the body
2.Consciousness is an independent principle which pervades and enlivens the body
3.Consciousness is not limited by the boundaries of the body
4.Consciousness survives even after the fall of the body
5.The surviving Consciousness cannot manifest for want of a suitable medium
Nature of Atma
•Chaitanya Swaroopa
•Nitya
•Sarvagatha
•Ekaha
•Swatantra
•Nirguna
I am a mixture ofbody/ mind (anatma )
and Atma
Prakriyas
For
Atma - AnatmaViveka
Drik Drishya Viveka
●
Pancha Kosha Viveka
●
Avastha Traya Viveka
Atma is my birthright
and
I shall
claim it !
Creation a misnomer, Maya & Brahman
Contributed by Smt Radha Muralidharan
Creation
1) Atma& Anatma
2). Anatma
Shareera traya, Avasta traya , Kosha
panChaka
3). Not Myself
Anything I perceive and experience is
Not MySelf
Theory
1). Newton’s law of conservation of energy
2). Sankhya Arthavada(cause and effect theory)
3). Nothing new is being created
Eg.butter in milk
Basic stuff
1). Brahman as the back ground
2). Maya the creative energy
3). Atma+ Avidya
4). Brahma+ Maya
Seed
1). Beeja
2). Brahma+ Maya
3). Avarana & vikshepa
Creation – stages of manifestation
Contributed by Smt Venkatesh Prasad
Jiva Ishvara Aikya
Contributed by Dr. Ahalya
Pinnacle of Vedantic Thought
Jiva ( Brahman + BMS)
Ishwara (Brahman+Maya)
Aikyam
Water & waves
Air & breath
different nama roopa
JIVAHA CONSCIOUSNESS REFLECTED IN MICRO MEDIUM
ISWARAHA CONSCIOUSNESS REFLECTED IN MACRO MEDIUM
Atma and Anatma
Consciousness & Matter
Depender & Dependent
Supporter & Supported
Satyam & Mithya
Essence of vedanta
Paramatma Satyam
Anatma Mithyam
(Jivatma is identical with Paramatma)
Benefits Of This Jnanam
Liberation while living jeevanmukti
Benefit after death Videha Mukti
Law of Karma
Contributed by Smt Nita
Levels of REALITY in VEDANTA
1] PARAMARTHIKA—no doership, no karma
2] VYAVAHARIKA—kartha-boktha—subject to laws of karma
3] PRATIBHASIKA—state of illusion/dream—no relevant karma
First Principle
●THE RESULT OF EVERY WILLFUL ACTION IS :
a.DRISHTA PHALAM –VISIBLE result
b.ADRISHTA PHALAM-INVISIBLE result
●Good action = good visible and invisible result. PUNYAM=SU-ADRISHTAM
●Bad action = bad visible and invisible result. PAPAM =DUR-ADRISHTAM
SECOND PRINCIPLE
●SCRIPTURAL INJUNCTIONS and MOTIVES
Eg A prohibited action may give visible good result but gets documented as papam
Eg An action not categorised as good or evil is judged on the basis of MOTIVE
THIRD PRINCIPLE
●All PUNYA KARMANI produce DRISHTA SUKHAM
●All PAPA KARMANI produce DRISHTA DUKHAM
COROLLARY
●The incubation period for fructification is unpredictable
●Not all Punyam & Paapam will fructify in this Janma
This is the genesis of the cycle of BIRTH AND DEATH
ADVANTAGES OF LAWS OF KARMA
●Disparity wrt advantages and disadvantages at birth make sense
●Inexplicable situations are accepted in good faith
●We know that GOD is not responsible for our FATE
●We can choose to live a DHARMIC life and shape our future
●A valid reason to RESTORE MORALITY in our society
RELEVANCE OFLAWS OF KARMA IN VEDANTA
●In the PARAMARTHIKA or BINARY format there is no karma to be performed
●We remain as AKARTA—ABHOKTA
●These laws are relevant only in the VYAVAHARIKA prapancha
CONCLUSION
Tat Tvam Asi
Glimpse of next week’s topic
Dr. Thimappa Hegde
Mundakopanishad.
Atharva Veda
Munda means Head- 3 chapters and 2 sections65 mantras
Summary of Mundaka Upanishad
•Brahma vidya is glorified. It has been initiated by Brahmaji himself.
•This has been coming down as a guru shishya parampara.
•Dialogue between Shaunaka and Angiras
•Shaunaka asks – by knowing which thing everything is known?
•Cause alone manifests as different effects
•E.g. gold manifests as different ornaments
•Brahman is moola karanam of everything
Important mantras and Two Profound Examples
•Shanthipat Om Bhadram Karnebihih
•12th mantra – parikshya lokan karma chithan
•11th mantra – natatra suryo bati
•Para and Apara Vidya
•Satyam (Truth) is emphasized – Satyameva jayate
•Example of 2 birds – Jivatma and paramatma
•Omkara as bow, Jiva as arrow
PrathaSmarami
•Prátah smarámi hrudi samsphuradátmatattvam
•Saccitsukham paramahamsagatim turèyam
•Yatsvapna jágarasussuptamavaiti nityam
Tadbrahmaniskalamahamna cha bhutasañgha.
Tat Aham Asmi. Bhootha Sangah na Aham Asmi.
The Atma is the sakshi chaitanyam, the witness consciousness which is always available in the mind, as the experiencer of the three states.
That Atma is called Turiyam.
That Atma is Nishkalam Brahma.
Paramahamsa gathih means the goal is Turiya or Moksha a theevra mumukshu
That Sat Chit Sukham
•Prátar namami tamasah paramarkavarnam
•Pürnam sanátanapadam purushottamaakhyam
•Yasminnidam jagadaseshamaseshamurtau
•Rajjvaam bhujamgama iva pratibhasitam vai.
yasminnidaṁjagadaśēṣamakhṇḍamūrtaurajjvāṁbhujaṁgamaivapratibhātitaṁvai
•Drg-drshya vivekah - there are two things.
•Duality means fear, desire, struggle.
•Atma the chaitanyam is the kaaranam, the cause.
•Anatma, the material universe is karyam, the effect.
•Any effect does not exist separate from the cause.
•Idham ashesham jagat. What is the substance? Atma only. *
Pratha Verse 2
•prātarbhajāmi manasāṁ vacasāmagamyaṁ
•vācō vibhānti nikhilā yadanugrahēṇa |
•yannēti nēti vacanairnigamā:'vōcan
•taṁ dēvadēvamajamacyutamāhuragryam || 2 ||
•prātarbhajāmi manasāṁ vacasāmagamyaṁ
•2.1: In the Early Morning I worship That, Which is beyond the Mind and the Speech,
•vācō vibhānti nikhilā yadanugrahēṇa
•yannēti nēti vacanairnigamā:'vōcan
•2.3: Who is expressed in the scriptures by statement "Neti Neti", since He cannot be adequately expressed by Words,
•taṁ dēvadēvamajamacyutamāhuragryam || 2 ||
•2.4: Who is called the God of the Gods, Unborn, Infallible or Imperishable and Foremost,Primordial
Manasaamvachasaamagamyam.
• Atma is not an object of knowledge.
•It cannot be objectified by any instrument of knowledge.
• We have several instruments to know.
•The sense organs are instruments, mind is an instrument.
•Written and spoken words are instruments.
•Every instrument of knowledge is called a pramaanam.
•Represented by two words – manasaam and vachasaam.
Therefore manasaamvachasaamagamyam.
• Manasaam for the mind and vachasaam for the words, atma is agamyam - means inaccessible, unreachable, unobjectifiable, unknowable.
• It is never an object of knowledge or an object of experience, therefore we should never ask the question, how can I experience the atma.
•So we should all clearly note that atma is never experienceable through any specific experience occurring at any time.
Therefore manasaamvachasaamagamyam.
•If atma cannot be experienced as an object, how do you know an atma exists? What is the proof for its existence ?
•It is not experienceable as an object through a specific experience, but it is ever experienced as the subject, in and through all the specific experiences.
• It is ever experienced as the subject, I
•pratibodha-viditam matam
•amrtatvam hi vindate
Waking, dream , deep sleep, childhood
•Thus object-experiences come and go , object experiences are specific experiences but subject experience is always there.
• One experience is continually there, I am, I am, it is not a specific experience, it is an eternal experience in and through arriving and departing specific objective experiences.
•Atma is self evident.
•In fact because of the existence of the subject alone, the existence of the objects is proved.
2.2: (And) By
Whose Grace all SpeSa nithyopalabdhiswaroopo ham atma
ech shin•Every seeing is the proof for the non-seen eyes.
•Every experience is the proof for the non-experienced, ever-evident, subject-aham
•I am the ever-experienced atma, .
•Why should I work for atma anubhava.
•Working for atma anubhava is the fundamental delusion.
•And why should all the Upanishads talk about atma vidhyaa.
We are not studying the scriptures to experience the atma or know the atma
•Then our problem is, we have got certain misconceptions regarding the ever-experienced atma.
•All the experienced attributes are not mine.
•Vedanta is only asking us to remove the attributes from I.
• Vedanta doesn’t reveal the I.
Vedanta is not to reveal the atma,
Vedanta is to negate the misconceived attributes on the Atma.
•We take the attributes of body, mind and intellect upon us.
• Vedanta asks us only to negate the attributes; they all do not belong to me.
• And therefore the Upanishad, nigamaaha, neti, neti vachanaih avochan.
Deva devam. jyothishaamjyothi.
Deva devam means the light of all lights.
•Here the word devah means jyothi
•So deva devam means lights of all lights
•Illuminator of all illuminators
• Because light makes other things known
•Atma makes light itself known
•Therefore consciousness becomes the light of lights
•jyothishaam jyothi
Ajam achuthamAgriyam
•Ajam means janma rahitham
•Achutham – marana rahitham. Chuthih means fall
•Agriyam – agriyam means kaaranam
•Which is the cause of all. Kaaranam means adhishtaanam
•‘tham atmaanam devam ajam achutham agryam nigamaaha aahuhu’
•So that atma I meditate
•
phalashruthi.
•ślōkatrayamidaṁ puṇyaṁ
• lōkatrayavibhūṣaṇaṁ
• prāta:kālē paṭhēnnityaṁ
• sa gacchētparamaṁ padam ||
Phala Shruthi.
•Idham punyam shlokath thrayam. The above three verses are sacred verses because they are dealing with the sacred Atma
• And they are dealing with the sacred Vedas