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    kiranmam2000
    Feb 05, 2021
      ·  Edited: Feb 05, 2021

    Introduction to Upanishads – Class 3. Introduction to Vedanta video link, Revision Slides

    in Introduction to Upanishads

    Contributed By Dr Thimappa Hegde

    Click here for Lecture Video

    Click here for Reference material: Introduction to Vedanta by Swami Paramarthananda. Based on Tattva Bodha. Transcribed by Smt. Viji Natarajan available at Arshaavinash website











    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