Contributed By Dr Thimappa Hegde Click Here for Lecture Video Click here for Vivekacudamani 108 selected verses. Sri Adi Sankara's popular text. Online talks by Swami Paramarthananda. Transcribed by Sri A. Venkatesan & Sri Balasubrahmanyam Pattoo available at arshaavinash.in Vivekachudamani – Class 18 (Verses 103 to 108) 17th May 2021

Contributed By Dr Thimappa Hegde Click Here for Lecture Video Click here for Vivekacudamani 108 selected verses. Sri Adi Sankara's popular text. Online talks by Swami Paramarthananda. Transcribed by Sri A. Venkatesan & Sri Balasubrahmanyam Pattoo available at arshaavinash.in Vivekachudamani – Class 16 (Verses 91 to 96) 03rd May 2021 Recap of Previous Class Dr Komal Introduction Contributed by Dr. Thimappa Hegde Law of Karma – Results of action • Every action that we do, produces a result • All karmas accumulated in the past -Sanchita Karma • A portion of which has matured is called Prārabdha Sanchita and Prarabdha Karma •Sanchitam will not affect us now •Prārabdha is responsible for the present life/ death Jnānam destroys all the SanchitaKarmā •yathaidhānsi samiddho ’gnir bhasma-sāt kurute ’rjuna jñānāgniḥsarva-karmāṇi bhasma-sātkurutetathā 4.37 Agami Karma •buddhi-yukto jahātīha •ubhe sukṛita-duṣhkṛite •tasmād yogāyayujyasva •yogaḥ karmasu kauśhalam Verse 91 (447) Contributed by Dr. Suman Verse 92 (448) Contributed by Vinayakan “yathkritham swapnavelayam punyam vaa papamulbanam supttothitasya kim tatsyath swargaya narakaya vaa” Yath karma swapnavelayaam kritham- Whatever karma is done during the time of dream... Punyam vaaa Paapam- Whether it is a noble action or ignoble action Ulbanam- intense, strong, powerful Kim thath syaath- will those karmani remain ? suptha uthithasya- on waking up from the sleep swargaya narakaya vaa- will it give swarga or naraka... “aatmajnaana mahaanidraajrmbhitesmin jaganmaye dirghaswapne sphurantyete svargamokshadvibhramah” “All these confusions are caused by a long dream, caused by a long sleep” KARMAS OF JNANI ? v This world is like a dream, it is Mithya v He remembers I am a superwaker v Functions as a waker in the world v Does Karmas as Lokasangraha v All the punya papam will get destroyed. “ Jnanotpatti anantaram jnani deha krtam karma” Actions are not done with ahamkara. Neither karthruthwam nor bhokthruthwam. Verse 93 (449) Contributed by Smt Meenakshi Word meaning Swam Asangam udaaseenam parijnaaya A jnani knows clearly that he is unattached and indifferent Yatha Nabho --- just like space Na Shlishyati --- not tainted/affected Bhaavi Karmabhihi --- future aagami karmas Yathkinchit Kadaachit --- by anything, at anytime Verse 94 (450) Contributed by Sri BS Kulkarni Verse 95 (451) Contributed by Smt Lakshmi •Jnani has Prarabdha when you look at him from Ahankara angle, already started functioning before he became Jnani •At conception, Prarabdha begins •Sanchita has not started / Agami not started - Prarabdha has momentum like fan – existing momentum •Sukham/Dukham = Prarabdha Phalam •Never ends without Phalam - Prarabdha Arrow - already released •Unreleased arrows = Sanchita Verse 96 (452) Contributed by Dr. Rekha Analysis of prārabdha Verses 445-463 •We are discussing the unique topic of a jñāni •Jñāni – enlightened ahankāra or sākṣi ātma •Jñāni has prārabdha when looked at from the ahankāra angle and he has to suffer it. “Prārabdha has kept an inbuilt time bomb, that can never be defused; it can only be released gradually”. Even the jñāni cannot stop this. •He cannot wish prārabdha away. Free will does not play any role at all here. • •What about the role of prāyascitta karmā? A jñāni puruṣaḥ would have been dissuaded from doing prāyascitta karmā since he has no more puruṣārtaḥ to be accomplished; thus, this method of reducing the prārabdha karma is irrelevant in this scenario. Disclaimer! *Remember, this does not apply to an ajñāni, who can do prāyascitta karma and reduce the prārabdha to some extent. An ajñāni, however, cannot do away with sanchita or agami karma- only jñānaṁ/sastra can do this. 96 vyāghrabuddhyā vinirmuktaḥ, bāṇaḥ paścāttu gomatau | na tiṣṭhati cchinattyeva, lakṣyaṃ vegena nirbharam ||452|| ९७ Take home •Prārabdha Karma is very powerful. The momentum of Prarabdha Karma continues even after a person has realized the ultimate reality. The arrow will find its mark. •This means our freewill has no access at all. •Prārabdha has to be suffered because it is that part of sanchita that has already fructified, leading to my present birth. •Even if I am a (ahankara) jñāni, prārabhda will get exhausted only by going through experiences in this life in this body. It will end only with the death of the body. None of the 3 karmas affect those who have realized Brahman and always live established in It. Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Puurnnam-Udacyate |Puurnnasya Puurnnam-Aadaaya Puurnnam-Eva-Avashissyate ||Om Shaantih Shaantih Shaantih ||

Contributed By Dr Thimappa Hegde Click Here for Lecture Video Click here for Vivekacudamani 108 selected verses. Sri Adi Sankara's popular text. Online talks by Swami Paramarthananda. Transcribed by Sri A. Venkatesan & Sri Balasubrahmanyam Pattoo available at arshaavinash.in Vivekachudamani – Class 15 (Verses 85 to 90) 26th April 2021 Recap of Previous Class Contributed by Dr. Ravishankar 79 sa devadatto’yamitīha caikatā, viruddhadharmāṃśamapāsya kathyate | yathā tathā tattvamasīti vākye, viruddhadharmānubhayatra hitvā ||248|| Vacyartha and Laksyartha Jahati, Ajahati Jahati - Ajahati or Bhaga-tyaga lakshana 82 nidrākalpitadeśakālaviṣaya-jñātrādi sarvaṃ yathā mithyā tadvadihāpi jāgrati jagat, svājñānakāryatvataḥ | yasmādevamidaṃ śarīrakaraṇa-prāṇāhamādyapyasat tasmāttattvamasi praśāntamamalaṃ, brahmādvayaṃ yatparam ||252|| Waker - No dream Sleep - Dream is borrowed reality Super waker - Projects Waker world Waker to Super- Waker = Jnani Dream to Waker - dream disappears Waker to Super- Waker - Double role Karma Phalam is Asat for dreamer and Super- Waker 83 brahmātmanoḥ śodhitayoḥ, ekabhāvāvagāhinī | nirvikalpā ca cinmātrā, vṛttiḥ prajñeti kathyate || susthitā sā bhavedyasya, jīvanmuktaḥ sa ucyate ||427|| Jivan Mukta In this life, Here and Now Jnani = Waker + Super-Waker = Jnana Nistha = Sthitaprajna Atma jnana comes as Vritti - Shravanam Remove Intellectual doubt - Mananam Abide in it - Nidhidhyasanam 84 yasya sthitā bhavetprajñā, yasyānando nirantaraḥ | prapañco vismṛtaprāyaḥ, sa jīvanmukta iṣyate ||428|| Advaita Jnana - Parabhakti Gunateeta - Nirguna Jnana Nistha - No vipareeta bhava Samsara- Intellectual - Karanam Samsara - Emotional - Karyam Freedom - Intellectual - Shastra Freedom - Emotional - Vedanta Sthitaprajna- Sahaja Samadhi- Siddha Purusha Atma Ananda Introduction Contributed by Dr. Thimappa Hegde What is thebenefit of Brahma Vidya ? •Jīvan Mukthi •Videha Mukthi JīvanMukthi– Liberation while Living • All the problems of life belong to the Ego • As body - mind, there is no complete solution to any problem • As Atma there is no problem • Anchor as the Atma and play our roles • Sun and Stars. Videha Mukthi – Liberation from Rebirth • Law of Karma – Results of action • Every deliberate or wilful action that we do, produces Drishta Phalamand AdrishtaPhalam • All karmas accumulated in the past janmas -Sanchita Karma • A portion of which has matured is called Prārabdha Sanchita and Prarabdha Karma •Sanchitam will not affect us now •Prārabdha is responsible for the present body, life, health, parents etc •Prarabdha also determines the time, place and how we die •What wakes us up each day is this karma •Sun and Stars Jnānam destroys all the SanchitaKarmā •यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन | ज्ञानाग्नि: सर्वकर्माणि भस्मसात्कुरुते तथा || 4.37 yathaidhānsi samiddho ’gnir bhasma-sāt kurute ’rjuna jñānāgniḥsarva-karmāṇi bhasma-sātkurutetathā Agami Karma •बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते | तस्माद्योगाय युज्यस्व योग: कर्मसु कौशलम् || 50|| •buddhi-yukto jahātīha •ubhe sukṛita-duṣhkṛite •tasmād yogāyayujyasva •yogaḥ karmasu kauśhalam JīvanMukthi – Liberation while Living • Gita •2nd chapter, Stithaprajna •12th chapter, Para Bhakta •14th chapter, the Gunatheetha Verse 85 (431) Contributed by Smt Aruna vartamāne'pi dehe'smiñchāyāvadanuvartini | ahantāmamatābhāvo jīvanmuktasyalakṣaṇam || 431 || The absence of the ideas of "I" and "mine" even in this existing body which follows as a shadow, is a characteristic of one liberated-in-life. CHARACTERISTICSOFJEEVAN MUKTHA 1.Gives up all modifications of Mind and Activities. 2. Wisdom of Jivan Muktha is steady and established in Blissful Self. 3. Waking Conduct appears Normal. The Jivan Muktha is beyond limitation of waking experience. 4.Plays all the roles as required in the society and yet remains established in his essential self. Verse 86 (432) Contributed by Smt Rama Verse 87 (433) Contributed by Smt Jyothirmayi Karthik Verse 88 (434) Contributed by Smt Vidya Prabhu Verse 89 (440) Contributed by Dr. Jagadish Verse 90 (442) Contributed by Dr. Satyanarayana Vijnata brahma tattvasya- for the one who has known the nature of atma being brahman Yathapurvam- as it was before Na samsrtih- there is no life of becoming Asti cet- if there is a life of becoming for him Sah- he Na vijnata- brahma-bhavah- is not one who knows the nature of Brahman Bahirmukhah- is extrovert Vijnata brahma tattvasya Yathapurvamnasamsrtih Asti cennasavijnata Brahmabhavobahirmukhah For the one who knows the nature of atma being Brahman, there is no samsara, a life of becoming. If there is samsara, he is not the one who knows the nature of Brahman but is an extrovert Analysis of this Story •सत्संगत्वे निस्संगत्वं, निस्संगत्वे निर्मोहत्वं। निर्मोहत्वे निश्चलतत्त्वं, • निश्चलतत्त्वे जीवन्मुक्तिः ॥९॥ • •Satsangatve nissangatvam •Nissangatve nirmohatvam Nirmohatve nischalatattvam •Nischalatattve jivanmuktiH- 9 Analysis of this Story • •भगवद् गीता किञ्चिदधीता, •गङ्गा जललव कणिकापीता। सकृदपि येन मुरारि समर्चा, •क्रियते तस्य यमेन न चर्चा ॥२०॥ • •Bhagavadgita Kincidadhita •Ganga Jalalavakanika Pita •Sakrdapi YenaMurarisamarca •Kriyate Tasye Yamena Na Carca Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Puurnnam-Udacyate | Puurnnasya Puurnnam-Aadaaya Puurnnam-Eva-Avashissyate || Om Shaantih Shaantih Shaantih ||

Contributed By Dr Thimappa Hegde Click Here for Lecture Video Click here for Vivekacudamani 108 selected verses. Sri Adi Sankara's popular text. Online talks by Swami Paramarthananda. Transcribed by Sri A. Venkatesan & Sri Balasubrahmanyam Pattoo available at arshaavinash.in 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 ||

Contributed By Dr Thimappa Hegde Click Here for Lecture Video Click here for Vivekacudamani 108 selected verses. Sri Adi Sankara's popular text. Online talks by Swami Paramarthananda. Transcribed by Sri A. Venkatesan & Sri Balasubrahmanyam Pattoo available at arshaavinash.in Vivekachudamani – Class 12 5th April 2021 Recap of Previous Class Contributed by Dr. Gautam Diwakar I- 2 fold meanings of ‘I’- Vachyartha: Body-mind complex Lakshyartha: Refined, Paramarthika ‘I’ Extended Answer to the 7th Question ATMA-ANATMA VIVEKA yo'yamātmāsvayaṃjyotiḥ, pañcakośavilakṣaṇaḥ avasthātrayasākṣī san, nirvikāronirañjanaḥ. sadānandaḥsavijñeyaḥ, svātmatvenavipaścitā 61 Svayamjyotih- Self Evident Panchakosha vilakshana-Avasthatraya sakshi-Witness of Anatma & not influenced by their attributes Nirvikarah-doesn’t undergo changes Niranjanah-blotless Sadananda-eternal Bliss Sa vijneyah- Know this Atma Svatmatvena vipascita- As ‘I’ myself using subtle intellect. śiṣyaḥ uvāca- mithyātvena niṣiddheṣu, kośeṣveteṣu pañcasu I sarvābhāvaṃvinākiñcid, napaśyāmyatra he guro I vijñeyaṃkimuvastvasti, svātmanātmavipaścitā 62 Student’s intelligent doubt- After negating everything in anatma, I see only ‘blankness‘/ 'nothingness’ Is blankness Atma ? This is Shunyavada of Buddhism śrīguruḥuvāca – satyamuktaṃtvayāvidvan, nipuṇo'sivicāraṇe I ahamādivikārāste, tad-abhāvo'yamapyanu II sarveyenānubhūyante, yaḥsvayaṃnānubhūyate I tamātmānaṃveditāraṃ, viddhibuddhyāsusūkṣmayā 63 & 64 Vidvan-Intelligent student Once Anatma is negated there is nothing to be known as an Object. But, the enquiry is on the Subject, who is the Negator. Presence & absence of all Anatma is revealed by Atma. Proof of Atma is Anatma itself. CLAIM THIS ATMA AS ‘I’ USING SUBTLE INTELLECT jāgratsvapnasuṣuptiṣusphuṭataraṃ, yo'sausamujjṛmbhatepratyagrūpatayāsadāhamaham -iti, antaḥsphurannekadhā I nānākāravikārabhājinaimān, paśyannahaṃdhīmukhān nityānandacidātmanāsphuratitaṃ, viddhisvametaṃhṛdi 65 •Samujjrumbhate-Stands out across Jagrat, Swapna and Sushupti states. •Nithya- Eternal •Ananda-Nature of Bliss •Know this Atma by claiming ‘I AM ATMA’ brahmābhinnatvavijñānaṃ, bhavamokṣasyakāraṇam I yenādvitīyamānandaṃ, brahma sampadyatebudhaiḥ 66 Consciousness is seen from Macrocosmic angle. AtmavicharaàBrahmavicharaàAikyavichara BRAHMAN is the only Truth. Atmabrahma abinatva vijnanam- Knowledge of oneness on Atma and Brahma àBhavamokshaya karanam-Freedom from suffering Verse 67 (225) Contributed by Dr. Sunder Verse 68 (230) Contributed by Dr. Vikram Kekatpure Verse 69 (231) Contributed by Sri Vishwanath Verse 70 (232) Contributed by Smt Neelima ´We have seen the answers for all the seven question till 60th verse. ´Atma-Anatma viveka to gain more clarity about the topic, three more parts were introduced . ´Real Central teaching “tatparya “ I am the truth of the universe “ ´First part deals with “tvam padartha”, the essential nature of individual from verses 61 to 65. ´Second part deals with “tat padartha” essential nature of universe or Brahman in verses 66 to 73. ØBrahma satyam – 66 and 67 verses ØJagan mitya- 68 to 73 verses. ´Third part deals with ”asi padartha” called as Mahavakya (Atma -Brahman aikyam) “tat tvam asi” (jeevo brahmaiva na para) -74 to 82 verses. 1. Atma anantatvahani ´If the world is real there will be 3 problems ´Atma anantatvahani ´Advaitam becomes dvaitam ´Brahman becomes space, time, object wise limitation. ´Atma becomes finite and mortal ´Shruti statement is falsified “satyam Jnanam anantam” -Taittiriya Upanishad. ´Who knows the changing nature of universe and Atma. ´ETU cannot be valid means for knowing the truth. ´No punya papa, no purushartha, no karma, no sadhana, no moksha ichha ´Artha jani nyaya- half sentences in veda true and half are not truth like making egg half hatched and half cooked. ´ 2. Nigamaapramāṇatha- ´Brahman becomes limited by world, vedic statement is falsified ´All six schools accept veda as pramanam. ´Senses are limited in their purview for true knowledge. ´Mundaka verse 2-2-11,"Brahmaivedam viswamidam varistam“ universe is brahman alone. ´Gold and bangle just differ in name, form and function but they are one and the same. ´Mandukya karika -vaitatya prakaranam 2nd chapter ´Brahma sutras 2-1-14 to 20 ´All logical analysis and establishment of unreality of the world gets falsified. ´ 3) Ishitu astayavaditam ´Lord is the source of vedas ´Lord words become wrong. ´He becomes liar. ´ Views of Mahatma ´Mahatma is astika vada. ´He does not accept this three doshas. ´Brha upanishad 1-4-2, dvitiyadvai bhayam bhavati ´No progress in life. Verse 71 (233) Contributed by Smt Nita Verse 72 (234) Contributed by Dr. Sachin Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate PuurnnasyaPuurnnam-Aadaaya Puurnnam-Eva-Avashissyate || Om ShaantihShaantihShaantih ||

Contributed By Dr Thimappa Hegde Click Here for Lecture Video Click here for Vivekacudamani 108 selected verses. Sri Adi Sankara's popular text. Online talks by Swami Paramarthananda. Transcribed by Sri A. Venkatesan & Sri Balasubrahmanyam Pattoo available at arshaavinash.in Vivekachudamani – Class 11 29th March 2021 Gannaanaam Tvaa Ganna-Patim Havaamahe Kavim Kaviinaam-Upama-Shravastamam | Jyessttha-Raajam Brahmannaam Brahmannaspata Aa Nah Shrnnvan-Uutibhih Siida Saadanam Om Mahaganadhipathayenamaha || Recap of Previous Class Contributed by Smt Chetana Vijnanamaya Kosha Kartha Bhoktha Jiva Ahankara Experiencer Vivekachudamani - Verse 55/187 bhuṅkte vicitrāsvapiyoniṣu vrajan, āyāti niryātyadha ūrdhvameṣaḥ I asyaiva vijñānamayasya jāgrat- svapnādyavasthāḥ sukhaduḥkhabhogaḥ II Negation of Vijnanamaya Kosha Two Types of Ananda •Original Ananda – Bimba Ananda /Atma Ananda • •Reflected Ananda – Prathibimba Ananda Verse 61 (211) Contributed by Dr. Komal Verse 62 (212) Contributed by Smt Pallavi śiṣyaḥ uvāca mithyātvena niṣiddheṣu, kośeṣveteṣu pañcasu | sarvābhāvaṃ vinā kiñcid, na paśyāmyatra he guro | vijñeyaṃ kimu vastvasti, svātmanātmavipaścitā ||212|| Word Meaning śiṣyaḥ uvāca - Sisyah asked Mithyātvena - Anatma non experienceable Niṣiddheṣu - Suppose they are negated kośeṣveteṣu - All Koshas negated pañcasu sarvābhāvaṃ vinā - absence of everything including thoughts kiñcid, na paśyāmyatra - I dont exp anything he guro - Hey Guru Vijñeyaṃ - Known kimu vastvasti - What is there to be known! Svātmanātmavipaścitā - nothing to be known as I am/ I/ Atma/Aham Brahma Asmi Verse 63 (213) Contributed by Smt Padma Chandrashekar The Vivekachudamani is a masterpiece on Advaita Vedanta, the cardinal tenet of which is (Shankara’s Brahmajnanavalimala verse 20) Brahma Satyam Jaganmithya Jivo Brahmaiva Naparah Anena Vedyam Sacchastramiti Vedantadindimah Brahma alone is real, the universe is unreal and individual soul is no other than the Universal soul. Vivekachudamani •The Acharya has answered all the 7 questions raised by the students: •1. What is bondage? (Ko nama bandhah?) •2. How it has come? (Katham esa agatah?) •3. How does the bondage persist in a living being? (Katham pratisthita?) •4. How to become free from bondage? (Katham vimoksah?) •5. What is non-self/Anatma? (Kah asau anatma?) •6. What is Self or Brahman? (Paramah atma kah?) •7. How to discriminate between the two – Atma and Anatma? (Tayorvivekah katham?) Beyond every “naught” is the “Knower,” knowing the “Nothingness” What are Panchakoshas? •The Panchakoshas are listed as follows - •Annamaya Kosha - The food sheath •Pranamaya Kosha - The vital energy or breath sheath •Manomaya Kosha - The mind sheath •Vijnanamaya Kosha - The intellect sheath •Ananadamaya Kosha - The bliss sheath •Panchakoshas are divided in three bodies - •The gross body sthula sharira - made up of physical matter. This body consists of Annamaya kosha and Pranamaya Kosha. •The subtle body sukshma sharira - This body consists of Manomaya Kosha and Vijnanamaya Kosha. •The causal body karana sharira - This body consists of Ananadamaya Kosha. The Tvam Padartha of the Mahavakya -Tat Tvam Asi is Determined by the analysis of Panchakoshas Atma-Anatma Viveka Mahavakya Vichara Most important topic of Vivekachudamani •Consciousness, Atman is not part of any body-mind complex. •It is independent principle, lends consciousness to the inert body-mind. •It is not limited by the boundaries of the body and extends beyond them. •It exists even after the disintegration of the body Identification with the Panchakoshas Is the Covering Process Removing it is discovering Your Self Understanding I am not the Body, Not the Mind, Not the Buddhi, Is discovering who “I am” •Chidananda Rupah Shivoham Shivoham •Repeat these words mentally. •These words should become meaningful •Shankaracharya says when the statement “Chidananda Rupah Shivoham Shivoham” Verse 64 (215) Contributed by Smt Vasumathi Anvayartha Yena - by the non-experiencable consciousness alone Anubhuyante - are revealed Sarve - everything - presence of everything as well as the absence of everything Yah svayam na anubhuyate - which itself is never experienced in any particular state Tam - that consciousness Veditaram - which is the revealer of everything Viddhi - may you know (learn to claim) Susukshmaya - with a subtle Buddhaya- functioning intellect Verse 66 (223) Contributed by Dr. Sanjay Banakal Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate PuurnnasyaPuurnnam-Aadaaya Puurnnam-Eva-Avashissyate || Om ShaantihShaantihShaantih ||

Contributed By Dr Thimappa Hegde Click Here for Lecture Video Click here for Vivekacudamani 108 selected verses. Sri Adi Sankara's popular text. Online talks by Swami Paramarthananda. Transcribed by Sri A. Venkatesan & Sri Balasubrahmanyam Pattoo available at arshaavinash.in Vivekachudamani – Class 10 22nd March 2021 Gannaanaam Tvaa Ganna-Patim Havaamahe Kavim Kaviinaam-Upama-Shravastamam | Jyessttha-Raajam Brahmannaam Brahmannaspata Aa Nah Shrnnvan-Uutibhih Siida Saadanam Om Mahaganadhipathayenamaha || Recap Dr. Thimappa Hegde Vivekachudamani •Prakaranagrantha with 581 verses •We are studying 108 verses •It is the gist of the Vedanta in a very systematic manner Rare & Difficult to get Durlabham •Manushyatvam •to be born as human •Mumukshutvam •intense desire for liberation •Mahapurusha samshraya taking refuge under a Guru Glory of Being Human- Only in the human birth one can hope for liberation. Mōkṣha should be the goal of our life. Mōkṣha can be attained only through jñānaṁ. Jñānaṁ can be attained only through śāstram; Śastram is meaningful only through a Guru. Qualified Guru and Qualified Disciple Mundakopanishad Verse 1.2.12 parīkṣya lokānkarmacitānbrāhmaṇo nirvedamāyānnāstyakṛtaḥ kṛtena | tadvijñānārthaṃ sa gurumevābhigacchet samitpāṇiḥśrotriyaṃbrahmaniṣṭham || 12 || We are the fortunate ones manuṣhyāṇāṁ sahasreṣhu kaśhchid yatati siddhaye yatatām api siddhānāṁ kaśhchinmāṁvettitattvataḥ Vivēkachūḍāmaṇi- In the form of a Dialogue between a Guru and a Disciple 7 Questions &Elaborate Answers •Jeeva- Atma •Jagat- Anatma •Ishwara – Paramatma •Bandha- Bondage •Moksha- Liberation •Sadhana- Means 7th Bandha Prathiṣṭa •What nourishes this bondage •All the worldly activities nourishes the bondage •Avidya Kama Karma •Vichara destroys the bondage What is the cause of the bondage ? Śhankarāchārya says mistaking the body as myself is the cause of bondage. This is due to Self Ignorance What is the means of mōkṣḥa ? If I am not the body, who am I? Only by enquiry- Giving up of dēhaabhīmāna is mōkṣḥa Pancha Kosha Viveka Consciousness 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 pure Consciousness is not accessible to anyone. It needs a medium to manifest. Existence 1.Existence is not a part, product or property of the body. 2.Existence is an independent principle which pervades and enlivens the body. 3.Existence is not limited by the boundaries of the body. 4.Existence survives even after the fall of the body. 5.The surviving pure Existence is not accessible to anyone. It needs a medium to manifest. Ananda 1.Ananda is not a part, product or property of the body. 2.Ananda is an independent principle which pervades and enlivens the body. 3.Ananda is not limited by the boundaries of the body. 4.Ananda survives even after the fall of the body. 5.The surviving pure Ananda is not accessible to anyone. It needs a medium to manifest. Verse 22 Upadesha Sara Pancha-Kosha-Viveka: The Method to Wake-up to the Atma विग्रहेन्द्रियप्राणधीतमः । नाहमेकसत्तज्जडं ह्यसत् ॥ २२॥ Vigrahendriya praana dheetamah Naham eka sat tad jadam hi asat Verse 55 (187) Contributed by Smt Mamatha Shankar Pancha kosha viveka - Vijnanamaya Kosha •Vijnanamaya Kosha ØPart of Pancha Kosha •Intellect, Rational Faculty •Ahankara/ego ØA part of Vijnanamaya Kosha Vijnanamaya Kosha •Annamaya - the physical hand •Pranamaya - painting using hand •Manomaya – the thought to paint •Vijnanamaya – Awareness that I am painting •Kartha and Bhokta •Jiva Vijnanamaya Kosha •Vijnanamaya Øperforms wordly interaction/activities •Result - good & bad actions •Law of karma ØKarma Phala •Punarjanma Verse 56 (206) Contributed by Dr. Sanjay Mehrotra Introduction •There are five Koshas which we have known from Tattvabodha – these are: Annamayah Kosha Manomayah Kosha Pranamayah Kosha Vijnanamayah Kosha Anandamayah kosha •A Jiva – Considers himself by mistake as physical body and becomes a Karta & a Bhokta and thus has to incur Karmaphala by which he obtains Papa & Punya which leads to Punarapi Jananam and Punarapi Maranam – the cycle of birth and death goes on. In a previous verse 188 of Viveka chudamani Shankaracharya says: Out of all the Koshas the Vijnanamaya kosha is the most brilliant and the Jiva considers himself this only. Why? Because of its extreme proximity to Paramatma, the Self. This is also the subtlest. This Jivatma which comprises Buddhi & Borrowed consciousness sees itself as a separate entity and believes to be Plural or separate from others. In the verse 206 Shankaracharya is saying the Vijnanamayah Kosha is not the Atma Shankaracharya here in this verse is stating that this Vijnanamaya kosha is not Paramatma This is also not Paramatma This vijnanamaya kosha Paramatma na syat For a Gyani – all the Koshas including the Vijnanamaya Kosha is not Atma! For an Agyani – All these Koshas are his self only, specially the Vijyanamaya kosha! The Vijnanamaya kosha is not me – it is anatma – because it is subject to change- vikāritvāt. Intellectual personality is subject to change- I am aware of this change – so I can not be what is changing. Atma is Nirvikarah – the Shruti says. •Vijnanamaya is also Jadam – jjadatvacca – Brain is only a Jada vastu – it is inert & is given sentience by the Atma •Paricchinnatvahetutah – mind and intellect (vijnanamaya kosha) are limited and Atma is limitless. •Drushyatvaat – Vijnanamayah kosha is an object of our senses – we are conscious of our intellect and hence can not be subject. •Vyabhichaaritvaat – it is not constantly present- the intellect is not serving all the time. In deep sleep it is not available – as it is not available all the time it cannot be Atma, vyabhichaaritvam means it disappears and appears. •Anityatvaat – it is not eternal, The intellect is mortal, changing and variable. This all means that Vijnanamaya kosha can not be the Self, the reality which is Eternals! Anityah vijnanamayah nityah atma na isyate na bhavathi - The impermanent Vijnanamaya cannot be permanent Atma. Hari Om! Verse 57 (207) Contributed by Dr. Kiran Anandamaya Kosha ānandapratibimbacumbitatanuḥ, vṛttistamojṛmbhitā syādānandamayaḥ priyādiguṇakaḥ sveṣṭā rthalābhodayaḥ Ipuṇyasyānubhave vibhāti kṛtinām, ānandarūpaḥ svayaṃ bhūtvā nandati yatra sādhu tanubhṛd-mātraḥ prayatnaṃ vinā II[mantra 57] [207] •Anandamaya Kosha is more subtler than Vijnanamaya Is ANANDA an experience? ●Now comes the bouncer? ●Is ananda an experience, Do we need mind to experience Ananda? ●NO- ●Why- ANANDA IS ATMA SWAROOPA- just like I do not need any proof for me to say I exist. I do not need any pramana for Ananda. Like burning of fire, illumination of light, like space ●Deep sleep is God’s way of showing it- NO EFFORT NEEDED ●Mind by its capacity to reflect alters this according to situation- Rajasic, tamasic Anandamaya ●In anandamaya kosha we experience happiness even though mind is absent ● There is only Atma + avidya ●Occurs due to punya- capacity to go to sleep- quietened mind needed for sleep ●So Ananda vrittis like Priya, Moda etc... belong to karana sharira and not mind ● Verse 58 (208) Contributed by Kum Deeksha Verse 59 (209) Contributed by Kum Vindhya Verse 60 (210) Contributed by Smt Triveni पञ्चानामपि कोशानां निषेधे युक्तितः श्रुतेः । तन्निषेधावधि साक्षी बोधरूपोऽवशिष्यते ॥ २१0 ॥ When all the five sheaths have been eliminated by the reasoning on Shruti passages, what remains as the culminating point of the process, is the Witness, the Knowledge Absolute – the Ātman. Shruti in Sanskrit means "that which is heard" and refers to the body of most authoritative, ancient religious texts comprising the central canon of Hinduism. The Shruti texts encompass 1. The four Vedas—Rigveda, Yajurveda, Samaveda, and Atharvaveda 2. The Samhitas 3. The Brahmanas 4. The Aranyakas 5. and The Upanishads Yukti means reasoning, argument, proof, influence, induction, deduction from circumstances etc Analysis of Princess of Kashi Story All great Masters love this story Why did the Prince’s desire disappear ? He realized that what he was seeking was not other than himself The Seeker is the Sought Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate PuurnnasyaPuurnnam-Aadaaya Puurnnam-Eva-Avashissyate || Om ShaantihShaantihShaantih ||

Contributed By Dr Thimappa Hegde Click Here for Lecture Video Click here for Vivekacudamani 108 selected verses. Sri Adi Sankara's popular text. Online talks by Swami Paramarthananda. Transcribed by Sri A. Venkatesan & Sri Balasubrahmanyam Pattoo available at arshaavinash.in Vivekachudamani – Class 9 15th March 2021 Summary of Previous class Dr Komal Prasad Introduction Contributed by Dr. Thimappa Hegde maharṣhīṇāṁ bhṛigur ahaṁ girām asmyekam akṣharam yajñānāṁ japa-yajño ’smi sthāvarāṇāṁ himālayaḥ - Brighu Valli. Taittiriya Upanishad Brighu ValliTaittiriya Panchakosha yatovāimānibhūtānijāyante | yenajātānijīvanti | yatprayantyabhisaṃviśanti | tadvijijñāsasva | tadbrahmeti || 3 || Verse 49 (166) Contributed by Smt Lakshmi Meaning The pranamaya kosha cannot be the Self because it is a modification of air (vayu). Like air it enters the body and goes out of it, never knowing it’s joys or sorrows or those of others. It is ever dependent upon the Self. Pranamaya-kosha •Product of Vayu, PanchabuthaVikara •Born out of RajoGuna of 5 Elements. •Modification of Vayu Tattvam (Aadhibhuta) •Once inside body... (Adhyatma Subjective) Prana Shakti. Verse 50 (167) Contributed by Dr. Anupama MANOMAYA KOSHA VIVEKA •Manomaya kosha consists of manah and pancha jnanendriyani: •The mind •The 5 sense organs of knowledge •Kosha mama aham iti vastu vikalpahetuhu: •Based on sentimental association, objects of the world [vastu] are divided [vikalpa] as mine [mama] or I [aham] TYPES OF ADHYASA •Sadatmya adhyasa =ahamkara sambandha = total identification •Samsarga adhyasa =mamakara sambandha = a simple relationship = pain of loss is less intense WHAT IS THE GENESIS OF THIS DIVISION? •Ans: SANJNYADI BHEDA KALANA KALITAH BALEEYAN • SANJYA = NAMA [name] • ADI = Etc =ROOPA [forms] • BHEDA = Particular • KALANA = Relationship or association • KALITAH = Preoccupied with or endowed with • BALEEYAN =Powerful •The world is full of objects [nama, roopa with desha, kala paricheda] •The mind perceives and registers all the worldly experiences •The world is stored as thoughts in the mind •I dwell upon this inner world and react with raga, dvesha, kama, krodha etc. •When these emotions overpower my intellect, the manomaya kosha becomes baleeyam—my controller instead of being my instrument Tat purvakoshamabhipurya yah vijrumbhate •Yah = the manomaya kosha •Tat Purva kosham = its previous kosha [pranamaya kosha] •Abhipurya = fills up with these faculties •Vijrumbhate = shines forth Adi Shankaracharya gives this Metaphor •Our whole LIFE = A fire ritual [Yaga] •Our MIND = Sacred fire [Agni ] •Our VASANAS = Fuel [Indhanam] •Our SENSE ORGANS = Priests [Hotha] •The SENSE OBJECTS = Oblation [Ajyam] Mind Mastery •Sadly this homa is life long [except in Sushupti] •This brilliant manomaya agni burns all of us mentally with sorrow, worry, depression anxiety etc. •This is SAMSARA TAPAH मन एव मनुष्याणां कारणं बन्धमोक्षयोः । •mana eva manushyanam •karanam bandha-mokshayoh Verse 51 (183) Contributed by Dr. Raksha Why Manomaya is not Paramātmā? •ādyantavatvāt •pariṇāmibhāvāt •duḥkhātmakatvād •viṣayatvahetoḥ Verse 52 (184) Contributed by Kum Veeksha Verse 53 (185) Contributed by Dr. Bhaskar MANAH KARANAM, KARTA KARANAM PUMSAH SAMSARA KARANAM Vijnanamaya kosha is naturally ‘inert’ “ACHETANA PANCHABHUTANI BHOUDIKATVAT JADA” Because of its subtle nature Reflects “Atmachaitanyam” ATMA – NIRGUNAM, NISHKALAM, ASANGAM, SARVAGATAM, EKAM •अनुव्रजच्चित्प्रतिबिम्बशक्तिः विज्ञानसंज्ञः प्रकृतेर्विकारः । ज्ञानक्रियावानहमित्यजस्रं देहेन्द्रियादिष्वभिमन्यते भृशम् ॥ १८५ ॥ •This knowledge sheath, which seems to be followed by a reflection of the power of the Chit, is a modification of the Prakriti, is endowed with the function of knowledge, and always wholly identifies itself with the body, organs, etc. REFLECTED CONSCIOUSNESS •Reflected consciousness becomes the secondary source of consciousness, starts THINKING, PLANNING, ACTING •Starts JANA KARIYAN JANECCHAPRAYATNA is LIFE •Later know to be ‘’SEEMINGLY EXISTING CATEGORY” AHAM ITI ABHIMANYATE •Jiva endowed with JNANA pursuit develops ‘AHAM ITI’ AHAMKARA, EGO, ‘I” Notion •Ajasrammeans constantly there. •ANUVARJA means always behind •So, wherever RC is there, there is Buddhi and wherever buddhi is there, reflection is also there FUNDAMENTAL ERROR •This is where the fundamental error occurs instead of claiming my REAL NATURE, I claim the reflected consciousness as my real nature •So DehaindryadisuAbimanyate •Not a casual identification. BHRASAM means intensely and forcibly Eg; UDUMBO mountain lizard •So, this error is BEGINNINGLESS •Reflected consciousness is a confusion between ATMA and ANATMA •Real transference impossible, ATMA is ASANGHA •So the feeling of I ness and My ness is created,the mechanism of Samsara. •This fundamental error ends with attainment of NIRVIKALPAKA JNANAM. Verse 54 (186) Contributed by Smt Vasantha अनादिकालोऽयमहंस्वभाव: जीवस्समस्तव्यवहारवोढा । करोति कर्माण्यपि पूर्ववासन: पुण्यान्यपुण्यानि च तत्फलानि ।।५४।। The Vijnanamaya kosha has identified itself with the ‘I’ thought and ‘I’ vasana since time immemorial. So ahamkara or ‘I’ness has become second nature to it and is inseparable from it. Calling itself jiva, ahamkara performs all transactions of life. It is heavily influenced by the vasanas of previous births as it carries out all secular and spiritual actions and accumulates virtues and sins and their resulting fruits or karmaphalani. Analysis of the Golden Buddha Story •Ajnanam - Ignorance of my true nature •Adhyasa – wrong identification with the body •Naham Deham •Need a Guru and Shraddha in Guru •Guru reveals your true self with Shastras •Prathasmarami, Atma Tattvam, See GB in all • Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate PuurnnasyaPuurnnam-Aadaaya Puurnnam-Eva-Avashissyate || Om ShaantihShaantihShaantih ||

Contributed By Dr Thimappa Hegde Click here For Lecture Video Mandukya Upanisad with Karika by Swami Paramarthananda- Transcribed by Sri S. Chandrasekaran available at arhaavinash.in website MANDUKYA Upanishad – Class 10 19th MARCH 2021 GannaanaamTvaaGanna-PatimHavaamahe KavimKaviinaam-Upama-Shravastamam | Jyessttha-Raajam Brahmannaam Brahmannaspata Aa Nah Shrnnvan-UutibhihSiidaSaadanam Om Shri MahaGanadipathayeNamaha Summary of Previous Class Contributed by Smt Chetana Shukla Yajurveda Ishavasya Upanishad •A small Upanishad - 18 mantras •Comparable to 18 chapters of the Gita •Brihadaranyaka Upanishad - over 400 mantras •The 1st word is “Ishavasya” •Most of the mantras are obscure / no regular meaning Two main topics and CharamaPrarthana •Mantra 1 - Jnana Yoga (3 to 8) •Mantra 2- Karma Yoga (9 to14) •Charama Prarthana (15 to18) Shanthipat •Om poornamadah poornamidam •Poornaat poornamudachyate Poornasya poornamaadaaya •Poornamevaavashishṣyate Om shaantih shaantih shaantih Mantra 1 has 2 messages •1. Spiritual Goal - Jnanam/ Spiritual Wisdom •2. Lifestyle - Sanyasa Ashrama / Nivritti Marga •The entire world – static as well as dynamic – is pervaded by Ishwara – the Supreme Lord. •Hence enjoy the pleasures in a detached manner. Do not be greedy. This wealth does not belong to anyone. Change our focus from the world to God Introduction- Dr. Thimappa Hegde Mandukya Upanishad on Om •The Mandukya Upanishad belongs the Atharvana Veda. •Manduka which means means a frog. •It is the smallest Upanishad with only 12 mantras. •This Upanishad is a Sutrabuta Upanishad, helping the student to revise the teaching gained from the rest of the Vedanta. •Muktikopanishad saying Mandukya eka eva alam - the study of Mandukya alone is sufficient. Gaudapada Karikas •Gaudapadacharya the guru of Govinda Bhagavatpada, who was the guru of Adi Shankaracharya composed karikas connecting the teaching in Mandukya Upanishad to that in the various other Upanishads •The karikas are in verse form •There are 215 karikas •Adi Shankaracharya has commented both on the Upanishad and the karikas. Verse 1 Contributed by Dr. Komal Prasad oṃ ityetadakṣaraṃ idagṃ sarvaṃ tasyopavyākhyānaṃ bhūtaṃ bhavad bhaviṣyaditi sarvamoṅkāra eva । yaccānyat trikālātītaṃ tadapyoṅkāra eva ॥ 1॥ The syllable Om is all this. (Now follows) a clear and complete exposition of that (syllable.) All this belonging to the past, the present, and the future is Oṅkāra only. And anything else, which is beyond the three periods of time is also Oṅkāra only(mantra 1) Mandukya Upanishad Mantra 1 Pranava Om ity etad akṣaram idaṃ sarvaṃ Tasyopa vyākhyānaṃ bhūtaṃ bhavad bhaviṣyad iti Sarvam oṅkāra eva | yacc ānyat trikālā tītaṃ tada py oṅkāra eva || 1 || •Om, the word, is all this. •A clear explanation of it is the following. •All that is past, present and future is verily Om •That which is beyond the three periods of time, •Is also truly Om Verse 2 Contributed by Dr. Kiran Mantra 2 •sarvagṃ hyetad brahma āyamatma brahma so'yamatmacatuṣpāt ॥ 2॥ •All this is indeed Brahman. This ātmā is Brahman. This ātmā has four Facets. (mantra 2p) •Sarvam= all, hi= indeed, etat= this, brahma= Brahman, ayamatma brahma= this self is Brahman, saha= that, ayamatma- this self, chatushpat= endowed with 4 Facets •Om=sarvam, sarvam=brahman, •brahman= atma, so enquiring on atma = enquiring on brahman •Enquiring on atma=enquiring on self Verse 7 Contributed by Dr. Murugesan •Naanta Prajnam Na bahis Prajnam Nobhayate prajnam •Na Prajnaana ghanam Na Prajnam Naaprajnam •Adhirstam Avyavaharyam Agrahyam Alakshanam •Acintyam Avyapadesyam Ekatma Pratyaya saaram •Prapancopasamam shantam shivam advaitam Caturtam Manyante •Sah Atma Sah Vigneyah: Significant verse describes Turiyam •Word ‘Caturtham’ synonymous of Turiyam •Turiyam means fourth one •Previous mantras- explained 3 avasthas( Jagrat, Swapna and Susupti) •Visva-Virat, Taijasa-Hiranyagarbha, Pragna-Ishwara •Turiyam is different from Visva, Taijasa, & Pragna •But in and through 3 Avasthas •Transcendental, Immanent •I am waker; I am dreamer; I am sleeper •‘I am’ – Turiyam •I, Consciousness is called Visva-Waking •I, Consciousness is called Taijasa- Dreaming •I, Consciousness is called Pragna-Sleeping How to dissociate ? •Physical dissociation •Experiential dissociation •Vedanta says dissociation by pure knowledge or understanding •I, the Turiyam, am only seemingly Visva, Taijasa and Pragna, but not associated with these Nature of Turiyam •Mantra divided into 3 portions •1,2nd part- gives Negative definition, 3rd part gives Positive definition •First part talks Pramaada traya vilakshanam •Na bahis Prajnam- Turiyam is not Waker ‘I’ •Naanta Prajnam- Not Dreamer ‘I’ •Na Prajnaana Ghanam- Not sleeper’I’ •Nobhayate prajnam- Not intermediate state of experience •Na Prajnam- Not even knower of all •Naaprajnam- it is not inert principle •What is Turiyam? •Turiyam is pure Consciousness without being a knower Second part of mantra •Turiyam is Aprameyam •Prameya Traya Vilakshanam •Adhirstam- Invisible to eyes and sense organs •Avyavaharayam- beyond all transactions •Agrahyam- not grasped by karmendriyanis •Alakshanam- does not have any indicator to reveal its presence •Acintyam- beyond thoughts, inconceivable •Avyapadesyam-indescribable 3rd part of mantra •Ekatma Pratyaya saaram •Continuous & changeless ’I’ in changing experience •Eg: I was boy, I was young man, I am an old man •Prapancopasamam: World is negated, Mithya category •Advaitam: Non-dual, consciousness is only countable since matter is unreal, not countable •Shantam: Turiyam is free from sorrow •Shivam: Ananda roopam CaturtamManyante: •Only ignorant people wrongly think that Consciousness is 4th part, for wise people it is real. •Sah Atma: Turiyam ‘I’ is real ‘I’ •Sah vigneyah: In life, this is the only thing worth knowing •Naanta Prajnam Na bahis Prajnam Nobhayate prajnam •Na Prajnaana ghanam Na Prajnam Naaprajnam •Adhirstam Avyavaharyam Agrahyam Alakshanam •Acintyam Avyapadesyam Ekatma Pratyaya saaram •Prapancopasamam shantam shivam advaitam Caturtam Manyante •Sah Atma Sah Vigneyah: Second part of mantra •Turiyam is Aprameyam •Prameya Traya Vilakshanam •Adhirstam- Invisible to eyes and sense organs •Avyavaharayam- beyond all transactions •Agrahyam- not grasped by karmendriyanis •Alakshanam- does not have any indicator to reveal its presence •Acintyam- beyond thoughts, inconceivable •Avyapadesyam-indescribable 3rd part of mantra •Ekatma Pratyaya saaram •Continuous & changeless ’I’ in changing experience •Eg: I was boy, I was young man, I am an old man •Prapancopasamam: World is negated, Mithya category •Advaitam: Non-dual, consciousness is only countable since matter is unreal, not countable •Shantam: Turiyam is free from sorrow •Shivam: Ananda roopam CaturtamManyante: •Only ignorant people wrongly think that Consciousness is 4th part, for wise people it is real. •Sah Atma: Turiyam ‘I’ is real ‘I’ •Sah vigneyah: In life, this is the only thing worth knowing Verse 8 Contributed by Dr. Diwakar OM KARA VICHARA so’yam ātmādhyakṣaram oṁkaro’dhimātram pādā mātrā mātrāś ca pādā akāra ukāra makāra iti .8. OM KARA VICHARAH -PARALLELS BETWEEN CHATUSHPADA ATHMA & OM KARA -PURPOSE IS TO USE ‘OM KARA’ FOR VEDANTIC MEDITATION - FOCUS ON THE SOUND OF OM,CALLED AS MATRA Overview of Mandukya Karika Dr. Thimappa Hegde Sri Gaudapada’sMandukyaKarikas Gaudapadacharya is the Grand Guru of Adi Shankaracharya •Naarayanam, Padmabhuvam, Vashistam, •Sakthim cha, tat putra Parasaram cha, •Vyasam, Sukham, Gaudapadham Mahantham, •Govinda Yogeendram, Adhasya Sishyam •Sri Sankaracharyam athasya Padmapadham cha, Hasthamalakam cha sishyam: •Tham Thaotakam, Varthika karam,asyan •Gurun santhatham aanadoshmi:" •Mandukya Upanishad with Karikas •Agama prakaranam – 12 Upanishad and 29 karikas •Vaitatya prakaranam – 38 karikas •Advaitaprakaranam – 48 karikas •Alatashantiprakaranam – 100 karikas MandukyaKarika Vaitatya PrakaranamIf 'I' is taken as the Consciousness, this world is as unreal as the dream world Very Difficult to Accept this World as Unreal •Prapanchopasamam •38 karikas •Shruthi •Yukthi •Anubuthi •The world is un­real, means that it has a borrowed existence. •Like pot and clay Gaudapada on Dream and this World •1. External •2. Objective •3. Clarity •4. Useful The dream world satisfies all the criteria for unreality compared to this world •It is within me in the form of my thoughts. •I know that the dream world de­pends on me for its existence. •c) I also know that the dream events are of no consequence to me in the waking state Gaudapada answers these questions by asking us to clearly understand what "I"means •If, "I" is taken as Con­sciousness then things will fall in proper place. •1) The world rests in me •2) The world depends on me for its Existence •3) The world does not affect me. •This world, therefore, is as unreal as the dream world only if I look at it from my real nature, Atma or Consciousness. • Study of Mandukya Upanishad with Karikas •Agama prakaranam – 12 Upanishad and 29 karikas •Vaitatya prakaranam – 38 karikas •Advaitaprakaranam – 48 karikas •Alatashantiprakaranam – 100 karikas Glimpse of next topic – Bhaja Govindam By Dr. Thimappa Hegde Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate PuurnnasyaPuurnnam-Aadaaya Puurnnam-Eva-Avashissyate || Om ShaantihShaantihShaantih ||

Contributed By Dr Thimappa Hegde Click here For Lecture Video Isavasya Upanishad by Swami Parmarthananda. Transcribed by Sri Venkatesan available at arshaavinash,in website GannaanaamTvaaGanna-PatimHavaamahe KavimKaviinaam-Upama-Shravastamam | Jyessttha-Raajam Brahmannaam Brahmannaspata Aa Nah Shrnnvan-UutibhihSiidaSaadanam Om Shri MahaGanadipathayeNamaha ISHA Upanishad – Class 9 12th MARCH 2021 Summary of Previous Class Contributed by Ullas Kaivalya Upanishad •Atharvana Veda, 25 mantras •Shanti Patha – Bhadram Karnebhihi •Fitness of all faculties, protection from gods and obstacle free study. May we perceive everything that is auspicious i.e. Brahman •Om Atha – 4 fold qualifications •Student approaches the guru with reverence and seeks •the highest secret knowledge, removes all sins, merge in Supreme Summary of Verses 1.Only one means of liberation – Jnana 2.Shraddha (S), Bhakti (M), Dhyana (N) are prerequisites 3.Vairagya: Karma, money, children or fame will not help •Nakam: Freedom from pain 4.Stages – KY to purify, UY to concentrate the mind. JY to know I and Brahman are same. Firm commitment = liberation 5.Methods of meditation 6.(&7) Turn the attention inward and meditate on eka, aneka, aroopa Ishvara – formless, non-dual, blissful etc. 8.Nirguna brahman takes rajo (brahma), sattva(Vishnu) and tamas(Shiva) 10.See all in me and me in everything. Only way. 11.Self Enquiry burns the bondage – Arani. 12.Waking - Deluded by Maya – we identify with the body and perform actions and enjoy sensual pleasures. 13.Dream – Subjective experience. Sleep – Bliss under ignorance. 15.From paramatma arise prana, mind, 5 elements etc. 16.Mahavakya - You are that Brahman. 17.I illumine the 3 worlds – liberating knowledge 18.I am the subject, different from instrument & object (DDV) 19.Everything is born, based and resolves in me alone. 20.Nidhidhyasanam – Attributes of Brahman to meditate upon. 21.I know everything but nothing can know me. 22.There is no punya, papa, death etc. for me. Nothing belongs to me. 24. (&25) Greatness of Sri Rudram – takes away all sins, liberates from Samsara. Introduction Contributed by Dr. Thimappa Hegde Shukla Yajurveda Ishavasya Upanishad •A small Upanishad only, with 18 mantras •Brihadarnyaka Upanishad has over 400 •The 1st word is “Ishavasya” and hence the name •Most of the mantras are obscure / no regular meaning Two main topics and CharamaPrarthana •Comparable to 18 chapters of the Gita •Jnana Yoga and Karma Yoga •Verses 3 to 8 , and 9 to 14 •Charama Prarthana 15 to 18 contains- hiraṇmayena pātreṇa satyasyāpihitaṃ mukham | tat tvaṃ pūṣann apāvṛṇu satyadharmāya dṛṣṭaye || Shanthipat •Om poornamadah poornamidam •Poornaat poornamudachyate Poornasya poornamaadaaya •Poornamevaavashishṣyate Om shaantih shaantih shaantih Shanthipata Contributed by Dr Ravishankar Om Purnam-Adah Purnam-Idam Purnaat-Purnam-Udacyate | Purnasya Purnam-Aadaaya Purnam-Eva-Avashisyate || Om Shaantih Shaantih Shaantih || Purnam- Infinite or whole Adah - Paramatma Purnam - Infinite Idam - Jivatma Paramatma and Jivatma are Infinite Jivatma - Paramatma Aikyam Purnaat- Purna svarupa Paramatma Purnam- Purna svarupa Jivatma Udacyate - Originates Standpoint of name and form As Infinite cannot arise from Infinite Purnasya - Essential Purnam Nature belongs to both Jivatma and Paramatma Purnam - Purna Svarupam Adaaya - Grasp and Separate Grasp water nature of wave and Ocean Separate Water From Wave and Ocean 1.Jivatma -Paramatma Aikyam Essentially (Nirupadika - No Relationship =ADVAITA) 2.Non -Essentially(Sopadika - Superficial relationship - Karya - Karana sambandha 3. Essential Nature of Jivatma and Paramatma ALONE EXISTS = Satyam Sharira trayam and Prapancha Trayam - ANATMA = Mithya brahma satyam jagan-mithyä jivo brahmaiva näparah || Verse 1 Contributed by Smt Chetana The 3 Messages Mantra 1 line 1 - gives the destination for all the seekers à spiritual knowledge or jnanam 2 Lifestyles -- Mantra 1 line 2 - Nivritti marga (sanyasa ashrama) Mantra 2 - Pravritti marga (grihastha ashrama) īśāvāsyamidaṃsarvaṃyatkiñcajagatyāṃjagatenatyaktenabhuñjīthāmāgṛdhaḥkasyasviddhanam || The entire world – static as well as dynamic – is pervaded by Ishwara – the Supreme Lord. Hence enjoy the pleasures in a detached manner. Do not be greedy. This wealth does not belong to anyone. •idaṃ sarvaṃ all this •yatkiñca jagatyāṃ jagat everything in this world •Īśā vāsyam is pervaded by Isa, the Lord •tena once you change your perception •bhuñjīthā protect yourself from insecurity •mā gṛdhaḥdon’t covet •kasya anyone else's •sviddhanam wealth Mantra 1 has 2 messages 1. Spiritual Goal - Jnanam/ Spiritual Wisdom 2. Lifestyle - Sanyasa Ashrama / Nivritti Marga •Choice with respect to lifestyle – Sannyasa or Grihasta •No choice with respect to Spiritual Wisdom •For Moksha, Jnanam is compulsory in both lifestyles Change our focus from the world to God Why should I change my Perception? •Ishwara is nityam , stable, reliable •World is anityam ,unstable, unreliable •For security and stability change your perception to Ishwara •This is inner renunciation Conclusion •Everything is pervaded by Ishwara •Ishwara is - the Consciousness in me •Then everything belongs to me •I develop Vairagya since I am full with happiness, peace and security •So give up desires by Inner Renunciation Verse 2 Contributed by ShivakumarYadalam Verse 6 Contributed by Dr. Anupama yastu sarvāni bhūtānyātmanyevānupaśyati | sarvabhūteṣu cātmāna tato na vijugupsate | STAGES OF ATMA JNANA 0] Before exposure to vedanta I am the body with a mind {Atma is unknown} 1]Atma is in everybody {Atma bahutvam} I have an Atma as does everybody else 2]Everybody is in Atma I am the substratum {adishtanam} of everything 3]Atma eva idagam sarvam{Brahma sathyam jagath mithyam} I the Atma am the only reality {Mandukya stage} STAGE —1 •ATMANAM SARVA BHOOTESHU ANUPASHYATI •Bhootam=shariram [bodies ] •Pashyati = to recognise, understand •= aparokshataya janami STAGE 1 •Atma makes my body sentient •Everybody has an Atma •Both bodies and Atma are plural •Atma bahutvam •I am in this world {ajnana avastha} STAGE -2 •SARVANI BHOOTANI ATMANI ANUPASHYATI • Through shravana,manana and nidithyasana one sees all bodies in the atma •I am the sarva adishtanam •Anupashyati- •Pashyati- Aporokshataya Janami •Anu – Backed by Guru Sashatra Upadesha AM I IN THIS WORLD? •When I am dreaming I say , ‘I am in this dream world’ •On waking up I say ,`the entire dream world is in me’ . •Inference: • Ajnana avasthaya –I am in this world . • Jnana avasthaya—the world is in me. As Lord Krishna said: •SARVA BHOOTASTHA ATMANAM •SARVA BHOOTANI CHATMANI •EEKSHATAE YOGA YUKTA ATMA •SARVATRA SAMA DARSHANAH A JNANI SEES ATMA IN EVERYBODY & EVERYBODY IN ATMA REWARD OF REALISATION •TATHO NA VIJUGUPSATAE •Meaning: • Tatah =tasmath jnanath • =by that knowledge •Na vijugupsatae=a jnani does not dislike or hate anyone • = raga dvesha atitha bhavathi HOW DOES THE JNANI TRANSCEND RAGA-DVESHA? •A jnani sees himself in everybody •This makes him compassionate and loving towards all •Consequently, he attains freedom from binding likes and dislikes •ADVESHTA SARVA BHOOTANAM •MAITRAH KARUNA EVA CHA ATMA EVA IDAGAM SARVAM •Anatma should be understood as MITHYA • non substantial • nama-roopa •Atma Is the only substance [reality] • The substratum [adishtanam] of anatma BRAHMA SATHYAM JAGATH MITHYAM Anatma being Swallowed by Atma Mandukya Stage Verse 15 Contributed by Dr. Netra Verse 18+ Contributed by Dr Thimappa Hegde Prayer in Ishavasya Upanishad Charama Prarthana pūṣannekarṣe yamasūrya prājāpatya •vyūha raśmīn samūha | •tejo yatte rūpaṃ kalyāṇatamaṃ tatte paśyāmi •yo'sāvasau puruṣaḥ so'hamasmi || • •O, Nourisher, O the lonely one, O ,Regulator, O Sun, the son of Prajapati, •Withdraw Thy rays, So that I may see that which is •Thy most auspicious effulgence. The Person that is in Thee, That am I vāyuranilamamṛtamathedaṃ bhasmāntaṃ śarīram | oṃ krato smara kṛtaṃ smara krato smara kṛtaṃ smara || ‘The Prana in me are about to merge in the immortal Prana This body shall be reduced to ashes. Om! O mind! Remember; your good deeds.’ agne naya supathā rāye asmān viśvāni deva vayunāni vidvān | Yuyodhyasmajjuhurāṇameno bhūyiṣṭhāṃ te namauktiṃ vidhema || O Agni, lead, me by the good path that I may enjoy the wealth (the fruits of the good deeds we have done). You know all my deeds. Lord, destroy the deceitful sin in me. We salute Thee with our words again and again. GLIMPSE OF NEXT WEEK'S TOPIC- Dr. Thimappa Hegde Mandukya Upanishad •The Mandukya Upanishad belongs the Atharvana Veda. •Manduka which means means a frog. •It is the smallest Upanishad with only 12 mantras. •This Upanishad is a Sutrabuta Upanishad, helping the student to revise the teaching gained from the rest of the Vedanta. •Muktikopanishad saying Mandukya eka eva alam - the study of Mandukya alone is sufficient. Gaudapada Karikas •Gaudapadacharya composed karikas connecting the teaching in Mandukya Upanishad to that in the various other Upanishads •The karikas are in verse form •There are 215 karikas •Adi Shankaracharya has commented both on the Upanishad and the karikas. The Upanishad mantras along with the karikas are classified into four chapters: •Agama Prakaranam – 12 man­tras and 29 karikas •Vaitatya prakaranam – 38 karikas •Advaita prakaranam – 48 karikas •Alatishanti prakaranam – 100 karikas Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate PuurnnasyaPuurnnam-Aadaaya Puurnnam-Eva-Avashissyate || Om ShaantihShaantihShaantih ||

Contributed By Dr Thimappa Hegde Click here For Lecture Video Taittiriya Upanisad by Swami Paramarthananda. Transcribed by Smt Madduri Rajyasri & Sri V. Badrinath Available at arshaavinash.in website GannaanaamTvaaGanna-PatimHavaamahe KavimKaviinaam-Upama-Shravastamam | Jyessttha-Raajam Brahmannaam Brahmannaspata Aa Nah Shrnnvan-UutibhihSiidaSaadanam Om Shri MahaGanadipathayeNamaha TAITTIRIYA Upanishad – Class 7 26th February 2021 Summary of Previous Class Contributed by Dr. Anupama KENO UPANISHAD (RECAP) This upanishad belongs to SAMA VEDA The Shantipata Aapyayantu mamamgani vak pranashcakshuh srotramatho balamindriyani cha sarvani |sarvam brahmaopanishadam | maham brahma nirakuryam | ma ma brahma nirakarot | anirakaranamastu | anikaranam me-astu | tadatmani nirate ya apanishtsu dharmaste mayi santu te mayi santu| aum shanti shanti shantih The shantipata •Here a student seeks fitness of his body and mind •He also seeks self knowledge or Brahma jnanam •He invokes God’s grace for the transformation of his Paroksha jnana into Aparoksha jnana. •This student being a sadhana chatustaya sampanna, is committed to the accomplishment of Brahma vidya. This Upanishad starts with a mind-boggling question asked by this student WHAT IS THAT FACTOR OR DEVA OR ILLUMINATOR WITHIN ME THAT MAKES THIS INERT BODY MIND COMPLEX SENTIENT? - It is evident that the answer to this question is BRAHMAN. Neurosciences and Brahma Vidya Images formed on the retina of the eye are reported to the brain. To whom does the brain report this information? The Answer shrotrasya shrotram manaso mano yad vAcho ha vAchaM sa u prANasya prANaH | chakShushchashuratimuchya dheerAH pretyAsmAllokAdamRutA bhavanti || ATMA ANATMA VIVEKA The Guru explains the subtle difference between the subject ATMA and the object the BOBY MIND COMPLEX He says it is ‘ the EAR of the ear’ - Implying that it is something other than the ear - That which expresses the hearing of the ear •Similarly the mind of the mind, tongue of the tongue etc DEVA DEVAor JYOTISHAM JYOTI It is the light of consciousness that illumines the sense organs and mind and makes them sentient tameva bhāntamanubhāti sarvaṁ tasya bhāsā sarvamidaṁ vibhāti | तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥ Only the DHEERAH ,a qualified student who can transcend the body mind complex [ADHIMUCHYATI] and realise ATMA •He continues to emphasise the subjective nature of Brahman •SARVA PRAMANA AGOCHARAM •No specific effort is needed to experience Brahman because it is the very adishtanam or substratum of every experience •PRATIBODHA VIDITAM MATAM •Self realisation is shifting our attention from the object of experience to the subject –the ATMA KSHETRAJNAM CHAPI MAM VIDDHI SARVA KSHETRESHU BHARATHA •Lord Krishna says ‘THE KNOWER PRINCIPLE IN YOU IS NONE OTHER THAN ME’ •This is a MAHA VAKYA •This is the ultimate knowledge or Brahma Vidya •With this awareness our Upanishadic journey is over Introduction Contributed by Dr. Thimappa Hegde Om Akhanda Manadalakaram Vyaptam yena Charaacharam Tadpadam Darshitam Yena Tasmai Sri Guruve Namaha TaittirìyaÀranyaka of Krishna Yajur Veda •Taittirìya Àranyaka is made up of 10 chapters. •Last four chapters are together called Taittirìya Upanishad. •Shankaracharya’s commentary on the chapters 7, 8 and 9. •The 10th chapter is the Mahà Nàràyana Upanishad. •Shiksha Valli, Brahma Valli and Bhrigu Valli The TaittiriyaUpāniṣhad . •Shankaracharya’s bhàshyam is considered one of his most brilliant. •Vidyaranya Swami , Anubuthi Prakasha. •Shankaracharya says as “that in which freedom is hidden/kept.” . •You get total self-satisfaction, fulfilment in life itself. TAITTIRIYA UPANISHAD Om Sham No Mitrah Sham Varunnah yaśchandasāmṛṣabhoviśvarūpaḥ satyaṃvada | dharmaṃchara mātṛdevo bhava | pitṛdevo bhava | āchāryadevo bhava | atithidevo bhava brahmavidāpnōti param. tadēṣā.bhyuktā satyam jñānam anantam brahma. Taittiriya Upanishad Shāntipāt Venkatesh Prasad ॐ शं नो मित्रः शं वरुणः । शं नो भवत्वर्यमा । शं नो इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः । नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वामेव प्रत्यक्षं ब्रह्म वदिष्यामि । ॠतं वदिष्यामि । सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु माम् । अवतु वक्तारम् ॥ ॐ शान्तिःशान्तिःशान्तिः ॥ Purpose of Prayer •Jnana Yogyata Prapti – Eligibility to receive knowledge •Pratibandha Nivrutti – removal of Obstacles Adhishtana Devathas •Mitra – Exhalation breath •Varuna – Inhalation breath •Aryama – Chakshu •Indra – Arms and hands •Brihaspathi – Intelligence and Communication •Vishnu Urukrama – feet •Vayu – Samashti Prana •Let all these devathas be a source of auspiciousness to me and my Guru •Vayu Brahma or Hiranyagarbha is imperceptible as Mind but perceptible as Prana shakti •perceptible as Prana Shakti. •Each time I am breathing I am in contact with God. •I declare that you are Pratyaksha Brahma •I declare that You are Rtam You are Satyam •May Hiranyagarbha protect me and my Guru from Obstacles Om Shantih Shantih Shantihi Oh Lord Protect me from •Adhyatmika from within •Adi Bhoutika from environmental and •Adi Daivika from Natural calamities yaśchandasāmṛṣabho viśvarūpaḥ | chandobhyo'dhyamṛtāt saṃbabhūva | sa mendro medhayā spṛṇotu | amṛtasya deva dhāraṇo bhūyāsam || 1.4.1 || Contributed by Dr. Ravishankar ṛtaṃ ca svādhyāyapravacane ca | satyaṃ ca svādhyāyapravacane ca | tapaśca svādhyāyapravacane ca | damaśca svādhyāyapravacane ca | śamaśca svādhyāyapravacane ca | agnayaśca svādhyāyapravacane ca | agnihotraṃ ca svādhyāyapravacane ca | atithayaśca svādhyāyapravacane ca | mānuṣaṃ ca svādhyāyapravacane ca | prajā ca svādhyāyapravacane ca | prajanaśca svādhyāyapravacane ca | prajātiśca svādhyāyapravacane ca satyamiti satyavacā rāthītaraḥ | tapa iti taponityaḥ pauruśiṣṭiḥ | svādhyāyapravacane eveti nāko maudgalyaḥ | taddhi tapastaddhi tapaḥ || 1.9.1 || Contributed by Dr. Diwakar SWADHYAYA PRASHAMSA Rtaṃ ca svādhyāya pravacane ca | satyaṃ ca svādhyāya pravacane ca | tapaśca svādhyāya pravacane ca | damaśca svādhyāya pravacane ca | śamaśca svādhyāya pravacane ca | agnayaśca svādhyāya pravacane ca | agnihotraṃ ca svādhyāya pravacane ca | atithayaśca svādhyāya pravacane ca | mānuṣaṃ ca svādhyāya pravacane ca | prajā ca svādhyāya pravacane ca | prajanaśca svādhyāya pravacane ca | prajātiśca svādhyāya pravacane ca Satyamiti satyavacā rāthītaraḥ | tapa iti taponityaḥ pauruśiṣṭiḥ | svādhyāyapravacane eveti nāko maudgalyaḥ| taddhi tapastaddhi tapaḥ vedamanūcyācāryo'ntevāminamanuśāsti satyaṃ vada | dharmaṃ cara svādhyāyānmā pramadaḥ | ācāryāya priyaṃ dhanamāhṛtya prajātantuṃ mā vyavacchetsīḥ | satyānna pramaditavyam | dharmānna pramaditavyam | kuśalānna pramaditavyam | bhūtyai na pramaditavyam | svādhyāyapravacanābhyāṃ na pramaditavyam 1.11.1 || Contributed by Dr. Ahalya TaittiriyaShikshavalli वेदमनूच्याचार्योन्तेवासिनम॑नुशा॒स्ति । सत्यं वद । धर्मं चर । स्वाध्यायान्मा प्रमदः । आचार्याय प्रियं धनमाहृत्य प्रजातन्तुं मा व्यवच्छेत्सीः सत्यान्न प्रमदितव्यम् । धर्मान्न प्रमदितव्यम् कुशलान्न प्रमदितव्यम् । भूत्यै न प्रमदितव्यम् स्वाध्यायप्रवचनाभ्यां न प्रमदितव्यम् ॥ १॥ TaittiriyaShikshavalli.. vedam anuchya acharyontevasinam anushasti Having taught the vedas ,the Preceptor enjoins the following on his pupils satyam vada Speak the truth dharmam chara do your duty svadhyayan ma pramadah. Never swerve from the study of the vedas acharyaya priyam dhanam ahritya to the preceptor , love offered as a guru dakshina prajatantum ma vyavacchetsih, there after the line of descendents in your family should not be cut off. satyan na pramaditavyam, never deviate from the truth dharman na pramaditavyam, never deviate from your duty kusalan na pramaditavyam, never overlook your own welfare bhutyai na pramaditavyam, never neglect your prosperity svadhyaya pravachanabhyam na pramaditavyam. The study and propagation of vedas should never be neglected Deva pitru kaaryabhyam na pramaditavyam Your duty towards the gods and departed should never be neglected |devapitṛkāryābhyāṃ na pramaditavyam mātṛdevo bhava | pitṛdevo bhava | ācāryadevo bhava | atithidevo bhava yānyanavadyāni karmāṇi | tāni sevitavyāni | no itarāṇi yānyasmākaṃ sucaritāni | tāni tvayopāsyāni | no itarāṇi 1.11.2 Contributed by Rama Gopalakrishna brahmavidāpnōti param. tadēṣā.bhyuktā satyaṅ jñānamantaṅ brahma. yō vēda nihitaṅ guhāyāṅ paramē vyōman. sō.śnutē sarvān kāmān saha brahmaṇā vipaścitēti tasmādvā ētasmādātmana ākāśaḥ saṅbhūtaḥ. ākāśādvāyuḥ. vāyōragniḥ. agnērāpaḥ. adbhyaḥ pṛthivī. pṛthivyā ōṣadhayaḥ. ōṣadhībhyō.nnam. annātpuruṣaḥ sa vā ēṣa puruṣō.nnarasamayaḥ. tasyēdamēva śiraḥ. ayaṅ dakṣiṇaḥ pakṣaḥ. ayamuttaraḥ pakṣaḥ. ayamātmā. idaṅ pucchaṅ pratiṣṭhā. tadapyēṣa ślōkō bhavati৷৷ Contributed by Dr. Anupama Taittiriya,Brahmananda Valli: Anuvaka 1 Om brahmavitapnoti param THE KNOWER OF BRAHMAN ATTAINS THE SUPREME •SUTRA VAKYAM=a single phrase that reveals the entire teaching •BRAHMA —means BIG •The root of the word is BRUHAT =The superlative, big •VID - to know[not as pratyaksha or paroksha ,but as aparoksha •APNOTI — to attain[realise] •PARAM —poornatvam, fulfilment liberation VRITTI VAKYAM - brief commentary • SATHYAM , JNANAM , ANANTAM, BRAHMAN; • YO VEDA NIHITAM GUHAAYAAM • PARAME VYOMAN ; • SOSHNUTE SARVAN KAAMAN, • SAHA BRAHMANAA VIPASHCHITAA’’ • ITI THE 3 QUESTIONS 1] KIM TAT BRAHMAN ? What is Brahman ? 2] KATHAM TASYA VEDANAM ? How can one know Brahman? 3] KA PARA PRAPTI ? What is the meaning of moksha /poornatvam? Quotation from RIG VEDA answers these 1 Kim tat Brahman? Ans: Satyam jnanam anantam Brahma. •Brahman means infinite [BIG] •Anantam means an—antha =without an end =limitless •Limitation or PARICHEDA has 3 dimensions a}Spatial=desha b}temporal=kala c}attribute or object wise limitation =vastu parichedana ANANTAM means ADVAITAM •Brahman is therefore desha, kala vastu parichedarahitam •Or ADVAITAM SATHYAM •Means an existent object. •Every existent object has 3 components-nama ,roopa and satta . •Name, form and existence •We have already said that Brahman is ANANTHA •By eliminating the limiting factors –Nama and roopa and retaining the satta, the ananta component we can infer that Sathyam means •PURE, INDEPENDENT, EXISTENCE as described in the verse •YASYA EVA SPURANAM SADATMAKAM •ASAT KALPARTHAKAM BHASATE Jnanam •Jnanam means knowledge of an object stored as a thought •This knowledge also has desha, kala and vastu parichedana •Here again drop the limiting Nama and roopa while retaining the awareness or chit which is anantam •[vritti bhava abhava sakshi] •Therefore Brahman is SATHYAM JNANAM ANANTAM •The limitless , existence, consciousness principle Q 2. How to know Brahman ? •Ans: YO VEDA NIHITAM GUHAAYAM, PARAME VYOMAN • This is similar to HIRANMAYE PARE KOSHE •This is not the physical location of Brahman •This seems to imply that Brahman is located in the vijnanamaya kosha[guha ] in the sacred inner space of one’s heart’[the paramevyoman] •It just means that Brahman is recognisable [upalabhyate] not located here Now, how do we know that Brahman? •Just as a temple is a place for the recognition not location of the Lord •Negate all objects that can be experienced •Negate everything with attributes •Drop ahankara and mamakara •What remains is the pure awareness, the sakshi I Q 3. What do you mean by attaining the supreme? •Soshnutesarvankamansahabrahmanaavipashchitaaiti •SAHA –means a brahma jnani •ASHNUTE –means attains •What does he attain ? •BRAHMANANDA ROOPENA SARVAN VISHAYANANDA PRAPNOTI. •Through Brahma jnana all the finite vishayanandas simultaneously resolve into this infinite brahmananda As Lord Krishna says: •Prajahati yada kaman •Sarvan Partha manogathan •Athmaneva athmana tushta •Stitha prajna saha uchyate •This Trupti includes —Saha truptahbhavati • —Saha sampoornabhavati • —Saha santushtabhavati •This poornatvam is called PARA PRAPTI GLIMPSE OF NEXT WEEK'S TOPIC Contributed by Dr. Thimappa Hegde Kaivalya Upanishad •A 'minor' Upanishad, though not in content. •It deals with medita­tion (mantras 5 to 10) •Only 25 mantras and belongs to the Atharva Veda •Kaivalya means Moksha , Purnatvam, total fulfillment. •Kevala means without a second (advitiyam). •Ashvalayana Rishi a prepared student and the teacher Brahmaji •Shraddha, Bhakti and Dhyana •6th chapter of Gita •Readying Mind, Body (nirudhya bhaktya svagurum pranamya). •Lord with a single form , with manifold forms ,and formless •The seeker realizes that he is the very Lord in essence. •This Upanishad contains several Mahavakyas. Lingashtakam •Brahma-Muraari-Sura-Arcita-Linggam •Nirmala-Bhaasita-Shobhita-Linggam | Janmaja-Duhkha-Vinaashaka-Linggam • Tat Prannamaami Sadaashiva-Linggam ||1|| Brahma-Muraari-Sura-Arcita-Linggam Nirmala-Bhaasita-Shobhita-Linggam | Janmaja-Duhkha-Vinaashaka-Linggam I Salute that Eternal Shiva Lingam Which is Adored by Brahma, Vishnu and the Gods, which is Pure, Shining, and well-Adorned, which Destroys the Sorrows associated with human life Deva-Muni-Pravara-Aarcita-Linggam • Kaama-Dahan Karunnaa-Kara-Linggam | Raavanna-Darpa-Vinaashana-Linggam Tat •Prannamaami Sadaashiva-Linggam ||2|| I Salute that Eternal Shiva Lingam •Worshipped by the Gods , Sages, •Which Burns the Desires, is Compassionate, Destroyed the Pride of Ravana. •Sarva-Sugandhi-Sulepita-Linggam •Buddhi-Vivardhana-Kaaranna-Linggam | Siddha-Sura-Asura-Vandita-Linggam Tat PrannamaamiSadaashiva-Linggam ||3|| I Salute that Eternal Shiva Lingam Which is beautifully Smeared with Various Fragrant pastes, which is the Cause behind the Elevation of a person's Intelligence and Discernment, And which is Praised by the Siddhas, Devas and the Asuras. •Kanaka-Mahaamanni-Bhuussita-Linggam •Phanni-Pati-Vessttita-Shobhita-Linggam | •Dakssa-Su-Yajnya-Vinaashana-Linggam Tat Prannamaami Sadaashiva-Linggam ||4|| •(I Salute that Eternal Shiva Lingam) •Which is Decorated with Gold and other Precious Gems, which is Adorned with the Best of the Serpents Wrapped around it, •And which Destroyed the Grand Sacrifice of Daksha. •Kungkuma-Candana-Lepita-Linggam • Pangkaja-Haara-Su-Shobhita-Linggam | •San.cita-Paapa-Vinaashana-Linggam •Tat Prannamaami Sadaashiva-Linggam ||5|| •I Salute that Eternal Shiva Lingam Which is Anointed with Kumkuma and Chandana (Sandal Paste), which is Beautifully Decorated with Garlands of Lotuses, •And which Destroys the Sanchita Karma •Deva-Ganna-Aarcita-Sevita-Linggam •Bhaavair-Bhaktibhir-Eva Ca Linggam | •Dinakara-Kotti-Prabhaakara-Linggam •Tat Prannamaami Sadaashiva-Linggam ||6|| •I Salute that Eternal Shiva Lingam • Which is Worshipped and Served by the Group of Devas (Gods) with True Bhava (Emotion, Contemplation) and Bhakti (Devotion), •And which has the Splendor of Million Suns. •Asstta-Dalo-Parivessttita-Linggam •Sarva-Samudbhava-Kaaranna-Linggam | •Asstta-Daridra-Vinaashita-Linggam • Tat Prannamaami Sadaashiva-Linggam ||7|| •I Salute that Eternal Shiva Lingam, Which is Surrounded by Eight-Petalled Flowers, which is the Cause behind All Creation, •And which Destroys the Eight Poverties. •The eight luxuries in life like health, wealth, peace, prosperity, grand children, success, long life and fame are known as ashtaaishwaryas. •Suraguru-Suravara-Puujita-Linggam •Suravana-Pusspa-Sada-Aarcita-Linggam | •Paraatparam Paramaatmaka-Linggam •Tat Prannamaami Sadaashiva-Linggam ||8|| •I Salute that Eternal Shiva Lingam • Which is Worshipped by the Teacher of Gods (Lord Brihaspati) and the Best of the Gods, which is Always Worshipped by the Flowers from the Celestial Garden, •Which is Superior than the Best and which is the Greatest Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate PuurnnasyaPuurnnam-Aadaaya Puurnnam-Eva-Avashissyate || Om ShaantihShaantihShaantih ||

Contributed By Dr Thimappa Hegde Click Here for Lecture Video Click here for Vivekacudamani 108 selected verses. Sri Adi Sankara's popular text. Online talks by Swami Paramarthananda. Transcribed by Sri A. Venkatesan & Sri Balasubrahmanyam Pattoo available at arshaavinash.in Vivekachudamani – Class 8 08th March 2021 Vivekachudamani Summary of Previous class DR RAVISHANKAR Verse 39 What is Bondage Body is not bondage Identification with Body- Mind Complex = Bondage False “ I “ Ahamkara - Visva, Taijasa, Prajna Deha Abhimana - Samanya and Vishesha Types of Deha abhimana Free will versus Prarabdha Work towards Birthlessness- ‘I Am Atma’ Spiritual sleep - Body is real Verse 40 How did Bondage arise ? Existence, Diagnosis, Remedy Karana Sharira + Sanchita Karma+ Mula Avidya = Jiva Avarana and Vikshepa Satva guna is saving grace Atma - Akhanda, Advayam, Nitya Ignorance - Anaadi Verse 41 Biography of Human Rajoguna, Powerful - agitate Human Identify with body Aviveka Mohah, Kama, Krodah Undefinable discomfort of samsara Apurnatvam Remedy -Sadhana Chatustaya + JnanaYoga Atma is revealing and shining Verse 42 What is Bondage Avarana + Vikshepa Shakti Padartha to Vishaya Ishvara Sristhi to Jiva Sristhi - Bondage Infinite to Finite Immortal to Mortal Ananda to Dukkha Introduction Dr. Thimappa Hegde Sarvavedāntasiddhānta Gocaraṃtamagocaram | Govindaṃparamānandaṃ Sadguruṃpraṇato'smyaham ||1|| Mundakopanishad Verse 1.2.12 parīkṣya lokānkarmacitānbrāhmaṇo nirvedamāyānnāstyakṛtaḥ kṛtena | tadvijñānārthaṃ sa gurumevābhigacchet samitpāṇiḥśrotriyaṃbrahmaniṣṭham || 12 || Verse 43 (145) Contributed by Dr. Anupama Verse 44 (148) Contributed by Sri Ullas Spiritual Journey 1.Karma Yoga (includes Upasana Yoga, Values, Devotion) •Benefits – Qualification + Emotional Strength 2.Jnana Yoga •Benefits - Liberation •śrutipramāṇe ekamateḥ - undivided faith in scriptures •Śruti first introduces KY to prepare the mind •svadharmaniṣṭhā – commitment to pancha maha yajna •Material + Spiritual Prosperity •viśuddhabuddheḥ - Post KY, mind becomes prepared •Prepared mind and quality time to focus on self enquiry •paramātmavedanaṃ – Self knowledge takes place •Jivatma – anatma = paramatma (How to do this?) •tenaiva saṃsārasamūlanāśaḥ - phalam of KY and JY •Uprootal of samsara Layers of Samsara 1.Ajnana (Self Ignorance) – Intellectual (Jnana Yoga) 2.Adhyasa (Self Misconception) – Intellectual (Jnana Yoga) 3.Tapa Trayam (Emotional Turmoil) – Emotional (Karma Yoga) 4.Punarjanma (Rebirth) – Intellectual (Jnana Yoga) These two stages will completely uproot the problem of samsara Verse 45 (153) Contributed by Dr Rekha In Verse 153 of the Viveka Chudamani, Adi Shankaracharya gives an example taken from Verse 2.3.17 of the Kathopanishad to separate Consciousness and matter. Verse 46 (154) Contributed by Dr. Sunder Verse 47 (155) Contributed by Smt Meenakshi Verse 48 (165) Contributed by Smt Sharmila Bhaktaram Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate PuurnnasyaPuurnnam-Aadaaya Puurnnam-Eva-Avashissyate || Om ShaantihShaantihShaantih ||

Contributed By Dr Thimappa Hegde Click Here for Lecture Video Click here for Vivekacudamani 108 selected verses. Sri Adi Sankara's popular text. Online talks by Swami Paramarthananda. Transcribed by Sri A. Venkatesan & Sri Balasubrahmanyam Pattoo available at arshaavinash.in Vivekachudamani – Class 7 01st March 2021 Summary of Previous class Contributed by Dr. Komal Introduction Dr. Thimappa Hegde Sarvavedāntasiddhānta Gocaraṃtamagocaram | Govindaṃparamānandaṃ Sadguruṃpraṇato'smyaham ||1|| Verse 37 (127) Contributed by Dr. Suman Verse 38 (135) Contributed by Dr Sandhya N prakṛtivikṛtibhinnaḥ śuddhabodhasvabhāvaḥ sadasadidamaśeṣaṃ bhāsayannirviśeṣaḥ vilasati paramātmā jāgradādiṣvavasthā svahamahamiti sākṣātsākṣirūpeṇa buddheḥ The Supreme Self, different from the Prakriti and its modifications, the essence of Pure Knowledge, and Absolute, manifests this universe, in all states, as the substratum of the persistent sense of AM ness. Verse 39 (137) Contributed by Dr Anupama ATRA ANATMANI AHAM ITI MATIHI BANDAH AESHA ASYA PUMSAHA PRAPTHA AJNANATH JANANA MARANA KLESHA SAMPATHA HETUHU YENA EVA AYAM VAPUHU IDAM ASAT SATYAM ITI ATMA BUDHYA PUSHYATI UKSHATI AVATI VISHAYAIHI TANTUBIHI KOSHA KRITHVAT This is the answer to the first question Ko namabandah? •What is the meaning of bondage? •The notional misconception that I am the anatma the Body Mind Complex (BMC ) is bondage. •Two errors are committed simultaneously: 1] The anatma though MITYA is mistaken to be SATYA ASAT VAPUHU SATHYAM ITI BUDHYA 2] Identification with this anatma ASAT VAPUHU ATMA BUDHYA Definition of Bandah •I the ATMA erroneously identify myself with the BMC •=DEHABIMANA •=ADHYASA •=BRANTHI •=VIPARYAYA •What is the cause of bondage? •Ignorance Atma anatma aviveka WHAT IS THE CONSEQUENCE? •Aesha asya ajnanath praptha janana marana klesha sampatha hethu •Substance [BMC] identification =DHARME adhyasa leads to attribute identification =DHARMA adhyasa •Identification with the mortal body is the cause of birth, death and the problems of life Types of bondage •RAGA –‘[Shell?=silver] run towards-PRAVRITHI •DVESHA—[Rope?=snake] run away—NIVRITHI •This incessant futile running =SAMSARA Atra anatmani aham itimatihi ajnanath prapti •If I claim that I am the body mind complex, anatmani [=Stula, Sukshma, Karana sharira] • I become vishva, taijasa and prajna •I create 3 false “I”s •This intellectual misconception =deha abhimana could be: 1]samanya abhimana 2]vishesha abhimana Samanyaabhimana •Inborn [prarabdha karma] —a natural association with the physical body. •Ex. If the body is hungry, hurt ,etc. I feel hungry, hurt……. •Even Atma jnana cannot eliminate this association •All animals have samanya abhimana •Visesha abhimana is the conclusion that I am the BMC •AHAM ITI MATHI •This intellectual erroneous notion is called BANDAH •Aesha BANDAH asya pumsah ajnanath praptah Body Mind Complex - BMC •Is a phenomenal gift •Use it •Do not identify with it •Without BMC how can I claim AHAM BRAHMA ASMI •A Jeevan Mukta has Jeeva Sharira •A Videha Mukta has Ishwara Sharira Shadow •CONSEQUENCE OF DEHABHIMANA= SAMSARA •A battle of fate [prarabdha] v/s freewill •Unmatched because prarabdha is adrishta •It is the cause of insecurity, anxiety unpredictability of a Samsari Priorities shift to immortalise the BMC •1]Pushyati = nourishes the body •2]Ukshati = cleansing the body with various objects [vishayaihi] •3]Avati = protects the body LIKE A SILKWORM •A silkworm protects itself by weaving a cocoon of silk •To get this silk thread intact the worm is killed by dropping the cocoon in to a cauldron of boiling water •What was thought to be a protection becomes an enemy •Similarly indulging in the BMC - DEHABHIMANA leads to BONDAGE or SAMSARA •Samsara is self inflicted by self ignorance •We are living silkworms in the boiling water called SAMSARA •THIS IS BANDHA Verse 40 (139) Contributed by Sri Vinayakan KathameshaAgataha: How does the human bondage come into existence? What is the diagnosis and remedial measures? KARANA SARIRAM (AVIDYA, MAYA, AVYAKTAM) Every individual has got his own karana sariram holding the sanchithakarma. ATMA “ Akhanda nitya advaya bodhasakthya sphranthamathmanam” •Akhanda - Undivided •Nitya - Eternal •Advaya - Non-dual •Sphruntham - Evershining “Tamomayi rahuriva arkabimbam” Like the mythological rahu (shadow of the moon) eclipses the sun during the solar eclipse, avidya’s avaranashakti conceals my real nature.‘I become ignorant’ Verse 41 (140) Contributed by Sri Vishwanath 41 tirobhūte svātmani, amalataratejovati pumān anātmānaṃ mohād, ahamiti śarīraṃ kalayati | tataḥ kāmakrodha-prabhṛtibhiramuṃ bandhanaguṇaiḥ paraṃ vikṣepākhyā, rajasa uruśaktirvyathayati ||140|| When a person’s own self of purest splendour is hidden from direct experience, that person, due to ignorance, comes to falsely identify with the body which is the non-self. Then the merciless persecution of rajo guna (projecting power) binds the person with fetters of lust, anger etc. Stage 2 of the problem: 1.I imagine or mistake Anatma shariram as self of Atma (stage 1) 2.I consider myself as Apurna (aham apurna atma) 3.I desire to complete myself with external things – wealth, job, relationship 4.This leads to SIX negative tendencies (Kama, Krodha, Lobha etc) and psychological problems 5.It binds a person because the six negative tendencies has Bandhana Gunam or Guna of bondage Verse 42 (144) Contributed by Sri Madhusudan Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate PuurnnasyaPuurnnam-Aadaaya Puurnnam-Eva-Avashissyate || Om ShaantihShaantihShaantih ||

Contributed By Dr Thimappa Hegde Click Here for Lecture Video Click here for Vivekacudamani 108 selected verses. Sri Adi Sankara's popular text. Online talks by Swami Paramarthananda. Transcribed by Sri A. Venkatesan & Sri Balasubrahmanyam Pattoo available at arshaavinash.in Vivekachudamani – Class 6 22nd February 2021 Summary of Previous class Contributed by Dr. Diwaker 25 śiṣyaḥ uvāca ko nāma bandhaḥ kathameṣa āgataḥ, kathaṃ pratiṣṭhāsya kathaṃ vimokṣaḥ ko’sāvanātmā paramaḥ ka ātmā, tayorvivekaḥ kathametaducyatām 49 7 important questions by the student 1.What is bondage ? 2.How does the bondage happen ? 3.How does this bondage persist for such long time? 4.How can I break free from this bondage ? 5.What is Anatma ? 6.What is Atma ? 7.How to differentiate between Atma and Anatma ? 26 yadboddhavyaṃ tavedānīm, ātmānātmavivecanam | taducyate mayā samyak, śrutvātmanyavadhāraya 71 7th Question-Atma Anatma viveka is answered first Guru’s Alert to all students- Samyak srutva- Listen carefully & Atman avadharaya- Register in the Mind 27 pañcīkṛtebhyo bhūtebhyaḥ, sthūlebhyaḥ pūrvakarmaṇā | samutpannamidaṃ sthūlaṃ, bhogāyatanamātmanaḥ | avasthā jāgarastasya, sthūlārthānubhavo yataḥ 88 Anatma & Atma (question 5&6 is discussed to answer question 7) Anatma is discussed from this verse External world is accepted by all as Anatma Difficulty is in accepting Body-Mind complex as Anatma Sthula (gross) Sukshma (subtle) Karana sharira (causal) General cause for gross body is formed by grossified 5 elements Uniqueness of gross body is because of purva karmas Gross body is the temporary abode of Jivatma to fructify karmas, bhogyatanam 28 vāgādi pañca śravaṇādi pañca, prāṇādi pañcābhramukhāni pañca | buddhyādyavidyāpi ca kāmakarmaṇī, puryaṣṭakaṃ sūkṣmaśarīramāhuḥ 96 Constituents of subtle body Puryastakam- 8 cities 1.5 organs of action-Karmendriya 2.5 sense organs - Jnanendriya 3.5 vital functions- Pancha Prana 4.5 subtle elements- Pancha boothas 5.4 Mind complex- Anthahkarana 6.Self misconception- Avidya 7.Desires causing Samsara- Kama 8.Actions and results of actions-Karma Subtle body lasts till pralayam 29 idaṃ śarīraṃ śṛṇu sūkṣmasaṃjñitaṃ, liṅgaṃ tvapañcīkṛtabhūtasaṃbhavam| savāsanaṃ karmaphalānubhāvakaṃ, svājñānato’nādirupādhirātmanaḥ 97 svapno bhavatyasya vibhaktyavasthā, svamātraśeṣeṇa vibhāti yatra 98 Lingam-That which reveals consciousness by borrowing consciousness from karanashariram Atma causal subtle gross Subtle body is formed by ungrossified 5 elements and it stores Karmaphalams (paapa and punya) & Vasanas Karmaphala affects our Receivership Vasana affects our Doership Upadhi – That which distorts appearance. 3 bodies are Upadhis as they distort Paramatma as Jivatma Svajnantah- Because of self ignorance about characters of upadhi we have misidentification 30 sarvavyāpṛtikaraṇaṃ liṅgam, idaṃ syāccidātmanaḥ puṃsaḥ | vāsyādikamiva takṣṇaḥ, tenaivātmā bhavatyasaṅgo’yam 100 Vyaparam-subtle body is used for all transactions during wakeful state. Chidatmah pumsah-Jivatma uses subtle body for transactions, just like a carpenter (taksnah) uses chisel (vasyadikam) So carpenter becomes akarta/abokta without tools So is Atma which is originally akarta/abokta, without the tools of subtle body-Asangah ! Vivekachudamani Introduction Contributed by Dr. Thimappa Hegde Sarvavedāntasiddhānta Gocaraṃtamagocaram | Govindaṃparamānandaṃ Sadguruṃpraṇato'smyaham ||1|| Verse 31 Contributed by Smt Sukanya AVYAKTANAMI: that which is not visible PARAMESHA SHAKTI: Maya shakti of Brahman ANADYAVIDYA: Avidya / Ignorance which is Beginningless TRIGUNATMIKA: with 3 attributes KARYANUMEYA: Inferable from effect SUDHIYA: An Intelligent seeker who goes by Scriptures for Inference YAYA JAGAT SARVAMIDAM PRASOOYATE: By this Maya alone this Universe is generated Verse 32 Contributed by Dr. Jagadish Verse 33 Contributed by Dr Sathyanarayana Avyaktametattrigunairniruktam tat karanamnamasariramatmanah susuptiretasyavibhaktiavastha pralinasarvaindriya buddhi vrittih avyaktam etat- this unmanifest maya, seed of the entire universe trigunaih niruktam- explained in the form of three gunas tat karanam nama sariram atmanah- that is called the causal body of the atma susupti etasya vibhakti avastha- of this deep sleep is distinct state pralina sarva indriya buddhi vrttih- in which all activities of the senses and mind are resolved The unmanifest maya is explained in the form of the three gunas and that is called the causal body of the atma. Sleep is atma's distinct state in which all the activities of the senses and the mind are resolved Verse 34 Contributed by Sri Venkatesh Prasad Verse 35 Contributed by Sri Shivakumar Yadalam 3 BODIES: v śāstra names Jiva as Viśvaḥ when it is limited by avidya, gross & subtle body (sthula & sukshma), while identifying with the waking state v Jiva limited by avidya & Subtle body, identifying with the dream state is called taijasaḥ v Jiva limited by Karana (causal) body, identifying with deep sleep is called prājñaḥ. Important points of Consciousness from śāstra vConsciousness is not a part, product, property of this body v Consciousness is an independent entity which pervades and enlivens this body v Consciousness is not limited by the boundaries of this body v Consciousness continues to exist, even after this body collapses v Consciousness by itself without a upadhi/instrument, cannot transact or interact Verse 36 Contributed by Smt Nita yo vijānāti sakalaṃ, jāgratsvapnasuṣuptiṣu | buddhitadvṛttisadbhāvam, abhāvamahamityayam Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate PuurnnasyaPuurnnam-Aadaaya Puurnnam-Eva-Avashissyate || Om ShaantihShaantihShaantih ||

Contributed By Dr Thimappa Hegde Click here For Lecture Video Kaivalya Upanisad by Swami Paramarthananda. Transcribed by Smt. Viji Natarajan. Edited by Sri V. Badrinath. Avaliable at website- arshavinash.in Kaivalya Upanishad – Class 8 05 MARCH 2021 Summary of Previous Class Contributed by Dr. Ahalya Introduction Contributed by Dr. Thimappa Hegde Om Akhanda Manadalakaram Vyaptam yena Charaacharam Tadpadam Darshitam Yena Tasmai Sri Guruve Namaha Kaivalya Upanishad •A 'minor' Upanishad, though not in content. •It deals with medita­tion (mantras 5 to 10) •Only 25 mantras and belongs to the Atharva Veda •Kaivalya means Moksha , Purnatvam, total fulfillment. •Kevala means without a second (advitiyam). •Ashvalayana Rishi a prepared student and the teacher Brahmaji •Shraddha, Bhakti and Dhyana •6th chapter of Gita •Readying Mind, Body (nirudhya bhaktya svagurum pranamya). •Lord with a single form , with manifold forms ,and formless •The seeker realizes that he is the very Lord in essence. •This Upanishad contains several Mahavakyas. Verse 2 Contributed by Dr Satyanarayana Tasmaisahovacapitamahasca shraddha bhakti dhyana yogadavehi Sah pitamahah ca- that universal father, caturmukha Brahma also Ha uvacatasmai- duly replied to him Avehi- may you know (that Brahman) sraddha bhakti dhyanayogat- by resorting to faith, devotion & meditation That Brahma also duly replied to him- “May you know (that Brahman) by resorting to faith, devotion and meditation” •Shraddha yoga- Shravanam •Bhakti yoga- mananam •Dhyana yoga- Nidhidhyasanam Verse 3 Contributed by Smt Rama MANTRA 3 - KAIVALYA UPANISHAD न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः । परेण नाकं निहितं गुहायां विभ्राजते यद्यतयो विशन्ति ॥ ३॥ Yath Parēṇa nākaṁ - That which is higher than the heavenly pleasures , guhāyāṁ nihitaṁ - which resides in the cave of the heart or intellect, vibhrājate - shines by itself, yatayoy viśanti - self controlled Sannyāsīs attain, amrutatvam - that immortality, na karmana - not through any ritual, na prajaya - not through progeny, na dhanena (anashuhu) - Not by gathering / through wealth, tyāgena eke – a few seekers only through renunciation, anashuhu – have attained. MOKSHA AND TYAGA •Vairagyam as a Sahakari Saadhanam •Detachment from Attachments •Karmana ---By Work •Prajaya——By Indirect- Help Not by These avebue •Dhanena— By Wealth •Objects can be Perceived •Brahman not a World Object •Subjective Experience Verse 4 Contributed by Indumathi Verse 10 Contributed by Dr. Vikram Kekatpure Summary Through Brahmavidya Jnani claims the true nature of Brahman •Nirguna •Non dual All pervading, sarvagataha •Ekaha •Sanatana Verse 11 Contributed by Aruna Verse 19 Contributed by Smt Mamatha Shankar Kaivalya Upanishad - Verse 19 Mayi eva sakalam jaatam, mayi sarvam pratishtitham; Mayi sarvam layam yaati, tad brahma advayam asmi aham In me alone everything is born In me alone does everything exist and In me alone everything gets dissolved I am that non-dual Brahman Mahavakyas of the Upanishads - •Mahavakyas – The Great sayings of the Upanishads •Individual self = Universal Brahman •Upadesha roopa Mahavakya - Tat Tvam Asi •Anubhava roopa Mahavakya – Aham Brahmasmi GLIMPSE OF NEXT WEEK'S TOPIC Dr. Thimappa Hegde Ishavasya Upanishad Shukla Yajurveda. •A small Upanishad only, with 18 mantras •Most of the mantras are obscure because words do not have their dictionary meaning. •Comparable to 18 chapters of the Gita. •Two main topics, Jnana Yoga and Karma Yoga, •Charama Prarthana Shanthipat •Om poornamadah poornamidam •Poornaat poornamudachyate Poornasya poornamaadaaya •Poornamevaavashishṣyate Om shaantih shaantih shaantih •hiraṇmayenapātreṇasatyasyāpihitaṃmukham | tat tvaṃpūṣannapāvṛṇusatyadharmāyadṛṣṭaye || 15 •agne naya supathā rāye asmān viśvāni deva vayunāni vidvān | •yuyodhy asmaj juhurāṇam eno bhūyiṣṭhāṃ te nama uktiṃ vidhema || 18 || Mahashivaratri March 11th 2021 Mantra Importance- Om Namah Shivaya Chanting of Rudram or Shatarudriya • In the middle of the Krishna Yajurveda, Taittireya Samhita contains Sri Rudram or Shatarudriya •Lord Shiva is also called "Ausuthoshin" easily pleased. The easiest method of pleasing him is by chanting of Sri Rudram. •The great commentator Narayana calls the Kaivalya Upanishad as Brahma Satarudriya •In the Himalayas a measure of distance Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate PuurnnasyaPuurnnam-Aadaaya Puurnnam-Eva-Avashissyate || Om ShaantihShaantihShaantih ||

Contributed By Dr Thimappa Hegde Click Here for Lecture Video Study material- Kenopanisad by Swami Paramarthananda. Transcribed by Sri T. Srinivasan & Sri Balasubrahmanyam Pattoo. Available at arshaavinash.in Kena Upanishad – Class 6 19th February 2021 Summary of Previous Class Contributed by Dr. Ahalya Kathopanishad •Shantipata. Om Sahana Vavatu •Beyond Dharma and adharma •Om, Sarva Vedanta siddhanta •Ratha Kalpana, Jeeva Yatra •Awake arise •The wise look inwards अन्यत्र धर्मादन्यत्राधर्मादन्यत्रास्मात्कृताकृतात् । अन्यत्र भूताच्च भव्याच्च यत्तत्पश्यसि तद्वद ॥ १14 Tell (me) that which you see as different from dharma, different from adharma, different from this cause and effect, (and) different from past and future. Kathopanishad 2.15 सर्वे वेदा यत्पदमामनन्ति तपांसि सर्वाणि च यद्वदन्ति। यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण ब्रवीम्योमित्येतत्‌ ॥ सर्वे वेदा- all the vedas ,यत् पदम् that goal/which goal , आमनन्ति proclaim or declare ,तपांसि acts of penance सर्वाणि all , वदन्ति यत् which are declared , यत् इच्छन्तः wishing for which , ब्रह्मचर्यं चरन्ति lead the life of bramhachari , तत् पदं ते that goal , सङ्ग्रहेण ब्रवीमि I will tell you briefly, .ॐ इति एतत् It is Om. Lord Yama says the goal which all vedas praise or declare , which all penances proclaim and wishing for which they lead the life of bramhacharya that goal / word I will briefly tell you. It is Om. RathaKalpanaa ātmānagṁrathinaṁ viddhiḥ, śarīragṁ rathamēvatu I buddhiṁtu sārathiṁviddhi, manaḥpragrahamēva ca II —विद्धि – viddhi- Know आत्मानम् – ātmānam - the jīvātmā रथिनम् – rathinam - to be the master of the chariot शरीरम् – śarīram - (and) the physical body रथम् एव तु – rathameva tu - to be the chariot. विद्धि – viddhi – Know बुद्धिं तु – buddhiṁ tu - the intellect सारथिम् – sārathim - to be the charioteer च मनः – ca manaḥ - and the mind प्रग्रहम् एव - to be the reins. —Know the jīvātmā to be the master of the chariot (and) the physical body to be the chariot. Know the intellect to be the charioteer and the mind to be the reins. उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत । क्शुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति ॥ १४ ॥ . Arise, awake; having reached the great, learn; the edge of a razor is sharp and impassable; that path, the intelligent say, is hard to go by. पराञ्चि खानि व्यतृणत् स्वयम्भूस्तस्मात्पराङ्पश्यति नान्तरात्मन् । कश्चिद्धीरः प्रत्यगात्मानमैक्ष दावृत्तचक्षुरमृतत्वमिच्छन् ॥ १ ´॥ ´The Lord destroyed the sense organs (by making them) extrovert. Therefore, ´everyone perceives outside, not the Ātmā within. Desiring immortality, a rare ´discriminative one with withdrawn eyes sees the Ātmā within. Introduction Contributed by Dr. Thimappa Hegde Om Akhanda Manadalakaram Vyaptam yena Charaacharam Tadpadam Darshitam Yena Tasmai Sri Guruve Namaha Kenopanishad —Sama Veda, Shantipata —It has 4 chapters, 35 mantras — First word is Kena , Sweet, Chilli —Ear of the ear • Pratibodhaviditaṃmatam •Story, exercises Kena Upanishad Shāntipāt Contributed by Dr Sunder oṁ āpyāyantu mamāṅgāni vākprāṇaścakṣuḥ śrotram atho balam indriyāṇi ca sarvāṇi | sarvaṁ brahmaupaniṣadam | māhaṁ brahma nirākuryām | mā mā brahma nirākarot anirākaraṇamastu anirākaraṇaṁ me astu | tadātmani nirate ya upaniṣatsu dharmāḥ te mayi santu | te mayi santu || oṁ śāntiḥ śāntiḥ śāntiḥ || oṃ keneṣitaṃ patati preṣitaṃ manaḥ kena prāṇaḥ prathamaḥ praiti yuktaḥ | keneṣitāṃ vācamimāṃ vadanti cakṣuḥ śrotraṃ ka u devo yunakti || 1.1 || Contributed by Sri Shivakumar KENA UPANISHAD Mantra-1 Kena Ishitam Mana Preshitam Patati Kena Yuktha Prathama Prana Praiti Kena Ishitam Imam Vaacham Vadanti Chakshu Shrotram Kahu Devaha Yunakti “what is that which makes this inert body-mind sense complex Sentient?” Mantra 2 Contributed by Dr. Netra shrotasya shrotram manasah manah yad vaachah ha vaacham sa u praanasya praanah chakshushah chakshuh yadvācānabhyuditaṃ yena vāgabhyudyate | tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate || 1.5 || Contributed by Thimappa Hegde Atma and Pramata •Pramata •Pramanam •Prameyam •Prama •Aprameya •yadvācānabhyuditaṃ yena vāgabhyudyate •tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate || 4 •That which is not known (objectified) by the speech faculty, •But that by which the function of speech is possible •Know that to be the Brahman, not what we here worship. Atmacan never be a Prameyam. In Sanskrit the knower is called Pramata. The instrument by which things are to be known are Pramanam like eyes, ears etc. Everything that can be known is Prameyam. Atma is one thing which will never be a Prameyam. Thus Brahman cannot be known by a Pramanam. Then what is the proof for the existence of the Pramata/ Knower/ Atma/eye or camera •All knowledge is possible only because of the presence of Pramata/ Knower •The Pramata is evident in every experience . •Scriptures thus say Pramata need not be known since it is evident in every experience. •Pramata is never known through the eye, ear, mind since the eye, ear, mind themselves functioning due to Pramata. What is Self Realization •Self-realization is dropping the desire to know the Self with the knowledge that the Self-need not be realized because the Self is ever evident in and through every experience. •Shift your attention to the ever present Self •This is the pure Consciousness principle. Atma and Pramata •Thus atma has two states the original intrinsic status is called Consciousness and the incidental status is called Pramata when the Pramanam and Prameyam are available. • With the availability of the creation the Pramata appears, without the creation Pure Consciousness alone exists. This mantra is a mahavakyam It is that pure consciousness which is referred to in this mantra. This mantra is a mahavakyam since the teacher is revealing the Brahman as the knower the subject principle. All our life we have worshiped Gods as objects of experience, putting them in the category of Prameyam. श्रीभगवानुवाच |śhrī-bhagavānuvācha •kṣhetra-jñaṁ chāpi māṁ viddhi •sarva-kṣhetreṣhu bhārata kṣhetra-kṣhetrajñayor jñānaṁ • yat taj jñānaṁ mataṁ mama Thus all what we worshiped is not Brahman. •Why should the scriptures be introduced at all? •They are meant to be stepping stones to the ultimate truth which is that I am the Pramata. •Thus in the beginning the Bhakti is dwaita when the God is object. •In advanced stages the Bhakti is advaita and here the God is the subject. •na tatrasūryo bhāti •na candratārakaṃ •nemā vidyuto bhānti •kuto'yamagniḥ | tameva bhāntam •anubhāti sarvaṃ •tasya bhāsā •sarvamidaṃ vibhāti || 10 || •prātarbhajāmi manasāṁ vacasāmagamyaṁ •vācō vibhānti nikhilā yadanugrahēṇa | •yannēti nēti vacanairnigamā:'vōcan •taṁ dēvadēvamajamacyutamāhuragryam || 2 || Bhaja Govindam •yogarato vā bhogarato vā •saṅgarato vā saṅgavihīnaḥ | •yasya brahmaṇi ramate cittaṁ •nandati nandati nandatyeva || 19|| •yanmanasā na manute yenāhurmano matam | tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate || 5 || •What one cannot think with the mind, but by which they say the mind is made to think, know That alone to be the Brahman, not this which (people) here worship. (5) •yaccakṣuṣā na paśyati yena cakṣūm̐ṣi paśyati | tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate || 6 || •What cannot be seen by the eye, but by which the eyes are able to see. That alone know thou to be the Brahman; not this which (people) here worship. •yacchrotreṇa na śṛṇoti yena śrotramim̐śrutam tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate || 7 || •What cannot be heard with the ear, but by which the ears are able to hear, That alone know thou to be the Brahman; not this which (people) here worship. •yatprāṇena na prāṇiti yena prāṇaḥ praṇīyate | tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate || 8 || •What none breathes with the breath, but by which breath is in-breathed, That alone know thou to be the Brahman; not this which (people) here worship. pratibodha viditaṃ matamamṛtatvaṃ hi vindate | ātmanā vindate vīryaṃ vidyayā vindate'mṛtam || 2.4 || Contributed by Dr. Komal Prasad taddha tadvanaṃ nāma tadvanamityupāsitavyaṃ sa ya etadevaṃ vedābhi hainaṃ sarvāṇi bhūtāni saṃvāñchanti || 4.6 || Contributed by Jyothi Kartik Chapter 4 Mantra 6 - GunavishisHta Upasanam Hari Om! After the Atma vishya prashna, as a part of Atmalakshanam in chapters 1 & 2 of this upanishad, the guru explains Atma-Gnanam, Atmagnana-Phalam and Amritatva-prapthi which is immortality or freedom from fear of death Run up to chapter 4 1.Brahma indriyamano-agocharam - the mind and sense organs cannot know Brahman. 2.Brahama-asthitvam. Through the Yaksha the existence of Brahman is proved. 3.The necessity for qualification for atmajnanam like humility & need for a guru 4.Srotrasya Srotram manaso mano yad is Brahman alone like hearing power of the ear, seeing power of the eyes etc. 5.Atmajnanam makes one glorious and great 6.This story is useful for practicing varieties of upasanas which is given in the 4th chapter In chapter 3, This is taught in the form of a story. In a battle between devās and asurās, the devās emerge victorious. They celebrate their victory, proudly claiming the victory as belonging to them; and the glory of the victory also, belonging to them. To teach them a lesson, bhagavān appeared in the form of a brilliant yakṣa (yajna yogyaḥ itiyaksaha – one worthy of adoration or worship). Agni, Indra and Vayu were not able to identify the yakṣa. Supposedly all knowing, it was humiliating to them that there was someone or something they did not know, and they decided to find out who the yakṣa was. The yaksha challenged each deva to move a small blade of grass. The devas came one after another and failed the test. Finally, Indra in all humility, offered a prayer to the Lord. Then goddess Parvati appears and explains that the yaksha is none other than the Brahman or Atma which blesses all the success of the devas. Through the main part of the story in this 3rd chapter, four messages are given about the teaching of brahman. Brahma indriyamano-agocharam - the mind and sense organs cannot know Brahman. This is thefirst significance of this story. The second significance revealed is Brahama-asthitvam. Through the Yaksha the existence of Brahman is proved. The third significance is the necessity for qualification for atmajnanam like humility & necessity of a guru (here Uma devi) The fourth significance is that all glories belong to Brahman alone like hearing power of the ear, seeing power of the eyes etc . Here Agni’s burning power, Vayu’s blowing power all belong to Brahman. Claiming any glory for yourself is mithya-abhimana/vanity. In chapter 4 the fifth significance is given that Atmajnanam makes one glorious and great The sixth significance - this story is useful for practicing varieties of upasanas The fourth chapter has 9 mantras that contain some sadhanas. It also sets out the benefits of these sadhanas. 4 meditations (upasanas) are prescribed. Vidyut Upasana (lightning, symbolizing the brilliance and fleeting appearance of the yaksha Nimesa Upasana (winking of the eye) symbolizing the fleeting phenomenon Manovriti Upasana (thoughts in the mind also flash and shine like the yaksha, yet are fleeting) Tadvana Upasana (the Lord as the possessor of all glories i.e., the heat in the fire, the power in the wind, etc.) We will focus on the saguna nature of the Atma in the 6th mantra that talks about Tadvana – The lord in adorable, worship-able form taddha tadvanaṃ nāma tadvanam ityupāsitavyaṃ, sa ya etad evaṃ vedābhi hainagṃ sarvāṇi bhũtāni saṃvāñchanti Brahman is called that adorable one in all. Brahman should be meditated upon “as that adorable one”. Whoever meditates on Brahman as the glorious one, he is adored by all beings. So, the fourth upāsanā is guṇaviśiṣṭa brahma upāsanā. Meditation upon brahman or ĩśvarā with a particular glory or attribute. And the glory or attribute of ĩśvarā is indicated by a special word, tadvanaṃ. What is meant by tadvanaṃ? it is the title of ĩśvarā revealing a particular glory. vanam means, adorable, worship-able. Adorable to whom? indrā, vāyu, agni. Why adorable to all of them? Because, agni discovered that'my burning power does not belong to me; but, it comes from bhagavān.' Therefore, agni developed adoration for the Lord, after his experience. Thus they all understood that their respective vibhũtis or glories come from ĩśvarā only. Tad means, that ĩśvarā, tadvanaṃnāma - is known to all by the title tadvanaṃ. Therefore, what is the upāsanā? tadvanamityupāsitavyaṃ - may you meditate upon ĩśvarā as tadvana viśiṣṭaḥ ĩśvaraḥ the adorable one. The Upanishad gives the worldly benefit of this upāsanā. If you meditate upon ĩśvarā as the adorable one, the upāsakā will become, 'adorable to all! This is the benefit of sakāma upāsanā. If it is niṣkāma upāsanā, he will get all the qualities required for ātmā jñānam. When a meditator thus meditates upon a given idea eliminating all other ideas, he enjoys the fruit of his 'Upasana’. To a seeker striving to realise the Truth declarations in Vedanta, the sacred fruit of 'Upasana' is the invaluable spiritual treasure he earns in the form of his own powers of concentration and inner expansion. With tadvana the upasana portion is over. Besides upasanas, the Kena Upanishad recommends karma yoga and also gaining values, such as austerity, sense control and truthfulness (tapaha, damaha, satyam). The Upanishad proclaims that by following the sadhanas and taking to AtmaVichara the seeker will eventually gain liberation. GLIMPSE OF NEXT WEEK'S TOPIC Contributed by Dr. Thimappa Hegde TAITTIRIYA UPANISHAD •Om Sham No Mitrah Sham Varunnah •yaśchandasāmṛṣabhoviśvarūpaḥ •satyaṃvada | dharmaṃcara •mātṛdevo bhava | pitṛdevo bhava | ācāryadevo bhava | atithidevo bhava •brahmavidāpnōti param. tadēṣā.bhyuktā •satyaṅ jñānamantaṅ brahma. The TaittiriyaUpāniṣhad . •Shankaracharya’s bhàshyam is considered one of his most brilliant. •Vidyaranya Swami , Anubuthi Prakasha. •Shankaracharya says as “that in which freedom is hidden/kept.” •Thus, when you study an upanishad you are studying yourself. •You get total self-satisfaction, fulfilment in life itself. TaittirìyaÀranyaka of Krishna Yajur Veda •Taittirìya Àranyaka is made up of 10 chapters. •Last four chapters are together called Taittirìya Upanishad. •Shankaracharya’s commentary on the chapters 7, 8 and 9. •The 10th chapter is the Mahà Nàràyana Upanishad. •Shiksha Valli, Brahma Valli and Bhrigu Valli Maha Shivaratri Special MahaMritunjaya Mantra •ॐ त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम् | •उर्वारुकमिव बन्धनान्मृत्योर्मुक्षीय माऽमृतात् || •Aum Tryambakam yajaamahe sugandhim pushtivardhanam | •Urvaarukamiva bandhanaan-mrityormuksheeya maamritaat || •We worship the three-eyed One, who is fragrant and who nourishes all. •Like the fruit falls off from the bondage of the stem, may we be liberated from death, from mortality. Rishi Markandeya Sri Rudram Mritunjaya Mantra Rig Veda Krishna Yajurveda MahaMrityunjaya Mantra •aum = Pranava •tryambakam = the three-eyed one •yajāmahe = We adore, honor and worship. •sugandhim = sweet fragrance. •puṣṭi = A fullness of life. •vardhanam = One who nourishes and strengthens health and wealth. MahaMrityunjaya Mantra •puṣhṭi+vardhanam = The one who nourishes others and ensures their fullness. •urvārukam-iva = like the cucumber •bandhanāt = “from bondage”. •mṛtyormukṣīya = Free, liberate From death. •mā’mṛtāt = immortality. Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate PuurnnasyaPuurnnam-Aadaaya Puurnnam-Eva-Avashissyate || Om ShaantihShaantihShaantih ||

Contributed By Dr Thimappa Hegde Click Here for Lecture Video Study material- Kathopanisad by Swami Paramarthananda. Transcribed by Sri V. Badrinath. Available at arshaavinash.in Katha Upanishad – Class 5 12 February 2021 Summary of Previous Class Dr. Komal Prasad Introduction Dr. Thimappa Hegde Kathopanishad- Topics covered •Shantipata. Om Sahana Vavatu •Beyond Dharma and adharma •Om, Sarva Vedanta siddhanta •Ratha Kalpana, Jeeva Yatra •Awake arise •The wise look inwards Shanthi Mantra Contributed by Dr. Sachin Om SahaNaav[au]-Avatu | Saha Nau Bhunaktu | ōṁ saha nāvavatu I sahanau bhunaktu I sahavīryaṁ karavāvahai I tējasvi nāvadhītamastu mā vidviṣāvahai I ōṁ śāntiḥ śāntiḥ śāntiḥ II Om, May God Protect us Both; May God Nourish us Both, May we Work Together with Energy and Vigour, May our Study be Enlightening TO THE HIGHEST DEGREE, not giving rise to Hostility, Om, Peace, Peace, Peace. Shanti Mantras – Why? Shanti = Vighna nivrtti pathah = chanting Two obstacles (vighna ) drshtah and adrshtah – Lord is omniscient ( sarvajnah) so he would help us remove all obstacles. OmSaha(MAY) He Nau US BOTH (Sisya & Guru) Avatu PROTECT | Saha (MAY) HE Nau US BOTH Bhunaktu NOURISH | Saha with His grace Vīryam EFFORT Karava PUT FORTH Aavahai MAY WE BOTH Tejasv BRIGHT IN OUR MIND Nau for US BOTH AdhīTam TO THE HIGHEST DEGREE Astu (LET THIS STUDY) BE Mā NOT HAVE Vidviss HOSTILITY Aavahai MAY WE BOTH OmShāntihShāntihShāntih MAY there be not be obstacles from ādhyātmikavighnaḥ – physical and mental discomfort ādhibautikavighnaḥ – visible factors around us ādhidaivikavighnaḥ – invisible natural forces|| Contributed by Smt Radha Muralidharan, Verse 1.2.14 anyatradharmādanyatrādharmādanyatrāsmātkṛtākṛtāt | anyatrabhūtāccabhavyāccayattatpaśyasitadvada || 14 || What from your experience, other than virtue and vice, other than what is made and what is not, other than the past and the future, tell me that. Verse 1.2.15 Contributed by Dr. Minal, Limitations of material objects ´Bandhakatvam-bondage ´Atriptikaratvam- dissatisfaction ´Dukhamishritatvam- bound to bring sorrow. ´ सर्वे वेदा यत्पदमामनन्ति तपांसि सर्वाणि च यद्वदन्ति। यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण ब्रवीम्योमित्येतत्‌ ॥ सर्वे वेदा- all the vedas ,यत् पदम् that goal/which goal , आमनन्ति proclaim or declare ,तपांसि acts of penance सर्वाणि all , वदन्ति यत् which are declared , यत् इच्छन्तः wishing for which , ब्रह्मचर्यं चरन्ति lead the life of bramhachari , तत् पदं ते that goal , सङ्ग्रहेण ब्रवीमि I will tell you briefly, .ॐ इति एतत् It is Om. Lord Yama says the goal which all vedas praise or declare , which all penances proclaim and wishing for which they lead the life of bramhacharya that goal / word I will briefly tell you. It is Om. Verse 1.3.3 Contributed by Dr. Kiran, —After dealing with Tat aspect, now he shifts focus to Tvam aspect —The introductory part is complete with the two previous mantras – jivātmā, the traveler, the two destinations and the two paths have been introduced —Preyas/ Shreyas- —Lord Yama will describe the sādhanas (preparation) for Ātma Vidyā, then Ātma Vidyā itself and then the benefits (phalam — — Verse 1.3.14 Contributed by Dr. Sandhya Ravi uttiṣṭhata jāgrata prāpya varānnibodhata | kśurasya dhārā niśitā duratyayā durgaṃ pathastatkavayo vadanti Arise, awake; having reached the great, learn; the edge of a razor is sharp and impassable; that path, the intelligent say, is hard to go by. Verse 2.1.1 Contributed by Vidya Prabhu, parāñci khāni vyatr̥ṇatsvayambhūḥ, tasmātparāṅ paśyati nāntarātman I kaściddhīraḥ pratyagātmānamaikṣad, āvr̥ttacakṣuramr̥tatvamicchan II Sense organs and the mind are always busy with the pursuits of external duty and pleasures. No one has the time to introspect and think about Atma. The three defects of anatma : Pain – Dukha Mishritatvam Dissatisfaction - Atruptikaratvam Attachment - Bandhakatvam Lord Yama offered the world to Nachiketa but he turned it down for immortality. Through shastra vichara and Guru Upadesha one see himself, the observer. 2.1.1 •parāñci khāni vyatr̥ṇatsvayambhūḥ, •tasmātparāṅ paśyati nāntarātman I •kaściddhīraḥ pratyagātmānamaikṣad, •āvr̥ttacakṣuramr̥tatvamicchan II Next week Dr. Thimappa Hegde Kenopanishad for Next Week —Sama Veda, Shantipata —It has 4 chapters, 35 mantras — First word is Kena —Ear of the ear • Pratibodha viditaṃ matama •Story, exercises Maha Shivaratri Special Hamsa Shiva Soham Soham HamsaShivaha Sa Shiva Soham Hamsaha Hamsa, Viveka •Sat •Chit •Ananda •Hamsa Mantra •Saha Aham Asmi Hamsa Shiva Soham Soham HamsaShivaha Sa Shiva Soham Hamsaha Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate PuurnnasyaPuurnnam-Aadaaya Puurnnam-Eva-Avashissyate || Om ShaantihShaantihShaantih ||

Contributed By Dr Thimappa Hegde Click Here for Lecture Video Click here for Vivekacudamani 108 selected verses. Sri Adi Sankara's popular text. Online talks by Swami Paramarthananda. Transcribed by Sri A. Venkatesan & Sri Balasubrahmanyam Pattoo available at arshaavinash.in Vivekachudamani – Class 5 15th February 2021 Summary of Previous class Contributed by Ullas Qualifications of a Guru •śrotriyaḥ – Good communicator; Learnt through parampara •brahmavittamaḥ - Established in the Truth •avṛjinaḥ - follows dharmic lifestyle •akāmahataḥ - undisturbed by worldly desire; Peaceful •ahetuka dayāsindhuḥ - motiveless compassion •Bandhu - One who helps. A noble student should surrender to such a guru. How to approach the Guru? Praise the Guru and seek the only refuge from all worldly miseries •Mahān - great in knowledge •Nivasanti - staying in this very world with us, ready to help •Śāntāh ̣- embodiment of peace – sign of a Jnani •lokahitaṃ carantaḥ - no personal goals. works only to serve the society •tīrṇāḥ - Crossed the ocean of becoming •anyānjanān api tārayantaḥ - Motivelessly help others also to cross over How does Guru respond? •Praise – O, Intelligent One (knows the importance of Self - Enquiry) •Reassure - There is a time tested way out (Many have already done it) •Comfort –You can also attain it (Don’t be scared) Problem and Solution •Essence of entire Vedanta •Problem - Ignorance causes the seeming bondage •Solution - Knowledge alone can liberate Atma - I, the subject Anatma - Not just the world but also this BMC Introduction Dr. Thimappa Hegde 'Prasthaana-Trayam' ShrutiThe Upanishads Smriti Bhagavad Gita Nyaaya Brahmasutra Prakaraṇa Grantā Vivekachudamani Rare & Difficult to get Durlabham •Manushyatvam •to be born as human •Mumukshutvam •intense desire for liberation •Mahapurusha samshraya taking refuge under a Guru Glory of Being Human Only in the human birth one can hope for liberation. Mōkṣa should be the goal of our life. Mōkṣa can be attained only through Jñānaṁ. Jñānaṁ can be attained only through Sāstram; Sastram is meaningful only through a Guru. Qualified Guru and Qualified Disciple Adhikari - Qualifications For Self Knowledge Sadhana Chatushtayam (4 Ds) 1.Viveka – discrimination 2.Vairāgya – dispassion 3.Mumukshutvam – desire 4.Shatka (6-fold) Sampatti (wealth) - discipline Mundakopanishad Verse 1.2.12 parīkṣya lokānkarmacitānbrāhmaṇo nirvedamāyānnāstyakṛtaḥ kṛtena | tadvijñānārthaṃ sa gurumevābhigacchet samitpāṇiḥ śrotriyaṃ brahmaniṣṭham || 12 || Brahmavid Uttamam Dayasindhu Vivēkacūḍāmaṇi In the form of a Dialogue between a Guru and a Disciple 7 Questions &Elaborate Answers Jeeva- Atma Jagat- Anatma Ishwara – Paramatma Bandha- Bondage Moksha- Liberation Sadhana- Means Verse 25 Contributed by Dr Ravishankar को नाम बन्धः कथमेष आगतः कथं प्रतिष्ठास्य कथं विमोक्षः । कोऽसावनात्मा परमः क आत्मा तयोर्विवेकः कथमेतदुच्यताम्॥४९ Timid seeker courts refusal Verse 26 Contributed by Aruna Verse 27 Contributed by Rama ATMA ANATMA VIVEKA Aatma ....with Chaitanya Anatma without Chaitanya Three bodies Gross body....Sthoola Shareeram Subtle body....Sookshma Shareeram Causal body...Kaarana Shareeram Verse 28 Contributed by Chetana ShariraTrayam – 3 Bodies •Sthula Sharira – gross physical body •SukshmaSharira – subtle body •Karana Sharira – causal body Verse 29 Contributed by Veeksha Verse 30 Triveni Story Message & Meditation Dr. Thimappa Hegde I wish I could Give him That ! Shiva Sutras विस्मयो योगभूमिका:। •'Vismaya Yoga Bhumika’: •Wonder the foundation to Spirituality •Means your spiritual journey begins when you have wondering eyes. •Tree and wonder. •Be like little children •To be able to see God, feel God, be with God, this is wonderment. Bhaja Govindam •yogarato vā bhogarato vā •saṅgarato vā saṅgavihīnaḥ | •yasya brahmaṇi ramate cittaṁ •nandati nandati nandatyeva || 19|| Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate PuurnnasyaPuurnnam-Aadaaya Puurnnam-Eva-Avashissyate || Om ShaantihShaantihShaantih ||

Contributed By Dr Thimappa Hegde Click here for Lecture Video Study Material Mundaka Upanishad by Swami Paramarthananda Transcribed by Sri T. Srinivasan & Sri P. Balasubrahmanyam available at arshavinash.in Introduction to Upanishads – Class 4 05 February 2021 Summary of Previous Class Contributed by Dr. Ravishankar 1.Atma 2.Creation - Maya 3.Creation - Stage of Manifold 4.Jiva - Ishvara Aikyam 5.Laws of Karma Om Akhanda Manadalakaram Vyaptam yena Charaacharam Tadpadam Darshitam Yena Tasmai Sri Guruve Namaha Mundakopanishad Atharva Veda Munda means Head 3 chapters and 2 sections65 mantras •ओं । ब्रह्मा देवानां प्रथमः संबभूव विश्वस्यकर्ता भुवनस्य गोप्ता । स ब्रह्मविद्यां सर्वविद्याप्रतिष्ठामथर्वाय ज्येष्ठपुत्राय प्राह ॥ १ ॥ Oṃ | brahmādevānāṃprathamaḥsaṃbabhūva viśvasyakartābhuvanasyagoptā | sabrahmavidyāṃsarvavidyāpratiṣṭhām atharvāyajyeṣṭhaputrāyaprāha || 1 || •Brahmaji imparted this Brahma-Vidya to his eldest son Atharva to Angi ,Satyavaha, Angiras. •Brahma vidya is glorified. It has come from Brahmaji himself. •This has been coming down as a guru shishya parampara. •शौनको ह वै महाशालोऽङ्गिरसं विधिवदुपसन्नः पप्रच्छ । कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति ॥ ३ ॥ •śaunako ha vaimahāśālo'ṅgirasaṃvidhivadupasannaḥpapraccha | kasminnubhagavovijñātesarvamidaṃvijñātaṃbhavatīti || 3 || •3. Saunaka, a great grihasta, having duly approached Angiras, questioned him “What is that, O Bhagavan knowing which, all becomes known.” (3) •Brahman is moola karanam of everything •Para and Apara Vidya Important mantras and Two Profound Examples •Shanthipat Om Bhadram Karnebihih •12th mantra – parikshya lokan karma chithan •11th mantra – natatra suryo bati •Satyam (Truth) is emphasized – Satyameva jayate •Example of 2 birds – Jivatma and paramatma •Omkara as bow, Jiva as arrow •yathorṇanābhiḥsṛjategṛhṇate ca •yathā pṛthivyāmoṣadhayaḥsaṃbhavanti | yathāsataḥpuruṣātkeśalomānitathā'kṣarātsaṃbhavatīhaviśvam || 7 || Shanthi Mantra Om BhadramKarnebhihShrnuyamaDevah Contributed by Dr. Ahalya Meaning ..... ¡Bhadram – mangalam/shubham / auspicious ¡ॐ भद्रं कर्णेभिः शृणुयाम देवाः । ¡Let us hear well and listen to only what is auspicious, with our ears भद्रं पश्येमाक्षभि ;। ¡Let us see well and see only what is auspicious र्यजत्राः protector of worshippers ¡स्थिरैरङ्गैस्तुष्टुवाग्‍ँ Let us be endowed with firm limbs and body to be able to worship you ¡सस्तनूभिः vedicsooktam व्यशेम देवहितं यदायुः । Lets us enjoy the full life as ordained by the Devas/ let us be fit enough till the last breath ¡स्वस्ति न इन्द्रो ।naha-us ¡Indra bless us with physical and mental strength. Let my actions be auspicious ¡वृद्धश्रवाः most famous or brihatkeerthi स्वस्ति नः पूषा विश्ववेदाः । ¡Let Surya shower his grace and give me pranic energy in addition to physical and mental energy. स्वस्ति नस्तार्क्ष्यो Tarkshya is Garuda Deva अरिष्टनेमिः Let the obstacles in my spiritual journey be removed स्वस्ति नो वृहस्पतिर्दधातु Lord of speech, bless me with good words and right understanding ¡ॐ ¡ शान्तिः शान्तिः शान्तिः ॥ ¡Adhyatmika Shanthi ¡those that originate from myself ¡AdhibhoutikaShanthi ¡from my surroundings ¡AdhidaivikaShanthi ¡ the forces of nature over which I have no control Verse 1.1.6 Contributed by Venkatesh Prasad Nature of Brahman yattadadreśyamagrāhyamagotramavarṇamacakṣuḥśrotraṃ tadapāṇipādam | nityaṃ vibhuṃ sarvagataṃ susūkṣmaṃ tadavyayaṃ yadbhūtayoniṃ paripaśyanti dhīrāḥ || 6 || Verse 1.2.12 Contributed by Dr. Sunder •parīkṣyalokānkarmacitānbrāhmaṇo •nirvedamāyānnāstyakṛtaḥkṛtena | •tadvijñānārthaṃsagurumevābhigacchet •samitpāṇiḥśrotriyaṃbrahmaniṣṭham || 12 || Verse 2.2.10 Contributed by Dr. Anupama •न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥ १० ॥ •na tatrasūryo bhāti •na candratārakaṃ •nemā vidyuto bhānti •kuto'yamagniḥ | tameva bhāntam •anubhāti sarvaṃ •tasya bhāsā •sarvamidaṃ vibhāti || 10 || THE UNIQUENESS OF VEDANTA •IN EVERY EXPERIENCE WE SHIFT OUR ATTENTION FROM THE OBJECT OF EXPERIENCE TO EXPERIENCER •THE OBJECT OF EXPERIENCE HOWEVER GREAT OR DIVINE IS MITHYA •ULTIMATELY IT IS ME THE WITNESS CONSCIOUSNESS ATMA WHO LENDS EXISTENCE TO NOT JUST THE UNIVERSE BUT EVEN SAGUNA ISHWARA •MAYI EVA SAKALAM JAATAM: MAYI SARVAM PRATHISTHITAM Swayam Prakashatvam •Atma is self evident •Atma is compared to light as it illuminates Anatma •Illumination in Vedanta à An unknown object is made known •Illuminator = “LIGHT” Jyothishyam Jyothi(lights of all lights) Every sense organ is referred to as Light Example – Nose - makes smell known Therefore, Nose is the “illuminator” of smell The mind – Illumines the sense organs Therefore, the mind is the “illuminator” of sense organs The consciousness makes the mind sentient Therefore, Consciousness is the illuminator or LIGHT OF ALL LIGHTS Jyothisham Jyothi – Three key words 1.Bhati – Bhanam 2.Anubhati – Anubhanam 3.Vibhati – Vibhanam Bha = Prakasha = Light Bhanam In every cognition – JANAMI – that happens in the waking state – two entities co exist JANA = revelation of the “OBJECT” MI = ME the “SUBJECT” The process of cognition involves 1. The cogniser (Self evident) = BHANAM 2. The Cognised object known through the process of cognition = ANUBHANAM Difference between Bhanam and Anubhanam •BHANAM = I the atma = unchanging = The Sakshi Chaitanyam •ANUBHANAM = Anatma = changing Since they coexist, We erroneously anchor onto the Anatma and drown in SAMSARA How many illuminators are there? तमेव भान्तं सर्वं अनुभान्ति (tamevabhantam sarvaṁanubhānti) Surya Bhati (Self illuminating) Chandra – Anubhati (borrows luminosity from the sun) What is the difference between Bhati and Vibhati Only One – THE ATMA •When Atma shines by itself = Bhanam •The Chit is manifest as Bimba Chaitanyam •When the Atma manifests through the mind as Pratibhimba Chaitanyam or Chidabasa it is called Vibhanam Example – during day time the Sun Bhati - Poornima night the Sun Vibhati - During shusupti (deep sleep) à Atma Bhati - During waking state Atma illumines the world through the mind = Vibhati •BHATI – One ATMA •VIBHATI – Many (Minds) •VIVIDA ANTAKARNA, INDRIYA DWARA •VIVIDA PRAMANA DWARA ATMA EVA VIBATHI •That Brahman alone illumines directly or indirectly through media Brahman cannot and need not be Illumined •Surya na Bhati = The Sun can not illumine •na Chandra = Neither the Moon •Na Tarakam = Nor the stars •Na Vidyuth = Neither the flashes of lightening •Kutah ayam agni = and definitely not the Fire •None of these can illumine bhraman – “THERE IS NO NEED AS BHRAMAN IS SELF EVIDENT” Verse 2.2.4 Contributed by Karthik •प्रणवो धनुः शारो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते । अप्रमत्तेन वेद्धव्यं शरवत्तन्मयो भवेत् ॥ ४ ॥ •praṇavodhanuḥśāro •hyātmā brahma •tallakṣyamucyate | apramattenaveddhavyaṃ • śaravattanmayobhavet || Verse 3.1.1 Contributed by Vishwanath dvā suparṇā sayujā sakhāyā samānaṃ vṛkṣaṃ pariṣasvajāte | tayoranyaḥ pippalaṃ svādvatty anaśnannanyo abhicākaśīti || 1 || Glimpse of next week’s topic Dr. Thimappa Hegde Preparation for Mahashivaratri 11thMarch 2021 Shiva Mantras Namaskarantha Mantra. •नमस्ते अस्तु भगवन विश्र्वेश्र्वराय महादेवाय •त्र्यम्बकाय त्रिपुरान्तकायत्रिकालाग्निकालाय • कालाग्निरुद्राय नीलकण्ठाय मृत्युंजयाय •सर्वेश्र्वराय सदाशिवाय श्रीमन् महादेवाय नमः Namaste Astu Bhagwan Vishweshwaraya Mahadevaya Trayambakaya Tripurantakaya Trikagni Kalaaya Kalagni Rudraya Nilakanthay Mrityunjayaya Sarveshwaraya Sadashivaya Shriman Mahadevaaya Lord Shiva is the Lord of the Universe •“Namaste astu bhagavan”- O Lord, my respects to you. •Vishweshwaraya- Lord of universe •Maintains the universal laws •Maintains the Law of Karma •Understanding this helps us to come to acceptance. Mahadevaya •Deva-has many meanings •One who is in the form of effulgence. •Lord is called “Light of all lights” Trayambakaya •Lord who has got three eyes. •Third eye represents “eye of wisdom” by which one can understand the truth behind this creation and Atma tattvam •3rd eye also represents “spiritual knowledge” Tripurantakaya •Three asuras known as Tripura Rakshasas with three cities made of gold, silver, Iron. •These are flying cities. •They represent the three states of waking, dream and deep sleep •Tripurantakaya means destroyer of all three unreal states and reveals the real. Trikagnikalaya •Trika-group of three •Agni-fire •Three types of fire (Gargapathya fire, Aagavania fire & dakshina fire) •It represents karma kanda of vedanta. •Trikagnikalaya- Lord Shiva who destroys all the karmas and leads us attain self knowledge. Kalagnirudraya •One who is pralaya kala agni which destroys everything Sarveshwaraya •Lord of everything. •Creation and Māya which is unmanifest. Sadashiva •Always auspicious •One who destroys the inauspicious Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate PuurnnasyaPuurnnam-Aadaaya Puurnnam-Eva-Avashissyate || Om ShaantihShaantihShaantih ||

Contributed By Dr Thimappa Hegde Click Here for Lecture Video Click here for Vivekacudamani 108 selected verses. Sri Adi Sankara's popular text. Online talks by Swami Paramarthananda. Transcribed by Sri A. Venkatesan & Sri Balasubrahmanyam Pattoo available at arshaavinash.in Gannaanaam Tvaa Ganna-Patim Havaamahe Kavim Kaviinaam-Upama-Shravastamam | Jyessttha-Raajam Brahmannaam Brahmannaspata Aa Nah Shrnnvan-Uutibhih Siida Saadanam Om Mahaganadhipathaye namaha || Vivekachudamani – Class 4 08th February 2021 Vivekachudamani Summary of Previous class Contributed by Dr. Kiran Looking for Truth Searching For Rama within •Arduous journey inside •Pilgrimage worth taking •Qualities which will empower us •Vivekaḥ - (Jewel In the Crown)-Discrimination- beyond Good Bad/ beyond created/ Creator Sathya/Mithya —Vairāgyaṃ- Dispassion- Detachment —ŚamādiSaṭkasampattiḥ- Discipline- 6- SHAMA, DAMA, UPARAMA, TITIKSHA, SHRADDA and SAMADANA —Mumukṣutvaṃ- intense Desire — Mumukshu- Intense Yearning Titiksha —Titiksha- Endurance / Acceptance —Not lamenting- chinta, Vilaparahitam —Not body harming —Enduring hardships, preparations along the path —Acceptance bāhyānālambanaṃ vṛtteḥ , eṣoparatiruttamā I sahanaṃ sarvaduḥkhānām , apratīkārapūrvakam I cintāvilāparahitaṃ, sā titikṣā nigadyate II 14/23 Damah-Uparati DAMAH —damaḥ is Indriyanigrahaḥ, sensory discipline- first gateway —Till mind is mastered, regulation of senses needed. —Disciplining not suppression —Away from worldly materials- focus on spiritually uplifting objects like Satsang, visit to Kshetras, nature rather than pub and malls- UPARATI — pulling away from distraction — —viṣayebhyaḥ parāvartya , sthāpanaṃ svasvagolake I ubhayeṣāmindriyāṇāṃ , sa damaḥ parakīrtitaḥ 13/ 23 Śraddhā- Faith— —Very important —Dependent on seeker —No ISO 9001, NABH accrediting in Vedanta —Shastra – Guru vakya- which is Right? —Truth can be revealed by knower only — —śāstrasya guruvākyasya, satyabuddhyāvadhāraṇā Isā śraddhā kathitā sadbhiḥ,yayā vastūpalabhyate 15/ 25 Samadhanam ——Mental concentration or focus —Keeping Vedanta/ God always in mind- surati —Qualities —Matures along spiritual journey —100% all qualities not possible —sarvadāsthāpanaṃ buddheḥ , śuddhe brahmaṇi sarvadā I tat samādhānamityuktaṃ na tu cittasya lālanam 16/ 26 Guru Upasadanam — —Like empty Teacup —Devoid of all doctrines, Isms, theories —Ready to fill the blessings of Guru- moksha uktasādhanasaṃpannaḥ , tattvajijñāsurātmanaḥ I upasīdedguruṃ prājñaṃ , yasmādbandha-vimokṣaṇam 18/ 32 —Now the New Year reviving old Desires, (spiritual Life, mumukshu) The thoughtful Soul to Solitude retires, (Viveka ,Vairagya) Where the WHITE HAND OF MOSES on the tree of life (purity/ 6D) Puts out, and Jesus from the Ground ascends to wisdom (delusion- truth). - Omar Khayyam, The Rubaiyat Q4 —Introduction Contributed by Dr. Thimappa Hegde Sarvavedāntasiddhānta Gocaraṃ tamagocaram | Govindaṃ paramānandaṃ Sadguruṃ praṇato'smyaham ||1|| Mundakopanishad Verse 1.2.12 parīkṣya lokānkarmacitānbrāhmaṇo nirvedamāyānnāstyakṛtaḥ kṛtena | tadvijñānārthaṃ sa gurumevābhigacchet samitpāṇiḥ śrotriyaṃ brahmaniṣṭham || 12 || Verse 19 Contributed by Bhaskar RV —Who is versed in the Vedas, sinless, free of desires and a knower of Brahman par excellence, who has withdrawn himself into Brahman; who is calm, like fire that has consumed its fuel, who is a boundless reservoir of mercy that knows no reason, and a friend of all good people who prostrate themselves before him. Verse 20 Contributed by Smt Smita Pai tam – that, gurum – teacher, bhaktya – with devotion, aradhya – worshipping, prahva – prasraya – sevanaih – by doing service to him with proper attitude and reverence, prasannam – pleased, tam – him, anuprapya – having approached, atmanah – for oneself, jnatavyam – what is to be known, prcchet – should ask. Meaning Worshipthat Teacher with deep devotion and when the Teacher is pleased with your surrender, humility and service, approach and ask for what you must know. Shishyas 2 main attitude towardsthe Guru – Shraddha and Bhakthihi Verse 21 Contributed by Smt Neelima Courtesy to Question •In the present verse we are going to see the courtesy to question by the student to one’s Guru who is embodiment of Truth. •While Serving one’s Guru, student develops constant mental awareness of the ideal and he becomes well established in the glories and noble qualities of the Guru. •Serving Guru increases inner purity, as one’s vanities of false values and attachment to body, mind and intellect are dropped. It also makes one’s mind sensitive and subtle to recognize the weakness in one’s own life •Seeker comes to see such a pressing urgency for liberation! •Roasted in the blazing infernal fire of change •Being tossed by the storms of misfortune •Terrified without and within, oh lord save me from death •I don’t know of any other harbor where in to seek shelter Forest on Fire… •Forest fire is compared to Samsaara in this verse •Spreads fast, it is huge, wide and difficult to control •Forest fire burns and so do problems of life like adidaiva, adibutha, and adhyatma •This verse explains the dangers to which the seeker is exposed from outside and within, overwhelmed by sorrows of ever-changing patterns •As the wind increases the fire, so too our past sinful actions act as wind which adds up to fire of Samsaara, tosses a seeker up and down •As the direction of wind is unpredictable so too seekers is unable to control one’s life! however skillful the swimmer might be, but it is impossible to cross the ocean by oneself. Guru Upasadana •In Geeta ch2-v7, we get to see that even the mighty Arjuna surrenders to Lord Krishna, •KarpanyaDosho…. – His heart is overpowered by taint of pity and when mind is confused, shows surrendering to Lord •In Kathopanishad valli 1, v 26, Nachiketa expressed to Yama, his disinterest in sense objects which burns down the senses by experiences of joy and sorrow which shows the brilliant inner personality of the matured seekers. •Seeker frightened by challenges within and without surrenders to the guru and seeks refuge as one does not know any other protector Conclusion Seeker sees himself caught in the fire of Samsaara compared with forest fire there is a surge of fear in his words as he seeks liberation, the only thing which helps his struggle is a compassionate glance of the Guru, his knowledge like cooling water or cool rays of moon which smoothens Earth scorched by sun. Verse 22 Contributed by Dr Sachin Glorifying the Teacher śāntāḥ mahāntaḥ: Oh Teacher! How great you are. mahāntaḥ: generous people who live purely for the sake of rescuing and helping others. svayaṁbhīmabhavārṇavaṁtīrṇāḥ bhavaḥ means Saṁsāra; ārṇavaḥ means Ocean; bhīma ārṇavaḥ; means bhayaṁkara ārṇavaḥ; terrible Mothers love and presence Guru’s grace is without expectation For what purpose; ahētuna; without any reason; without any motive anyān janān ahētuna tārayantaḥ; motiveless they help other people cross the Saṁsāra. Take home message Similarly every jñāni is like a moon. Every samsāri is like the earth Saṁsāra duḥkhaṁ is like the Sun scorching rays As and when the Jñāni comes, he cools the Samsāri. Verse 23 Contributed by Vidya Prabhu Fear not, O learned one! There is a way to cross over this ocean of change. There is no danger for you. I shall instruct you in the very path by which the ancient rishis walked to the Beyond. Yatayaha asya param Yena Yata: Many committed seekers of the past have reached the other shore Tameva margam tava nirdesami: I shall teach you the path followed by the ancient seers who crossed over from the finite to the infinite Bhagwan Ramanna Maharishi •Na ham •Deham •Koham •Soham Verse 24 Contributed by Smt Sudha Vani ajñānayogātparamātmanastava hyanātmabandhastata eva saṃsṛtiḥ | tayorvivekoditabodhavanhiḥ ajñānakāryaṃ pradahetsamūlam || 47 || (24) It is verily through the touch of Ignorance that thou who art the Supreme Self, findest thyself under the bondage of non-Self, whence alone proceeds the round of births and deaths. The fire of knowledge, kindled by the discrimination between these two, burns up the effects of Ignorance together with their root. •This shloka is the foundation for the entire teaching. •Both Samsara Karanam and Samsara Nivrutti are talked about here. •Self-ignorance is the cause of Samsara and Self-Knowledge born out of Self-Enquiry is the solution. •In the Vedanta, the entire universe is broadly divided into two parts. They are Atma and Anatma. Now, Vedanta asks a question – Do this body, mind and senses fall under Atma the subject or Anatma the object? We are under the impression that this body, mind and sense is Atma, but Vedanta says they belong to Anatma the objective universe. It says, we have not put proper boundaries between Atma and Anatma, and the confusion is because of the ignorance of this boundary line between Atma and Anatma. Hence, there are two versions. 1. Our version is it includes body, mind and sense complex – Jeevatma (i) 2. Vedanta firmly excludes these and it is called – Paramatma (I) - Only the ‘i’ is born out of confusion. Here in this shloka, the first line says: अज्ञानयोगात्परमात्मनस्तव ह्यनात्मबन्धस्तत एव संसृतिः । You are really Paramatma. But you are associated with self-ignorance and conclude you are mortal. So अज्ञान – ignorance, has caused अध्यास – mistake. And this अध्यास has produced a false version of Atma, i.e., Jeevatma, which is suffering from samsara – संसृतिः So self-ignorance and self mistake is the cause of all human struggle and it goes away by understanding the real boundary between Atma and Anatma. When this boundary line gets clearly demarcated, the Jeevatma version gets dismantled. The second line says: तयोर्विवेकोदितबोधवन्हिः अज्ञानकार्यं प्रदहेत्समूलम् ॥ The fire of knowledge kindled by the discrimination between these two, burns up the effect of ignorance together with their root. तयोर्विवेकः – A clear discrimination is to be undertaken between Atma and Anatma. विदितबोधः – Self knowledge born out of self enquiry वन्हिः – Fire. This knowledge is compared to the fire which removes the darkness, i.e., ignorance and burns down everything (Samsara and Karmas). प्रदहेत् – Burns down अज्ञानकार्यं – The problem of self misconception which gave rise to self Jeevatma misconception for me is removed. समूलम् – Along with the root cause ignorance. Story Message & Meditation Dr. Thimappa Hegde Greatest Prayer Acceptance •Inshallah •Thy will be done Serenity Prayer •God, grant me the serenity •To accept the things I cannot change, •The courage to change the things I can, •And the wisdom to know the difference. Bhaja Govindam yogarato vā bhogarato vā saṅgarato vā saṅgavihīnaḥ | yasya brahmaṇi ramate cittaṁ nandati nandati nandatyeva || 19|| Om, Sarvebhavantusukhinaḥ Om, Sarve bhavantu sukhinaḥ Sarve santu nirāmayāḥ Sarve bhadrāṇi paśyantu Mā kashchit duḥkha bhāgbhavet Oṁ Shāntiḥ, Shāntiḥ, Shāntiḥ Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate PuurnnasyaPuurnnam-Aadaaya Puurnnam-Eva-Avashissyate || Om ShaantihShaantihShaantih ||