VedantaSara: Wed March 3 2021

De-Superimposition - Snake and Rope

Rope is the cause and the effect is the snake Brahman is the cause and the effect is this universe

Apavad: It negates the effect. What you considered to be universe – there is no universe. It is negating the effect. It is not real. Negation here means that only cause is the there and not the effect. The effect is thus negated. When you negate the “karyam”, the cause’s causality is lost. There is no snake, only the rope is there. If the effect, the snake is not there, then why are you calling the rope a cause? Indeed it is only the rope through and through. Thus it is Brahman and Brahman alone. But what happens here is that, the poor God has been lost here which is the cause of the Universe.

Parinam (Actual transformation: Real change happens from cause to effect): Seed (cause) –> Sapling (effect); Milk –> Curd. Vivarta (Apparent transformation: Not a real transformation): Desert –> Mirage; Mind –> Dream-world; Screen –> Movie-story; Rope –> Snake.

If there is no actual transformation, then by knowledge one can get back to the effect from the cause. But that is not possible with an actual transformation. Knowing that the movie is a just a movie, one enjoys the tragedies and climax of the movie because one knows the reality is just a screen. Knowledge can take one from effect to cause which is Vivarta.

Paramarthika; Absolute –> Brahman. Really real. Vyavaharika (Transactional); This waking world. Prathibhasika; apparent world of errors delusions etc.

Rope –> Vyavharika Snake –> Prathibhasika

In Parinama, the cause and effect are on the same level of reality. The cause actually turns into effect in reality. The dualistic schools have a view where Brahman existed in the beginning and then it became the world. In Vivarta, the cause is on a higher level of reality. The cause appeare as something else, but not in reality.

because this universe is a vivarta of universe, Brahman is on a higher level of reality. And its appeareacen – this world is a vyavhaharika satya. Thus these two apparent levels can be dissolved by the correction effected by Knowledge. This realization of the effect that it is nothing but the cause – it is possible only for the vivarta. If it had been a real world, then no amount of vedantic enquiry will help a person. By knowledge one can become free.

The BrahmaSutra starts with “Hence therefore an enquiry into Brahman.” What does an enquiry do? It generated Knowledge. How will that help. If you enquire into Brahman, the knowledge of Brahman will set you free from suffering. The knowledge of Brahman comes from an enquiry into Brahman. When you open the box, the assumption inside is that the Samsara is a vivarta of Brahman.

The snake, which is a vivarta of rope, which means it is rope only. Entire universe going back to Maya is appearing. Brahman is the only reality. Snake remains as nothing other than rope. Brahman looks like the world. The unenlightened person thinks of them as good and bad person etc. But an enlightened person knows that it is Brahman only. Swami Vivekananda says that the world is inert in itself but we breathe life into it.

Verse 139: Evreything we see here in the physical universe is nothing but matter – 5 elements (Akasha, Fire, Earth, Wind, Water). Four kinds of bodies – what do we experience from these bodies (enjoyment and sufferings) – The entire multiverse with galaxies, super-strings, planets – can be just summarized into 5 elements. This itself removes all of our problems. My physical body and coronavirus – they are on the same level. Panca-Bhuta – Pra-Panca.

Verse 140: All these 5 elements which makes this physical world + 17(or 19) subtle parts = 5 subtle elements = panca subtle elements (Akasha, Wind, Fire, Earth, Water). Form is the property of fire element. Sound is the property of the Space element. So the next stop, we have the 5 subtle elements. These things can actually be experienced. Swami SarvagatanandaJi went to his guru Swami Akhandanandaji and had taken Mantra Deeksha earlier through him. After sometime Swami Akhandanandaji asked him – what do you see. Physical universe becomes ideas. And next when asked he said, it is all consciousness.

Verse 141: The five subtle elements together with Satva, Rajas, Tamas are nothing but maya with Brahman. Maya + Brahman == God. Agnana Upahita Chitanyam.

Verse 142: This Ishwara is nothing other than the Ultimate Reality except Maya. Consciousness not associated with Maya == Turiyam. Turiya is the ultimate reality – Unlimited Existence-Consciousness-Bliss which is You!

This is the end of superimposition and desuperimposition. Now starts Vedanta. That Thou Art! Now we are ready to understand the REAL VEDANTA as we now dive into understanding what it means when it is said – “That thou art”.

Geeta: Wed March 5 2021

New lightning arrangements. Which made the Swami happy :) The lecture tomorrow by Prof. Timalsena – on Drishti Srishti Vada. Pretty difficult subject - a strand of thought in Advaita Vedanta.

It is safer to be a householder..you though have no choice over Spiritual practises. Karma, Upasana and Gnana. Advaita vedanta is queer in this way, vacaspati mishra points that our in his Bhamti school books:

  1. Where one has to go somewhere to find something
  2. vs not by doing anything, the necklace that is on my neck – which never have been lost by us. But we feel its lost and we look elsewhere. And then somebody has to point that it is already there with you. It was a mistake. Mistake can never be corrected by work, rather Knowledge. Once a person becomes aware of one’s Divine Nature, one’s Divine Awareness – that is spirituality as per Advaita Vedanta.

it is important to point this out as other spiritual means says doing something and you something. but then A.v says doing something is important to create suitable conditions to receive knowledge. The four fold qualifications and treasures, the most important thing being intense desire of Freedom. Right now the intense desire is there but it is scattered all over in the world. It is scattered over husband, wife, facebook friends, money etc. My desire has been scattered over hundreds of things. We all want it – since we are all here – but not totally. We want it somewhat, and that is why.

Sri Krishna says to Arjuna that this desire that is scattered all over the place has to be gathered via karma yoga (Puja at the physical level, one should convert their daily activities in some kind of worship, karma yoga at the verbal level would be – chanting of hymns etc, then upasana – mental meditation, Japa – all of this doing physically mentally verbally – creates conditions for enlightenement.) After some time this whole project of God Realization will become very serious. And other things will start taking 2nd role then.

Sri Krishna says in 12th verse – The person who practises Karma yoga in this way — who is not pursuing the objects of desire in the world – five levels of peace of mind – 1st of all by making our lives ethical – 2nd level then not only a clean life but also an unselfish life – then 3rd level, not only I am living an unselfish life, the internal thoughts are about God and not the world. Swami Suhitananda ji told him once that when he was the attendent of swami Premeshanandaji; one day S.P was lying ill and resting in bed. And S.S asked him just like that – swami what are you thinking about now and he replied the sarva-vyapi-sri-ramakrishna. – the 4th level when one transcends the mind. you don’t need mind all the time – atleast twice a day. You have mouth and do you keep eating all the time. You can shut down the mind twice a day and you can extract unthinkable peace. This takes long years of practise – the 5th level is the final, Brahman is itself peace.

In contrast to this one if one is not worshipful and is acting out of anxiety and habit – all propelled by desire – that person who is not practise karma yoga – one has to work – you can;t stop work – married people will have to work in the household – one who does simply karma propelled by desire – they are caught in samsara – those who are free from it – they get upto 3 levels of peace of mind. But the last level of mind, He is going to talk about it below:

Verse 13th

The path of knowledge: Once my mind has gotten the requisite preparations then I study the prakaran texts – then I come to realization – you don’t really know what you are. Right now what we know ourselves to be is this body mind. I know myself to this body. I am the mind embodied in the body. Once you come to vedanta – by various means – drg drishya viveka – 5 sheaths – waking-dreaming-deepsleep. Know the I is not what it was thought. The real I is the one big sun high up in the sky. You are not this little body, this little mind, this little awareness embodies – instead you are this Awareness in which mind and body and universe is shining through. The real meaning of I is Brahman, Satchidananda. Take the movie example – one a movie screen the whole movie goes on it. There is a hero, a villain, a comedy, a tragedy is going on. All there is – is the movie screen. In everything there is the same screen. Till now the screen has forgotten itself, and has identified with one character in the screen. Now you are being told that you are not this character but the screen on which the movie is being played.

This means you are not a physical entity, not born, doesn’t get old as the characters in the movie get older, I don’t age with the aging of the body, I don’t get diseased with the diseaseof the body, I am not affected by the death of the body – suppose it is a tragedy – then does the screen die? Absolutely NOT! None of us are going to be die. We are all IMMORTAL! How is something terrable when one has done something 1000 times before. Similarly, with the personality in the movie – some are happy, sad, angry – does the screen has any changes? no. It remain the same.

Swami Yogeshanandaji – 6 lighted windows – swami madhvananda – birth control – by enlightenment – How can the screen be born? The screen is not affected by anything that happens to characters – neither good nor bad. Not only that– it is the same screen behind all of the characters. The enlightened screen sees all the characters depends upon me. the most beloved person – they will never be separated from them. Vedanta says that you will never be separated from your father, mother, friends etc. but this also means that the character you don’t like – he is also one with you. Swamiji says – praiser praise blamer blamed – all are one.

The whole universe depends on you, the screen, The screen can exist without the movie but the movie is dependent upon you. Any kind of movie can be played or no movie is being played. This is the meaning of Aham Brahmashmi. This is something Sri Krisha assumes as per the 2nd chapter. Till now all the work has been done in the spirit of krma yoga. But now that oyu have ralized thar you are screen, then screen can’t do anything – but depending on the screen the hero is driving the car. Depending on you the body mind is working and doing its activity. you are this body and mind, the food itself is nothing apart fgrom you, the person who is being offered is also nothing but you. The earlier understanding was – now I am the screen and all the activities in the movie – I lend them existence and awareness. No movie can play without the screen, I give existence and consciousness – in that sense Consciousness can’t do any thing. it is the body-mind which does things. screen real – movie apperance == Brahaman satyam – Jagat Appearance. All activities will continue – the body and mind will continue as in the movie – it might be acting/not-acting/movie/monk/householder – I am now acting through all other people.

Now what happens – giving up all the activities by the mind – by the understanding– at first i thought i was driving the car – now I see the whole movie is appearing in me the Cons. I am not acting. This understanding is called – this is the giving up of activities. Not actually stoppnig the car. But change the level – it is just light and pictures. Physical and mental and verbal activity – giving it up by knowledge – but the body will drive, mind will think and meditate – now you can enjoy the movie better.

The enligtened mind relaxes and lives happily – finds great peace – the 5th level of peace – where? in this 9 gated city –the body. So 9 gates by which we interact with the world – in this body itself you are there. in the movie, where is the screnn? It is right there. In this body and mind, the Atman is there – relaxed and happy. Let this little person do its job – You just remain happy. Advaita vedanta doesn’t ask one to run to himalayan cave – swamiji says that he who runs away or he who plunges into vanities of life – they both have missed the way. The right 3rd way is to divinize life itself. Someone tells you these ornaments are not real but find the Gold. Someone throws away the ornament and runs to himalayan or someone grabs the necklace and try enjoying the vanities of life – then both are in trouble – but rather one who see in all activities Brahman alone – in the midst of life itself is sukham and relaxed and happy – advaita pratiti ko hataney key liye nahi hai – it is not demanding that you have to swithc off the movie – now you are realizing that you are always there, you are not at all fazed by this , Nirbaadh – you can be in the midst of intense activity - in an aashram or in a mountain cave – this is possible in Advaita Vedanta – happily – sign of enlightenement – no grumbling – job problem, family problem – all in the movie but not in screen. You are screen, you are Brahman – “Some says I understand Advaita Vedanta but I have this and that problem –” how can that be possible! If you are screen, how come prolems of movie are your problems!! If you ask an Enlightened person which is the best time of you life – he will say NOW. Which is the best place you have been in your life – he will say HERE.

Then the Sw Ramakrishnanandaji’s story .. let the Lord play with this little person as He wills – no problems with me. In themidst of the active life, you do nothing. But are you making thebody-mind act? NO! The screen is not making the hero drive the car? no. Aham Brahmasmi – the highest level of peace.

Verse 14th-15th

You are as Brahman not the Karta – nor the Bhokta. The agent of the action – the doer of the action – and bhokta the enjoyer of the pleasure or pain.

If the screen is not forcing the movie to run – then who is making it play – by its own swabhava – maya. Beginningless Ignorance.

— qna –

  • The three robber story – sattva rajas tamas. tamas is the 1st robber(destroys a person), the 2nd robber is rajas() and the 3rd robber is sattva(takes till reality but no further as it is also a robber).
  • screen doesn’t seem blissful? The one watches the movie, who is free of the movie – that only enjoys the movie – the aesthetic enjoyment comes from free of danger – that which is the infinite is the true happiness – everythhing in the movie is limited – every character occupies a very limited part in the movie – but screen is everywhere in the movie, in every person , in every object – that unlimited nature is Bliss itself.
  • The value of Present – it gets value because of Brahman.
  • The Real you and your nature. Swarup and swabhava, The same light coming from the stained light widnow – ti si not the light is different – it just has been filtered through the different conditioning of th emind that it has picked up in various lifes. We are all the same Consciousness – The real nature of everybody is the screen.. Is Hitler is the embodiment of evil and Mother Teresa a saintly – are they the same? say someone asks? I am not denying the evil or saintlyness – they are in the personality – swabhava but not swaroop.
  • Think gboaut deep sleep in th emovie example – whatever is not there when the miviue is switched off – the fact is the screen was there and also here when the movie is being played. Swabhava belongs to maya – in a seed form.
  • If you van see youself apart from the body and rest in cons. relax in the cons. step back from the body and relax. then you will attain permanent happiness. Right now right now. No need to go anywhere. You will be free of all – by just this one step itself – just relax back – that is it. Atman is like your favourite Pillow where you relax after a day’s of work. You are Brahman – relax back.
  • Once we ask sw ranganathanandaji – he tried to explain – he said it is right here. It is underlying – is the reality of body-movie. Just like screen is underlying the movie, the reality of the movie..
  • The very nature of the Brahman, the svabhava is to keep the movie ongoing.
  • Question: “The movie is necessary in order for us to gain enlightenment.” –> Two truths taught by the Buddha. Without taking the help of the relative truth, one can’t go to the Absolute Truth. Movie is very important to Enlightenment.
  • Person - the connection between the reality and power. Freedom of will is an oxymoron – it is in causation. Our only problem is we are not able to distinguish between screen and movie and thus the movie suddenly appears Really real. What is in and through of this – we are not able to see and discern – is the screen. The movie is glorious, Give it an Oscar! Basically you are asking WHY MAYA?
  • END!

Dristi Sriti Vada - prof timalsena

The story between the king Ajatashatru and his teacher – when happens when the mind is not dreaming or imagining then what happens in deep sleep when mind goes back to its primordial cause. Not idealism – from the perspective of Br.Upa /kaushiki. There is no bed when you are in deep sleep state – no money, no women etc. And when world starts appearing then they come back.

How do we congnize things? In the mode of causation – how do we congnize the reality.

Two models

  1. Parinama: clay to pot
  2. Emergance: Something you can’t reduce back – a magical new thing emerges out of – charvaka – they didn’t believe of afterlife/Atman etc. No instrumentality of Ishwara.

Dristi Sristhi Vada: lump to pot, Gold to jewels – it is just our evaluation of the thing has changed. – when a person becomes the president.

Dravidacharya - He gives an example of tribesman, there was a kingdom where the king died and prince somehow survived. He then grows up with tribesman. Then when the minister went to him 18 years later, and he greets him as the Royal heir – he laughs.

He always had been the prince – he just doubts and behaves like tribesman – but slowly he accepts and changes into that – in the same way but he was always royal – there had never been actual change – Is there any alteration with Brahman as such? – When Swamiji says Timalsena you are Brahman – I say Give me a breakkk! – It becomes difficult for us to understand and accept reality.

When someone reads Advaita scholarly – then there are competiting models – Geeta is a rethinking of the philosophy - organizing it - thinking and rethinking etc

  1. Ajatavada(Gaudapada) : There is no genesis (jati). Nothiing is born. (There is nothing to born, empty - madhyamika ) – No deviation (upanishada)
  2. Abhasavada : Always a common term in Trika Siddhanta
  3. Pratibimbba :
  4. Avchechadevada :

Madhhusudan explains Dristi Sriti in AdvaitaSiddi – There are couple of things to take home – Absolute non-modified Consciousness – not for beginners – people jump to vasubandu – We need time to say permanent or momentary – if you are in timeless reality then how can you think about permanence or impermancence. The idea is not so much about is consciousness is permanent or impermanent. we are not bounnd to have always the sense of time in consciousness – while watching a movie I don’t think aobut time or when in deep sleep – or if you have meditated – samadhi – then you don’t have time knowledge in it – what we are really talking about is how do i know what i know? – Vidyaranya speaks – what is ignorance? – Anarvachinaya – we are not talking about what is the reality of bbase of what appears in illusion. – how can the same Maya can manifest in so many ways – citing from sarvagyaatmuni – once advaita vedanta.

VedantaSara: Wed March 10 2021

Niranjan Shah: Easy thesis by Madhusudan Saraswati on Gita

I take refuge in the Self, the substratum of all in the fullfillment of my cherished desire.

Text 143: By this process of superimposition and desuperimposition one understand what is “Thou” and what is “That”. The analysis of the great Mahavakya “That Thou Art”. Very important section in VedantaSara.

It is a way of correcting the error that one has unthinkingly made. There is this Ultimate Reality which is mistaken as the present experience of the Universe – this is snake born out of rope. Because of dwelling in this Falsity is the reason of our suffering. The goal of AV is to overcome suffering and for that we have to correct this error. So called Universe is nothing but Brahman and this is de-superimposition and this has been accomplished previously.

donkey story, princess of kashi story – example of desuperimposition.

Mahavakyas are used to summarize the teachings of Upanishads

  1. Tat tvam Asi
  2. Prag Brahma
  3. Aham Brahmasmi
  4. Ayamatma Brahma

They talk about the identity of the Saguna Brahmana and Jeev.

Brahman is the Reality, the world is an appeareance. And You are Brahman.

The claim which is made around here is that “You are Brahman”!. Right now we are doing a big-big mistake. To correct an error one has to get Knowledge. And knowledge is gotten by enquiry. It is not a problem by sin rather it is a problem of ignorance – we should seek knowledge in spiritual life not bhakti and selfless service etc.

Shravana, and thinking about them deeply and then getting clarity and then realizing it in one’s own life. It is not about if you have colleges, school, patents, devotion etc. They all play a secondary role, and they prepare us for realization. The huge radical implications this has for our spiritual life.

He says all the exerices we went through to understand superimposition and de-superimposition will help us understand “That”, “Thou” and the identity between these two. In a traditional way, this is hermenutics.

But 1st of all, what do you mean by all that we have studied so far will help us in understanding the mahavakya.

Almost the rest of the book is Enquiry into the meaning of That Thou Art.

Text 144: what is the meaning of “That”. Consider the example he gives about the red hot iron ball. A ball of iron that is heated up and is glowing. In that there exists two things : The iron ball + fire. It glows because of the fire and it is round/heavy because of the ball/iron nature.

“That” here means Maya and all the products of the Maya. Consciousness associated with Maya == God (Ishwara)/ Hiranyagarpha/ Vishwarupa (or Virata).

“That” = Advaitam_Brahman(Nirguna Brahman) + Maya + Consciousness associated with Maya (Saguna Brahman).

That = Rope + Snake + Rope appearing as the Snake.

text 145 = The above was the direct meaning of That. Now we will study about the implied meaning of the term That.

the direct meaning was three things. the implied meaning is just Nirguna Brahman i.e only Pure Consciousness. it is like saying – when you see the snake then there are three things - the original rope, the snake born out of ignorance .. but if you look at the implied meaning it is just rope.

146 = direct meaning of “Thou” == It refers to ignorance etc (C. body/ S. body/ P. body). Consciousness assciated with these three bodies == Jeev. It is talking about us! This ego of Swami Sarvapriyananda associated with this mind and this body == “Thou”. This simple person.

Direct meaning of “Thou” = pure consciousness + consciousness associated with body-mind + body-mind

147 = The implied meaning of Thou is pure consciousness. The ONE CONS. that appears as the dreamer, waker and deep_sleeper. The 4th. Ananda! whose nature is Bliss. This is the implied meaning of Thou!

we are ready now! A huge system has been built up. Now we are going into linguistics and grammar as we are dealing now with a sentence. And this is the one taken in traditional adv vedanta. i know of this one gentleman who was disciple of S. Prabhavananda ji he took his name as “that thou art”, haha! Someday we will read this in Chand Upanishad in its natural habitat.

148 = Now is being described the great Vedic dictum of Mahavakya. This is the central teaching of Ad Vedanta. We want to remove the ignorance which has created this superimposition. This is the central spiritual practise of Advaita Vedanta. hear and reflect and meditate.

This sentence, with the three relationships, reveals the Undivided Reality. This is the definition of Mahavakya. Usually Jeev Ishwara identity is quoted as the oneness but this is more clearer here. The One-ness of the universe. In order to understand the Mahavakya, we have to go through three steps:

149 = The names of the three relationships. The 1st name is the property of having same substratum. Then adjectival relationship and then the implied meaning.

you will understand then only a very clear understanding about this.

The 1st one is = samana adhikarana. First lets understand the question itself. A sentence is a collection of words in a particular relationships. Then these words means something like “I have a pen and a book” == pen is a work which means this object. book is a word which means this object. Thus a word is a referent and its reference is the object. There is a word “I” which reference myself. “have” shows relationships. If you have a sentence, different words means different things. Which means a sentence always has to point to duality. because a sentence includes many words which means many things (locus of a word) – which implies no-oneness which is basically Duality. A classical example would be: A boy is bringing a cow by a stick. boy, stick, cow and bringing == they all mean different things. A sentence which has multiple locii.

Now at this point a non-dualist(us) will point out == there are sentences which point to the same thing. I have a black refill pen. All the words in this sentence refer to the same locus, the same object! When we salute Vishnu using 1000 names, they all refer to the same locus, just in different ways. They have many many words but they all point to the same locus == now this is the meaning of samana adhikaranan. And our claim is “That thou art” is this kind of sentence. Many words but same locus. Classical example is “Blue Lotus”. Both “blue” and “lotus” refers to the same thing.

Thou your sentences have many words, it refers to the same referrant.

Now the 2nd problem that comes now is: In “Blue Lotus” you refer to the same thing, but blue and lotus are not the same thing. blue is a color and lotus is a substance. blue is a quality. qualities and substance are not the same thing. They are intimately connected. the posseser of the quality and the quality. Adjective and noun are intertwined. Thus “That thou art” though is referring to the same “compound object” which has a Oneness qualified by many many qualities. VISHISTA-Advaita! There is an underlying unity – you are right but it has qualities.

Then we say that we agree, but in “TTT”, the meaning doesn’t come out. “This is that Devadutta”. That devadutta that I saw 30 yrs back is whom I am seeing right now. That devadutta that I saw in Mumbai is whom I am seeing right now in Mumbai. Here both are the same Devadutta! we disregard many aspects and claim it is the same entity. It is not like Blue Lotus. Thus you have to take the implied meaning. For that you go the 3rd relationship.

3rd == it is not that language is directly revealing Brahman. It is a pointer. It is definitely beyond language but not beyond the strategies employed in Upanishads. Implied

150 = Naishkarmaya Siddi == sureshwaracharya == vartikacharya.

QnA

  1. Pranaams Maharaj. The 2nd problem of adjectival relationship feels the subtlest. The Devadutta pointer is like the way of “Neti Neti” where the “Devadutta of Mumbai” == “Devadutta of Manhattan” by disregarding (neti) the un-necessary stuff. (next week)

Bhagavad Geeta

verse 15

When we say “I”, it means phy,sub and causal body along with reflected consciousness. Unselfish action, devotion and concentration on the forms of God – and in all those the identity with body and mind is not broken in there. One becomes a seeker. After which one comes to Jnana Yoga, which tells that you are this background awareness and shines in and through it and enables the body mind to carry out its activities.

In our study of a.v, a profound shift of what we call as “I” will come – that it transcends the three bodies. Then there is an actual moment of breakthrough. The I which was earlier referring to this body mind complex now means something which is completely different. If I am this Consciousness, the body-mind are not totally separate, they all depend upon Atman for Existence. Satta Sfurti. You lend illumination to the body mind intellect.

This Consciousness is not the body. The disease, death of body won’t worry anymore as it becomes obvious. The ups and downs of the mind – enthusiasm, depression, elation are not your ups and downs. This becomes clear. This breakthrough solves the problem of Samsara for you. Then Vedanta reveals to you that this same Atma is shining through all these numerous beings. Consciousness is not only beyond body-mind, it is not affected by body-mind and rather remains unaffected by the destruction of the Universe too. The screen is perfectly okay with the switching off the movie.

All actions are performed only because It(You the Atman) exists, still It doesn’t do anything. This Atman doesn’t enjoy the good deeds not suffers the bad deeds. This is the Shiv nature which you are. Thus You can honestly say, as Atman, neither you do any work not take any results out of it. You enable all of it, yet You are none of it. At the level of the movie, karma operates. But not at the level of the Screen.

That I am pure consciousness is hidden up from me. These animals are deluded because we don’t know ourselves as Pure Consciousness. So this body-mind is seriously limited and thus all their problems become overlaid to us and we get caught in that wheel of action. For ignorance, the solution is in Knowledge. This Atma Vidya you get by Shravana Mananda Nidhidyasana. This body mind is a unique kind of animal in which you can get Enlightenment.

verse 16

Those who prepare themselves with the 4 fold qualifications, a dispassion for the Non Eternal and a seeking towards the Eternal, Inner quietitude, Toughness and to see it through the end, Swami Turiyanandaji always used to take one thing and complete it through to the end. Titiksha. Uparati – A withdrawal from too many wordly enjoyments. Focus on Vedantic study, meditation and reflection – then Shraddha – that all this is taking you towards somewhere.

verse 17

Two interpretations: advanced version and the general one. The advanced version is when you have almomst gotten it. To make it more clear.

Adv: If you already have the breakthrough – that clarity. What remains for you now is JeevanMukti and VidehiMukti. JeevanMukti: As long as this body lasts, I know I am NOT the body. The movie is still playing. How do I keep my mind on the Screen as the movie is on-going. The whole purpose of Vedanta is to reach this state. And when the body drops-off by its natural progressions, you get Videha-Mukti.

Jeevan-Mukti 4 stages. (this applies very well to a monk). The whole idea of a monk is to prepare for this. After you make the Breakthrough,then also you can take Sannyasa. To express the Knowledge.

4 practises:

  1. The knowledge to see Brahman everywhere, in every action everywhere. Vividly. Brahma Arpanam .. In every action you are doing – the car you are driving, the spoon which you are using for eating, the person who are driving the car with – Is there not a sense of isness? Yes it is! Spoon IS, Rock IS etc. You notice them as bare presence. It is not that, waves have water. It is a mass of water which appears as all these waves. It is illogical to think about things as existence. Existence is the Reality on which you impose qualities. We say chair exists – vedanta would say – Existance chair. Everything you see is Existence overlayed with names and forms. Existence is appearing as the ladle, the ghee, the fire etc. (know Existence == Consciousness. consciousness is not just in your Mind, that is reflected consciousness). The clay in the pot choicelessly blazes forth. You just have to note Existence. First it exist and then we color it good and bad. This is everywhere with everything.
  2. It is not just Existence eveywhere is I! All these objects and person are in Me,I, the Existence. I am Presence. I am Existence. The I is always lit up – so it is being awareness (Existence Awareness). This Existence Awareness is everywhere. Which wave in the ocean sets demarcation between water. This seamlessly one entity is You. One Entity. Infinite Existence Consciousness is You, I am That.
  3. As far as possible, give up all other activities and just dwell on This Truth alone. Swami Turiyananda ji, what a life he lead. Extraordinarily austere life. What was he doing? For 23 hours you are a king and 1 hour you have to beg for your food so a begger. At one point of time, he spend his all time in Upanishads, meditation, japam and repeat all of themm in a cycle. Then he thought, why sleep. Meditation at the level of Samadhi is very restful. The rest of the day, he used for studying, meditation etc. And then he pushed more and then he didn’t sleep for a week. Then he practised sleep. Completely dependent on Brahman and nothing else.
  4. There are certain activities that you can’t give up. You have to go to Ganga once a while. Some classes on Vedanta etc. You have to connect all those activities to Brahman. The mind must be focused. You must NOTICE Brahman, the Ultimate Reality in every Vritti is Brahman. And especially a budy monk or a busy person in the world, then they HAVE TO CONVERT EVERY VRITTI WITH BRAHMAN. NOTHING SHOULD BRING YOU BACK TO THIS BODY-MIND AWARENESS. SEEING EXISTENCE EVERYWHERE. I AM THAT BRAHMAN. THEN IT BECOMES EXISTENEVE CONSCIOUSNESS. THEN TAKE EXCLUSIVE CARE TO STAY IMMERSED IN IT. SPEND TIME EVERYDAY ON IT. EXCLUSIVELY STAY AT IT. AND ANYTHING THAT YOU DO APART FROM THAT MUST BE SHINING/CONNECTED WITH BRAHMAN.

The general interpretation now is given by Madhusudan S. The advanced practise is given by Sw. Shankarananda.

general interpretation: start with the end. make up your mind that my goal is God Realization. I have dispassion for the world. My goal is God realization. Step 2: now become dedicated to Vedanta, listen and take notes. Stay with it. Not only is it my Goal, I am doing something about it. Then comes Nidhidhyasana. Then comes Jnana, this will come.

Vedantasara 16th march

Analysing tat twam asi

  1. Blue Lotus refers to the same object – samanadhikaran – relationship bw two words. Two words having the same locus. The 1st relationship is in the example this is that devadutta. so in this sentence, that and this refers to the same devadutta.
  2. Adjectival relationship – the words and the meanings of that word. blue means a color and lotus means an object. They have a qualitative relationships between them. Adjective and noun. Color is in that flower.
  • God is all powerful but the existence is doubtful
  • Our existence is real for us but we are suffering and weak.
  • Tat twam asi add existence to God and takes powerfulness from God to us.
  • ** Infinitude of God and certitude of my Existence == Brahman - So sublime! **

Arindam Chakraborti – This is mystery. Ultimately the “I” is always singular. You always mean one thing. But when you say I it only refers to one thing. And God is singular. That is the great insight of monotheism. There is only one reality called God. The universe is also singular. Whatever is real is called altogether the Universe. There is only One Universe. There is only One God. There is only one I. Is it possible that One Universe == One God == one I? Yeaah, the same Brahman is appearing as the Jeev, Jagat and Ishwara. That is what existence consciousness bliss that we normally call

Bhagavada Gita 18th March

Knowledge is compared to a blazing sun - which removes all darkness. Just like it removes all the darkness in daylight. That person will realize that I am Brahman and the world is a image of Brahman. 16th verse Sri Krisha tells how to get this Knowledge. You must make up your mind that I will become Enlightened. Whatever be our goal in our life – family, science etc – basically we are aiming at fullfillment. We want to overcome suffering which is a fundamental question the solution to which we are seeking in this life. Consciously knowingly making up your mind that the goal of my life is God. Mah.Gandi says that people think I am a political person etc etc but I am a seeker towards God.

Search for God in any form – not just making up your mind but acting upto that – turning up for class and reading about it and getting clarity and conviction towards these teachings. And after getting clarity – develop conviction.

The result of “Aham Brahmasmi” will come. Ethical and disciplined life, then shravana manana nid then breakthrough comes. When you have that breakthrough, then all this amounts to making that knowlege stable. You stay with that knowledge and keep pouring yourself in it and in every activity you should see Brahman. Your life should be a quest towards Enlightenment. Sri Krishna’s great insight here is that you don’t need to become a monk for this. Greatest example is Gandhiji.

verse 18 – so when the enlightenment comes – it is actually a negation. What “I am” is actually “intuitively realized” , what is realized is a negation of Avidya.

Even ego can be experienced as an object of your awareness. We must be the constant awareness which is revealed by this constant awareness. This Awareness doesn’t stick, it is immortal since it dones’t come and go. This is the meaning of Aatma. The second big thing, this consciousness we discover – is this separate for separate beings or One? No it is one in all beings. Further, we see that the the other beings, with their bodies, world – that is what is revealed by awareness – is it separate from awareness? Drasta toh drishya se alag hai par kya drishya drashta se alag hai? Withouth the presence of consciousness there can’t be any experience. The variety of objects can’t be proved to be apart from consciousness. This becomes more clear when we understand the Existence aspect of Awareness.

Can an enlightenend person clearly says I am at peace. With whatever is going on, he should be able to say I am alright. This realization of Brahman won’t hamper in your day to day life (unless there are few who want to remain absorbed – rare cases). Samadarshinam – all the high and the low that we see – this difference goes away. This practise of equality and that is crushing away the hierarchy – this is very helpful for Vedanta.

verse 19 – if you want to become free right here right now, become equanimous. You don’t have to stop the movie once the screen is realized. They are at two different levels of reality. The screen is free right here right now. You are free right here right now. Brahman nevers enters into Karma. Sins and good deeds – they don’t have any effects on it.