Contributed By Dr Thimappa Hegde
Vivekachudamani – Class 14
19th April 2021
Recap of Previous Class 73 to 78
Contributed by Dr. Anupama
TAT TVAM ASI
•We understood—
•Tvam (Jivatma ) by Panchakosha Viveka
•Tat (Paramatma) by Karya-Karana Sambandha
•By negating the Karya [effect] we understood Brahma Sathya Jagath Mithya•
•We further consolidated our understanding with scriptural backing
If anatma is mithya, why do we experience it?
Shankaracharya says BHRAMENA/ MRISHA [confusion]
• Mistaking the substance to be name and form
•He gives the example:
• GUNA-AHI VAT - mistaking the rope to be a snake
• When we say: THIS IS A SNAKE
• This is: refers to the ROPE
• The samanyaamsha- The SAT
•The Snake : refers to the VisheshaAmsha
• The ASAT
• The unreal aspect
•Light or knowledge negates only the unreal [ASAT] not the real[SAT]

•The Snake : refers to the VisheshaAmsha
• The ASAT
• The unreal aspect
•Light or knowledge negates only the unreal [ASAT] not the real[SAT]
•Shankaracharya says NO.
•Brahmatmanoho ekatvam shruthya pratipadyate muhuhu.
•The oneness of Jivatma and Paramatma is revealed only through
• Veda pramana or shruti, clearly and repeatedly.
•Perceptually, Jivatma and Paramatma are diagonally opposite
The significance of UPADHI
• That which seemingly transfers its attributes to a nearby object
•This upadhi creates diversity
•Eg. The glow worm and sun
• The servant and king
• The well and ocean
• The atom and Mount Everest
Eshwarasyaupadhi maya bhavathi
•[maya is the creative power of Ishwara]
•Jeevasyaupadhipanchakoshabhavathi
•[the body mind complex is the attribute of Jiva]
•Consciousness is their intrinsic nature
•[svabhavika dharma]
How do we equate these 3 different entities?
•By using BHAGA TYAGA LAKSHANA
• The secondary or implied meaning called lakshyartha
•Jivatma=consciousness + inferior attributes
•Paramatma=consciousness + superior attributes
•By negating the differing attributes and equating the consciousness,
•We understand that:
•Tat Paramatma is none other than Tvam Jivatma.
Shankaracharya says:
•Kinchitaeshahaupadhi na vastavaha
•Meaning, this Maya and Panchakosha are MITHYA
•By negating the upadhis what remains is:
•NA PARAH, NA JEEVAH
•Only pure consciousness remains as EKAM EVAM ADVITIYAM
Difference between Sathya and Mithya
Ittham drishyam vyapoha - negate all attributes
Thayoho eka bhavaha jneyaha - the oneness of jiva and Ishwara has to be owned up.
This is the meaning of:
Yad sakshatkurute prabhoda samaye
Swathmanameva advayam
Do the attributes disappear?
•NO
•The technique of BHAGA-TYAGA-NYAYA is purely intellectual.
•The attitude now becomes
•AHAM SATHYA JAGATH MITHYA
•AHAM= sthula, sukshma, karanashariravyatirikta
• Avastatrayasakshi
• Panchakoshavilakshana
• Sat chit anandaswaroopa
Conclusion
•We now focus on attribute free Jiva and Ishwara
•Remember all attributes, good or bad are just impurities
•Krishna says : Sarvadharmanapi parityajya
• Tatahavidvan punya papaevidhuya
•We get the revelation:
• Thayoho akhanda eka rasatva siddaye
• beda brama tyaga
• we drop the notion that we were ever different
Introduction
Contributed by Dr. Thimappa Hegde
“ What is Spiritual Enlightenment”
•The words “spiritual enlightenment” are mystic words.
•We must replace them with something that gives clarity.
•Our scriptures say that ignorance is our problem
•ajñānēna''vṛtaṃ jñānaṃ tēna muhyanti jantavaḥ || 5.15
•Knowledge is the solution.
Spiritual Enlightenment is now Vedantic Knowledge
•Brahma satyam
•Jagat mithya
•Jivo brahmaiva naparah
•Aham Brahmasmi
Brahmanis the only Satyam – Reality
•Everything else is asat
•Vyävahärika
•Prätibhäshika
•Tuccham – Unreal
Jagat being Mithyä: anirvacaniya
•this Jagat is not non-existent
•the Jagat is evident to us
•this Jagat is not päramärthika
•it is subject to time, and change
•It is anirvacaniya, i.e. neither sat nor asat
What is the role of Meditation/ Nidhidhyasanam
•Previously I would say: I have only knowledge and I am not yet liberated
•Vedantic meditation for a long time
•I have knowledge and therefore I am ever liberated
Verse 79 (248)
Contributed by Dr. Goutam Diwakar








Verse 80 (249)
Contributed by Dr Asha Naik

saṃlakṣyacinmātratayā
uAt the time of mahāvākya, the student is in samādhi, as it were. samādhi means, he is absorbed in the meaning of caitanyaṃ. He has forgotten the body, the mind, the family, the fatherhood, the motherhood, the husband-hood all those things he has dropped. And he is in absorption. śravaṇaṃ itself is nididhyāsanaṃ
[bṛhadāraṇyaka 2.4.4
uyājñavalkya tells maitreyī,
u “sa hovāca yājñavalkyaḥ, … ehi, āssva, vyākhyāsyāmi te; vyācakṣāṇasya tu me nididhyāsasva iti.
u I shall tell you. As even I am teaching, may you convert śravaṇaṃ into nididhyāsanaṃ. śravaṇaṃ becomes nididhyāsanaṃ itself, if I am able to come to the consciousness and completely forget my worldly individuality.
सदात्मन:
sadātmanoḥ
uAnd the popular example they give here is, the enclosed space within a pot - called pot space - and the total space. They are one and the same. Pot space is not a product of total space. Pot space is not a part of total space. Space cannot have parts. It is neither a product nor a part. There is only, one non-dual, individual, part-less space.
[bṛhadāraṇyaka 2.4.4
uyājñavalkya tells maitreyī,
u “sa hovāca yājñavalkyaḥ, … ehi, āssva, vyākhyāsyāmi te; vyācakṣāṇasya tu me nididhyāsasva iti.
u I shall tell you. As even I am teaching, may you convert śravaṇaṃ into nididhyāsanaṃ. śravaṇaṃ becomes nididhyāsanaṃ itself, if I am able to come to the consciousness and completely forget my worldly individuality.
सदात्मन:
sadātmanoḥ
uAnd the popular example they give here is, the enclosed space within a pot - called pot space - and the total space. They are one and the same. Pot space is not a product of total space. Pot space is not a part of total space. Space cannot have parts. It is neither a product nor a part. There is only, one non-dual, individual, part-less space.

akhandabhavah
ugauḍapādācārya tells this in māṇḍūkya third chapter, I “nā''kāśasya ghaṭākāśo vikārāvayavau yathā Inaivā‘
u
u'tmanaḥ sadā jīvo vikārāvayavau tathā” [verse 7] –
I am neither part of god, nor am I product of god, I am god -if you take the special meaning. That is my real nature. Therefore, ācārya says here,
u ‘akhaṇḍabhāvaḥ’. Means, non-divisible oneness.
Niravanshatakam
akhandabhavah
una mṛtyurna śaṅkā na me jātibhedaḥ pitā naiva me naiva mātā na janma I
u na bandhurna mitraṃ gururnaiva śiṣyaścidānandarūpaḥ śivo'haṃ śivo'ham
u “viśvaṃ paśyati kāryakāraṇatayā svasvāmisaṃbandhataḥśiṣyācāryatayā tathaiva pitṛputrādyātmanā bhedataḥ I
u svapne jāgrati vā ya eṣa puruṣo māyāparibhrāmitaḥ …II”

परचीयतेबुधैः
paricīyatebudhaiḥ
u‘paricīyate’ means, the student registers the message, if he has got that leisure in his mind and remembers pañcakośa viveka topic deeply.
u
u paricīyate means niścīyate.
u
u By whom? budhaiḥ - by the wise people. By the qualified people. For whom ‘ahaṃ brahmāsmi’ becomes a fact.
महावाक्यशते
mahāvākyaśatena
uIn Taittirīya, the famous mahāvākyaṃ
u“sa yaścāyaṃ puruṣe I yaścāsāvādityeI sa ekaḥ”is a mahāvākyaṃ
uBhagavadgītā, bhagavān says
u kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata [13.2]
कथ्यतेब्रह्मात्मनोरैक्यमख ॥
kathyatebrahmātmanoraikyamakhaṇḍabhāvaḥ
ukathyate - is revealed. lakṣyate –the aim of the seeker is accomplished. What is that? “brahmātmanoḥaikyamakhaṇḍabhāvaḥ”
u
u akhaṇḍabhāvaḥ is another word for aikyaṃ. Here, ācārya uses the word akhaṇḍabhāva to avoid confusion. Because, when we use the word aikyaṃ, there is another meaning of jīva merging into’ īśvara.

Verse 81 (251)
Contributed by Sri Bhaskar RV


Verse 82 (252)
Contributed by Smt Smita Pai


As the place, time, objects, knower, etc., called up in dream are all unreal, so is also the world experienced here in the waking state, for it is all an effect of one’s own ignorance. Because this body, the organs, the Prāṇas, egoism, etc., are also thus unreal, therefore art thou that serene, pure, supreme Brahman, the One without a second.





Verse 83 (427)
Contributed by Smt Sukanya









Om Puurnnam-Adah Puurnnam-Idam
Puurnnaat-Purnnam-Udacyate
PuurnnasyaPuurnnam-Aadaaya
Puurnnam-Eva-Avashissyate ||
Om ShaantihShaantihShaantih ||