notes

(1) deho devalaya proktah jivo devas sanaatanah tyajet agnyaana nirmaalyam soham bhaavena pujayet

     (puja should culminate in gnyaanam)

(2) prajananey brahmaa tishthatu...paadayor vishnus tishthatu...hastayor haras tishthatu...baahvor indrastishthatu...jathare agnis tishthatu...hrdaye shivas tishthau...kanthe vasavas tishthantu

   (angannyaasa karannyaasa)

(3) patram pushpam phalam toyam...yo bhakyaa-prayachhati....tadaham bhakti upahrtam...ashnaami prayataatmanah

  (bhaava is important: shraddhaa and bhakti)

(4) hrdayaaya namah....shirase svaha....shikhaayai vashat

(nyaasa for both devotee and lord invoked)

(5) yathaa sthaanam pratishthaapayaami

(after puja- lord is taken back into the heart (and brought out also from the heart during aavaahayaami))

(6) pancha upachaara puja (5 steps) as well as chatushshashtya upachaaraaDya...chatushshashta kalaamayi (LS) (64 steps puja also!)

(7) Types of puja: shruti-based, aagamaa-based, mixture

(8) Hence, "shrautas-smaarta vihita nitya karma anushTaana yogyataa siddhyartham" (both veda based and aagama (smaarta) based)

(UG-chp 22)

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(1) Annamaya-kosha-relaxation (body joints), praanamaya-kosha-relaxation (breathing)

mano-maya kosha- "self counseling meditation" focused on: 

We already have the grace of the lord through the 3 shaktis: 

(1) gnyaana shakti (the ability to know the goals of life) (2)  ichhaa shakti (the ability to desire) (the goals of life) (3) kriyaa shakti (ability to do/achieve the goals)

Finally, we have scripture to navigate us. 

Hence, the responsibility is entirely ours:

Uddharet aatmanaa aatmaanam...na aatmaanam avasaadayet...atmiava aatmano bandhuh...aatmaiva ripuh aatmanah

Thru this attitude- I stay calm, confident, cheerful to take on anything that life throws at us.

(Med-3)

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Verses 1-4: srishti: To reinforce aikyam topic in chp 13.

5-18: gunas. 5 topics: guna-lakshanam, guna-bandhaka-prakaara, linga, gati (after death), phalam (now)

Use karma-yoga to go from tamas to rajas.

Use upaasana-yoga to go from rajas to satva.

Use gnyaana-yoga to go from satva to guna-teeta. This is the journey.

19-20: guna-teeta: Most important part of the chapter! Gnaanam to own up oneself as purusha and not prakriti (with its gunas)

21-28: 3 questions from Arjuna: (1) guna-teeta lingaani (2) aachara (3) saadhana.

Answer for (1)- gnaani does not associate with the mind at all. Hence, the mind's issues are not "his" issues. "na mey dvesha raagau, na mey lobha mohau"

Answer for (2)- samatvam. During karma-yoga itself- he practised samatvam. That continues even now. Bhikshu Geeta portion in UG (Chp 17 end + Chp 18 of UG)

Answer for (3)- bhakti. What is bhakti? Chp 12- karma-yoga + upaasana-yoga + gnaana yoga

Last verse: As nirgunam brahman...supports saguna-ishvara, supports sanatana dharma, supports moksha.

For whom is moksha? not for body-mind since they are both prakriti. Not for purusha since it is always free. Then...for whom? For the "mixture", the individual...who should own up himself as purusha. 

Is moksha vyaavahaarika or paaramaarthika? As dukkha nivrtti- vyaavahaarika. As aatyantika-sukha...paaramaarthika. Both answers are correct.

- manah eva manushyaanaam kaaranam bandha mokshayoh

(BG Chp 14 summary)

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World experienced in dream is the mind. So too, the world experienced in waking state is also the mind only (since only...through mind...the world is known). Mind is an object of experience in both. Since the mind is "known", the knower exists separate from mind. This idea comes in nididhyaasanam shlokas of US 8-10. Why Nididhyaasanam? Not for knowledge, not for experience. Only to internalize the teaching and making it available in daily life- "aaghaata nivrtti and daksha praapti". World..in these verses is expressed using paninian grammar as "kaaraka shatkam"- karta, karma, karanam, kriya, (V-8) phalam. All this is actually the mind only. Mind becomes kaaraka-shatkam. I am different from the mind. I am different from transaction through these kaarakas. I am avyavahaaryam (Ma Up). Hence, no heya (loss) or upaadana (gain) for Me. (V-9). Really speaking, the world is a lower order of reality too...(matsthaani sarva bhutani...na cha matstaani- BG-9). Hence, "sa" baahya-anatarey. In eka-rasa..Me..(sajaatiya, vijaatiya, svagata bheda rahitah...pragnyaanam..consciousness...Me)...how can another (anyat) be there? Hence, nothing to give up...nothing to gain...(na heyam..na upaadanam). V-10. Hence, no dharmo na cha arthah...na kaamo...na moksha...(nothing to gain...nothing to lose...not even moksha).

US-14-8 to 10.

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US- 16-21

(16) Atma cannot think of atma since there are no 2 atmas. Mind cannot think of atma since mind is anatma and cannot illumine atma. Hence, what is Nd? Thinking of this point is Nd!

(17) Ok. what about paramaatma dhyaanam? No! Start shloka with "Sati"...if there is a paramatma to be meditated upon....paramaatma becomes an object! Hence, real bhagavan has to be identical with Me, the atma. 

(18)  There are no kaarakas- karta,  karma etc in paramarthikam satyam. That's because atma is ajam and everywhere. For whom and how can "aham mama" come....since there is only one...and hence, never another for mamakaara.

(19) Such a bhaava- of aham-mama...is avidya kalpita. Because of one atma, no such bhava (asparsha yoga)...of "mama"

(20) Br Up says...I am never seen, ever the seer etc. That is Me, which is aksharam brahma.There is no aksharam brahma other than Me (anyat na) Hence, I the atma..am aksharam brahma

(21) It looks like there are many seers...but no. The only seer is one...and due to different minds etc...we feel there are many. Gargi-Y samvaada in "aksharam braahmanam" of Br Up (3.8.11)

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T.Up. Anu-6: Mananam-anuprashna portion:

3 questions: 3rd question is implicit. Brahma asti vaa na vaa?

Brahma asti jagat kaaranatvaat. "So kaamayata" - Nimitta kaaranam

Bahusyaam- Upaadaana kaaranam

Implies- maya has to be brought in. What is maya?

(1) sannaapya-asanaapya... (VC) (cannot be said to be sat or asat...cannot be said to be separate from brahman or identical...cannot be said to be having parts...or having no parts (maya)..hence, mahaa-adbhutaa...anirvachaneeya rupaa)

(2) na rupam asye (BG-15)

(3) aghatita ghatanaa  

(4) mama yonir mahad brahma (BG-14)

(4) Ma up: satkaarya vaada...asatkaarya vaada cannot be explained.  

(5) maya kalpita desha kaala... (D-stotra)

---

jiva manifestation- what is jiva? kaarana shariram with CB (chidabhasa). This is pragnya. During creation, sukshma sharira is created (vignyaanamaya kosha). CB now...is termed taijasa. Sthula sharira is created. CB in sthula sharira is vishva. CB keeps prana in body and keeps body alive. "jiva- praana dhaaraney (panini)". At the time of death- "mamaivaamsho...karshati" (BG-15) (pulls prana...from anna maya kosha). CB is called jiva. Parameshvara has become CB. "anupravesha".

----

Parameshvara created bhokta (above). He creates the bhogyam also (as we do in dream...we become both in dream.). We can say "becomes" instead of "creates" since ishvara is both nimitta and upadaana. Bhogya- sachha-tyachha (murta-amurta prapancha). Sat- murta (visible like body) tyat- amurta (invisible...like mind) (paroksham). (sat) niruktam-definable etc. (sat)nilayanam-support etc.

satyam (p) became satyam (v) and anrtam (praatibhaasikam). This is bhogya prapancha. 

5 factors to prove- brahma...asti va...na va. Brahma asti... (a) kaamitvam (so kaamayata) (b) aalochakatvam (visualizing) (c) srashtrtvam (implementer) (d) praveshtrtam (entry) (till now nimitta kaaranam) (e) bhogya-aakaaraa (upadana kaaranam). Iti "pancha hetava". 

AP

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PP asked- there are 3 Cs- saguna jiva, saguna ishvara, nirguna ishvara.

S answered- no! Only 1 C. It appears we have 2 Cs- but that's because of CB and C mix-up. This topic comes in Y'valkya and Maitreyi samvaada. Maitreyi says- you are confusing...by saying C is born and goes away. Y'valkya says confusion is because of not understanding what is C and CB. This is also called swarupa gnaanam and vrtti gnaanam (post S terms). N-V also thinks atma is absent in deep-sleep. No! that is only for CB. But C is always there. CB is the one which travels etc. Dividing C is impossible- 4 examples! like trying to wrap up sky like skin/carpet, trying to climb up to sky, trail of bird in sky, trail of fish is water!!

Nirgunam brahma OC is based entirely on shastram. S quotes: (1) neti-neti- negatives even CB (Br Up) (2) yato vaacho nivartante (3) kah athha veda? kah iha pravochat? (Rig-veda samhita) who knows atma as object? Who can talk about it? => manasah agochara 

If after negation nothing remains...=> mithya has no substratum which is impossible! Hence, after neti-neti...C remains!

PP says..ok there is absolute atma! If it is mano-vaang agocharam...How to know in empirical plane since veda itself says...you should know such an atma? Pls teach me...pp says! C need not be revealed...since it is self evident...only all misconceptions about it...need to be cleared.

AB (chp 2 of A-up)

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BS

athaato brahma jignyaasa

Chp 1 (adhyaaya)- samanvayaa (connection/harmony) all Up function harmoniously reveal B. This is the bottom-line, taatparyam- B is absolute reality.

Chp1 (adhyaaya) has 4 sections. All 4 do samanvayaa only. 

Section1 (paada): spashta-brahma-linga-vakya-samanvaya

Up does not use the word B. But thru context...we need to infer. Hence, there is vagueness. Example- akasha is used for B. prano hyesha sarva bhutaih vibhati. Here, prana is brahman. Clues are 2 types- clues are clear! Spashta-linga. clues are vague! Aspashta-linga. Why is the clue vague? Because the clues are contradictory in that context. 2 sections for aspashta-linga. B can be HG in some context...how to know it is nirgunam B? 

Paada-4: pada-maatra-samanvaya- words are taken that are confusing....like saankhya concept which are close. Prakrti/mahat etc. C is jagat kaaranam only for us!! S-Y-N-V...all trace matter as cause of creation. Hence, it is different. And that C is me! That's why...maiyyeva sakalam jaatam.

11 adhikaranams in section-1. Vishaya vaakyam from Up in every adhikaranam. 

39 adhikaranams in chapter-1. Vishaya vaakyam from Up. 

jignyaasa adhikaranam. Only 1 sutra. Athato...

3 vishaya vaakyaani- T (3.1), Ch (8.7.1) Br (2.4.5). May you enquire into B for liberation! This is the chart! Now...we come to bhashyam. 

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3 topics in third shatkam- gnyaana-yoga, jeeva-ishvara-aikyam, sad-gunaahaa. Chp 15 starts with creation. Purushotama is here nirgunam brahma. Gnyaana yoga begins with creation topic. Why ? Because brahman is pointed as kaaranam. World is pointed as kaaryam. This is because we want to say...brahman is nityam...world is anityam. World will also go away one day. Hence, nitya-anitya viveka. Vairagyam towards anityam. And mumushutvam to gain nitya-vastu. Acquire qualifications. Then, enquire. 4 features of kaaranam- eka, nitya, satya, saara. Kaaryam is opposite. Here, world is compared to tree. In K Up. Sarvo-upanishado gaavo.... Why tree? (1) mahatvam big (2) adrishta-mulatvam (root not visible!) (adhokshajah) (3) bahu-shaakatvam (14 lokas) (4) parnavatvam (leaf protects the tree....the leaf here is karma!) (5) pakshimatvam (all jivas) on bhu-loka branch...noisy shankara says! (6) phalavatvam- fruits- sweet, sour punya-papa (7) anirvachaniyatvam (once you probe, becomes fuzzy)..people also...anirvachaniyatvam!! (8) chalanavatvam...changes due to prarabdha karma (9) repeated creation- avyaktaad vyaktayad....anadi-anantam..this series...though a given world is anityam....maya->world->maya->world...pravaaha nityatvam (10) Tree ends thru uprooting...and here... gnyaanam can uproot samsara tree...uchhedyatvam. v1-3 these points. shvah na tishthati iti ashwatha..won't remain tomorrow...anityam world! Root-above...should not be literal!! Root is brahman...is it above or below? Everywhere! Here..."sutble" and hence "above".  Today class went above..we say! Meaning...aprameyam brahma! Branches below...experiencable...ashwattam individually...and avyayam..as a flow. Vedas are like the tree...meaning...karma kaanda...to fulfil rituals...both vaidika and worldly...and hence flow continues! whoever knows this tree...is knower of veda...(next class...on why..)

BG-15 v-1

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The first topic is gnaana yoga, gnaana saadhanaani and gnaana phalam. Why does the chapter start with Urdhva mulam...adhah shaakham? Because Krishna wants to point out Brahman is kaaranam and world is kaaryam. Hence, Brahman alone is nityam. Hence, do not rely on the world since it is anityam. Why urdhvam? Because Brahman cannot be recognized through instruments of knowledge...like the root of a tree is not visible. We have to infer the root. Same with Brahman. Paurusheya pramaana agocharam. "karmanaa badhyate jantuh" (parnatvam point). The one who understands both the root and the tree..is the wise person. Tree comes under kaaryam-anatma and root comes under karanam. He should know both purusha and prakriti. He is a vedavit...who knows veda completely. v-2: Vast universe description continues. The branches go up and down- higher and lower lokas. (6 up and 7 down and bhu loka in the middle!) These lokas (branches) are supported by 3 gunas of maya. Satvik karma => will result in higher lokas. urdhvam gachhanti satvasthaah...madhye tishTanti...etc. Branch initially is a "shoot"- miniature bramches- "vishaya pravaala". Sense objects are as though miniature branches...which result in creation of 14 lokas!! Why? Sense-obj =>raaga-dvesha=> pressure of desire => karma => punya-papam => lokas have to be created! Minor roots also that sustain the tree. Main root is brahman. The minor roots are supporting roots- jiva vaasanas are secondary roots! Countless jivas, countless vasanas... Thus, jivas also contribute to creation of universe!! Srishti is not the job of bhagavan alone! Variety of the universe is not determined by bhagavan (saamaanya kaaranam)....but by jiva's karma (vishesha kaaranam in human form). Who creates jiva? Jiva is beginningless! Never created. As anadi as bhagavan. Kaarana shariram is never created. The other 2 shariras are created. Hence, creation is repeated. Anusantataani-spread over. Like that, karma spreads! Only manushya loka. Hence, specifically mentioned. v3- World has ETU...but the world is not definable...fate-freewill: anyonya-aashraya-cannot be defined...this is anirvachaneeyam...cause and effect cannot be pointed. Cannot say world is existent or non-existent. sanaapysannaapyubhayaakmikaa no (VC 108). Na rupam asya...(Jagan mithya is this shloka alone in BG!) Time is part of world. Cannot talking about beginning of time. Anirvachaniyam. Space is also same. No pratishTa...no middle (no beginning, no end). This is the world! Mounaam moksha...why? B also you cannot talk about. Maya also u cannot talk about. And everything in the world is just these 2. Hence, mounam! For PSH..do not lean on the world. Attachment to anitya vastu is cause of samsara. Hence, cut it with sword of detachment. Obj of attachment- only kaaranam..ishvara. Pareekshya lokaan....Hence, viveka and vairagya are emphasised here. Reject only attachment to the world, not the world...because the world is needed for sadhana...(pancha maha yagna). Yad-yad bhavatu bhagavun....Finally, bhagavan will be same as myself...atmanyeva atmanaa tushtah...World dependence-> god dependence-> self dependence. V-4: Tat paadam- root of tree (nityam, kaaranam brahman/ishvara)....enquire...(pari maarganam)...initially symbols can be used...ganesha, devi...like "x" in mathematics. Hence, bhagavan is intially presented with form (shaantaakaaram...etc.)...and later as formless (avikaraaya shuddhaaya (this is B)). Need grace of ishvara even for this enquiry to remove obstacle. Hence, praarthana..."tam eva cha aadyam"...I surrender to). 

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Triangular format to binary format:

No world- matsthaani sarva bhutani, na cha matsthaani bhutani (BG-9)

Ishvara is also non-separate: narayanoham narakaantakoham puraantakoham purushoham (VC)

anoraniyaan aham eva tadvat....mahaan aham...visham aham vichitram...puraatanoham purushom eeshah...hiranmayoham...shivarupam asmi (K Up)

10. where is an inside world or outside world in me, who am paramarthikam satyam?

11. Nothing for a gnaani to do: naiva tasya krtena arthah...na akrtena iha kashchana (BG-3). In Nd, moksha as my nature is asserted. Saadhya moksha nishedha...siddha moksha nishTa.....Also...naantah pragnyam...I am not vishva, taijasa, praagnya. Hence, through neti neti when we negate (apohanena)..jiva, jagat, ishvara triad...what is left behind is paramarthika atma...for such a gnaani..whose atma is such....why should he struggle anymore doing more sadhana...yateta atah param katham? There is no need for him. If at all he appears to do something, it is for loka sangraha alone. We should not be an eternal sadhaka. That is also a trap.

12. For such a student who has gained the knowledge thru shravanam and mananam...who claims brahma eva aham...he should do nirantaram (since samsara battering is also constant!)  nidisdhyaasanam thus- that I am beyond the pancha-koshas...ashanayaadi...(ashana+ pipasa belong to p.m.k....jaraa-mrtyu belong to a.m.k...shoka belongs to manomaya kosha..and moha to v.m.k)...hence..atikraamantam...for him...no more moksha saadhanam...kaaryavaan syaa katham...(sarvaarambha pari tyaagi)

13. gnaani who has reached the shore...does not have a desire to reach the shore! If the shore-reacher works for reaching the shore...then only a gnaani will work for moksha! (that means...he will not work for moksha. Hence...no gnaana karma samuchaya). (shoshanam bhava sindhoshcha....etc.) (sarvam gnaana plavena eva vrjinam santarishyati)

14. The one has gained atma gnaanam, but continues to say, I need to do sadhana, I need to gain moksha, will be vomitted, rejected by brahman itself!!! At the most, we can say, I have not understood mahavakya, or I have doubts, but having gained clear knowledge of MV, we should not repeatedly get into this sadhana-trap. haano-upaadana means transaction, means sadhana here. Vum is to eject, to vomit! Such a person is not fit for moksha...na mokshaarhah. (maaham brahma niraakuryaam...maamaa brahma niraakarot)

15. When a HG upasaka himself is free from time and space, what to talk of a gnaani!? Hence, na bibheti kutashchaneti. Abhayam pratishthaam vindate. Atha sobhayam gato bhavati etc. HG includes surya (sa aditya). Surya has no day and night...no ahar nishaa. Hence, HG upasaka has no day and night...after gaining HG later (after death). When that is the case, what to talk of a gnaani....he also has no desha-kaala limitation! When Up says..."na bibheti kadaachaneti" it means for HG upasaka. When Up says..."na bibheti kutashchaneti" it means gnaani. 

U.S

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AP: Anuprashna portion: Anuvaka 6 (mananam section)

Will an ignorant person merge into brahman at the time of death? Will a wise person merge into brahman at the time of death? Implied question- is there brahman at all? Existence of prameyam is on the basis of pramanam usage. But brahman is aprameyam! How do we know it is even there!!? Brahman is existent because it is the cause of the universe. Since the effect is there, the cause must be there! Creator => nimitta and upadana. Brahman...C => nimitta. Maya..jadam..upadana. Here, we see both pointed out in this section. 5 factors pointed out here- kaamitvam, aalochanatvam, srashtrtvam, praveshtrtvam (available behind every body as experiencer...like the dreamer!)..bhogya aakaarah...bhagavan appearing as the universe...."bhu paadau etc." (vishvarupa)...he is the experiencer, he is the experienced. Pure logic cannot prove the existence of God. Advaita is very clear. It is logic...backed by shastra. This is sambhaavanaa yukti...or shruti sammata yukti. Chatur avayavam- infering the fire...by seeing the smoke. (1) paksha (locus) = parvata (2) saadhya = vahnimaan (3) hetu = (dhooma) (4) drishtaanta = (paakashaala!). Here, brahma is paksha. Asti = saadhya. Hetu is each of these 5- kaamitvam etc. Drishtaanta=any terrestrial example (heaven-wisher, kulaala, mantri, snake entered hole, bhojanam etc.) The only pratyaksha clue is...world is there...and hence there must be a creator. All the others are "shastra based clues".  World is proof for raw material of creator (e.g. bhojanam). These are anumana based vakyams. Wise people also...tat satyam iti aachakshatey...brahman exists as "isness" in everything. isness explanation=> bangle example! golden bangle. noun adj funda! Actually.."bangly gold". Existent world- "actually worldly existence!" sadeva somya idam agra aaseet. Brahman is available here and now. Asking for proof...is like asking for gold...seeing the ornaments! what is god? what is...is god. Here, pratyaksha is proof for existence of brahman..by the wise...because existence is brahman!!!! Hence, no proof needed. Remember this well....har desh mein tu...har vesh mein tu...tera naam anek...ek hi hai tu...(gnaani think like this- yaa nishaa sarvabhutaanaam...he sees existence, where people see the world!) In case of gold and bangle...bangle is adjective. In this case....both are same order of reality. V.A says...world-brahman are equally real. But we say....brahman is higher order of reality. Real attribute => VA Mithya attribute => Advaitam. Rope with false attribute of snake...we take this example..vidyaranya says.

A.P.

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atha- thereafter..after SCS. aarambha arthah- No! cannot wilfully have jignyaasa. Mangala artha No! because sound is enough! arthaantaratvam- topic change aanantaryam- specific type of arthaantaratvam...connected to previous topic. (10 min)

What does atha mean? It comes in p.m sutra by jaimini also. There is a commentary by shabara swami on p.m. There...atha means "veda adhyayana anantaram". Like that, what does atha mean in BS? Does it mean..you go thru p.m and then come to u.m? No! Because veda itself has said...not reqd in Jaabaala Upanishad...yad ahar eva virajet...tad ahar eva pravvrajet...the day a person gets vairagyam...that very day...he should leave the home and take sanyasa!!! That being the case, p.m is not reqd since a person could have got qualification for u.m. in purva janma. "tatra tam buddhi samyogam...labhate paurvadehikam" (BG-6). Next, 3 reasons are taken from p.m...and said to be irrelevant for u.m. Reason-1: No vedic commandment that u need to go thru p.m and then come to u.m...like veda says in animal sacrice- first offer heart part, then tongue, then chest (hrdaya, jihva, vaksha). Like that...no order mandate to come to vedanta. Reason-2: No secondary ritual tied to primary...(like that...need to do some secondary thing...before coming to u.m)...like for darsha.p.maasa...we have prayaaja yaagaa (prior)...the main mukhya d.p.maasa ritual....then anuyaaja yaagaa (post the main yaga)...like this...no order stipulation for u.m. study. Reason-3: Adhikrta Adhikaara....necessity to qualify to come to something...by doing something prior...like you have to come to vivaha after upanayana. Like this also...no stipulation from veda..thankfully! Then, what is the qualification..."atha"...before coming to brahma sutra? It is vairagyam and mumukshutvam. VC says in verse 29: vairaagyan cha mumukshutvam....teevram yasya tu vidyatey....tasmin nevaarthavantas syuh.... phalavantah shamaadayah". One aside point was discussed- women and vedic chanting/upanishad chanting...even "om" tat-sat. Is it allowed or not!!!? The answer given was- upanayana is the main thing...since women do not go thru that....is it ok or not? There are 2 views....as per orthodox...chanting should not be done. As per others...chanting can be done..it may not give adrishta phalam...(punyam)...but drishta phalam will surely come (which is understanding of the text etc.)!!! We follow the second approach...!!! This last point is worth noting..since such questions are raised from time to time!! And yes...one more interesting point- veda mentions animal sacrifice...but it is not compulsory. It comes under "optional"...called "parisankhyaa vidhi". There is also provision to replace the real animal with an animal made from dough called "pishta pashu". This point is also worth noting...since we get questions on this too! But yes...shankara has mentioned this topic....just to note the sequence/order in which offerings are made (the heart, tongue, chest part). One more point- in BS...we have only 4 chapters. In p.m..we have 12 chapters!!! Lot more voluminous compared to u.m. Hence, if there is a mandate...we have to go thru p.m and then only come to u.m...we will no way get to this ever!!!!

B.S-24

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Meditation-4:

comfortable posture, joints relaxed, body-neck-head in line, eyes closed, fingers clasped on lap (a.m.k)...observing breathing (p.m.k)....then come to mano-maya-kosha...in the form of meditation.

- self counseling meditation. "uddharet atmanaa atmaanam" The responsibility is mine. I already have the grace of the lord in the form of ichha shakti, kriya shakti, gnana shakti. Ishvara is also with me all the time..."ishvara...sarva bhutnanam..hrd deshe arjuna tishTati"...such a bhakta who puts forth effort is dear to the lord..."yo mad bhaktas sa me priyah"...Finally, (from mukundamala of kulashekhara alwar)..."naasthaa dharme...na vasu nichaye...naiva kaamopabhoge...yad yad bhavatu bhagavan...puurva karmaanurupam...etat praarthyam mama bahu matam...janma janmaantarepi...tvat paadaambhoruha yuga gataa...nishchalaa bhaktir astu".

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UG (chp 18)

Avanti brahmana story...trividham narakasyedam...kama krodha tatha lobhah...(BG 16)...yaksha-vitta (wealth that is not used)...brahma-bandhu...(whose relatives are brahmanas...but he is not!..like that avanti brahmana was a pseudo-brahmana). Devatas were also angry with him...because he was not offering anything to them also! Hence, duritas were not neutralized...and it fructifies.  If we have interest in religion/spirituality...that means...we have done daana...at least in previous life!! Avanti brahmana lost all his wealth through various methods...Now..introspection begins! tapasvi...tavikaraan here! He developed vairagyam! Shobhana adhyaasa....understood by avanti brahmana. "Nirvedam" used here by Krishna- Mu Up. "su mahaan" vairagyam! Monologue! Experience made him wiser. Krishna and Arjuna were close friends...but he found the need later. "Urvashi shaapam upakaaramaa pochu!" Verse14-30 Geetam number-1 (grhastha geetam) on using wealth for dharma/artha/kaama. Man squanders his health in search of wealth...later, he squanders wealth in search of health...and later, loses both. Durga-health, Lakshmi-wealth, Saraswati-knowledge...all 3 are important. Yaavad vitto-paarjana saktah....taavat nija parivaaro raktah....pashchaat jeevati jarjara dehe...vaartam kopi na prchhati gehe! (BGo)

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Shankara began intro to chp 2 AI Up by saying one atma is pointed out in Chp 1. PP said...no, we have 3 atmas...saguna jiva, saguna ishvara, nirguna atma. Shankara pointed out...the difference between RC and OC and the confusion between the two. In MV, the focus is on OC only. Finally, PP said...how to know that OC. Shankara says....OC can be known through neti-neti only. He gives a story....aakhyaayika...where a man was scolded and asked...are you a man? This made the victim actually wonder...if he is a man! He goes to a guru. The guru points out to all non-human forms and says...you are NOT a sthaavara etc. That said....he stops. That's because....having excluded all non-human forms, he has to own up his human nature. So too, here! We cannot point out atma as an object. That being the case, we have to do neti-neti only! This is called "nishedha mukhya pramaanam". We also have "vidhi mukhya pramaanam". This comes in Chp 18 of US. There, surprisingly, Shankara votes for vidhi mukhya!!! But here, it is nishedha mukhya. Even tat tvam asi is pointed out as an example. This comes in vaakya vritti (around verse 40)....(a) Exclude non-brahmanhood from myself! (b) Exclude paroksha feeling for ishvara. Hence, through this, we own up "brahmanhood status of ourselves. Hence...this is nishedha centric only! This whole discussion came because...there was an objection raised for "one atma" summary by Shankara. Next, Shankara will wind up the chapter intro...by introducing specifics of Chp 2 which is "vairagyam". 

AiUp Bh

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UG (Chp 21) kriya-yoga= ritualistic worship of Krishna. shrauta puja or smaarta/aagama puja or mishra (combines both).  Here, mishra aaraadhanam. Methodology alone...in this chapter. 

(1) paadyam-arghyam-aachamanam (feet/hands/mouth). 

(2) Worship weapons...limbs...etc. Why weapons...because of "paritraanaaya...". 

(3) All retinue should be worshipped...(paarshadaan...like ganas for shiva). 

(4) abhishekam (also...agaru = agarbatti).

(5) Purusha sukta, saama veda "vibhavey sati"....if he can "afford". Else..."patram pushpam phalam". Ishvara bonding is the purpose. This is the only relationship worth cultivating...since there is no loss. "ananyaashachintayanto maam". I am confident of facing future because ishvara is with me. "sa prema"- emotional bonding- I am never alone! (this is a dvaita bhakta at this point).

(6) Vastram etc. 

Tyagaraja does this- he uses his own compositions for these upacharas... Deity comes alive for him. Ishta devata comes alive. But this attachment also can become an obstacle. Hence, we need to go from eka-rupa-> vishvarupa->atma-rupa-ishvara.

Hence, from agama...you have to come to vedanta..eventually. Vedanta-s-m-nd is compulsory...in some life or the other! "deho devaalaya proktah....soham bhaavena pujayet".

(7) neivedyam- 

Later...kaayikam -> vaachikam -> maanasam.

(8) unction- rubbing oil on idol etc. (bhagavan comes alive!)

(9) Here...vaidika aaraadhanam is also mentioned (fire ritual with aagama prayers)...agni kunda...spreading kusha grass around...samit etc. Meditate Krishna in the fire. Chp 9 UG...that has to be brought in (keshaadi paadaantam). That description comes here. Golden complexion, 4 arms etc. shrivatsam, kaustubham, crown, armlets, wild flowers etc. Chant shloka and visualize OR vigraha/painting...visualize...then, when you close the mind...the image will come. This is the biggest remedy for worldly worries! 

(10) Put the samits soaked in ghee...into fire...purusha sukta...for each stanza...offer samit. "purusha sukta puja vidhaanam" (16 rig verses...2 lines apiece). Else, rudra vidhaana puja... Mula mantra- om namo narayanaya...or om namah shivaaya for a shiva bhakta. yo-yo-yaam-yaam tanum bhaktah...No comparison between deities!!! 

shaiva-vaishnava-smaarta: Smaartas say- all deities are equally great. Symbols are many, but the Lord is the same. Brahman + maya- both formless. Ishvara is formless! Forms are many, but bhagavan is one. "sarva sharva shiva sthnaanu" - shiva in VS. Narayana symbolizes brahman....After puja...nama-japa is done. Aradhana is followed by japa.

Giving betel etc. after bhagavan has completed his food! Mukhavaasas...vishvaksena is part of retinue. They partake of the food. Singing/dancing/my stories narrating- Krishna says.... at least for a muhurtam- some time should be spent in all this.

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UG: Chp 22 44-55

After upachara...spending time on Singing/dancing/my stories narrating. Kaayikam tapas- "deva dvija guru praagnya shaariram tapah uchyatey" This is tapas and helps to increase will-power (this is drishta phalam). Of course, adrishta phalam (punya) is also there.

(45-46) After puja, invoke the lord using stotras. Stava= vedic prayer. Pauraanika = smriti prayer like aditya hrdayam. Praakrtaih= stotras composed by achayas. May you be gracious unto me...praseeda bhagavun (just like BG-11)...and do namaskara. In north- called "dandavat". In south- saashataanga namaskaara..."urasaa shirasaa drishtyaa....manasaa vachasaaa tathaa....padbhyaam jaanubhyaam karaabhyaam...pranaamo ashtaanga uchyatey!" You also hold the feet of the Lord...right hand holds right foot and left holds His left foot...so that they are crossed!!! Or you can hold with the hands clasped at the back". "Maam paahi"- Save me! bheetam maam.."mrtyu grahaarnavaat" (like VC)...crocodile...will never leave once it catches...such a samsaara!! Save me...(by giving moksha)

(47) Puja ends. Take "puja shesha" (chandanam, abhisheka jalam etc. all taken as prasaada). Hence...shirasi aadhaaya...saadaram...Do "yathaa sthaanam". Where does the deity go? Back to one's own heart. Hence, "jyotihi jyotishi" (merged in consciousness in heart). Yes...yathaa sthaanam need not be done in temple vigraha. Udvaaasanam=visarjanam should be done otherwise. Note: no visarjanam in saaligrama...because in it...god is always present there! 

(48) verse 9 says various types of idols (6 types)- no compulsion (yo yo yaam yaam tanum)..."yadaa" when you do puja...yatra...any of these 6 forms...but remember...lord is present in all beings and in you! Very important! "sarva bhuteshu aatmani cha" Hence, namaste...not hi!!

(49) Phalam- iha loka and next. "ubhayatah siddhim" "abheepsitaam" (what we desire can be asked)...

(50-51) If a person has money..corporates and CSR...can build temple...mandiram...gardens..."pushpa udyaani"...choultries for yatra and utsava.."pravaahaartham"...make sure next gen does....maha parvasu...special festivals..."mat saashtitaa" (saalokyam)

(52) By doing such works..will become "saarvabhaumam" (emperor)..."bhuvana trayam"..."brahma lokam"..."mat saamyitaa" (will be exactly like vishnu...saarupyam) (Sakaama phalam all this)

(53) Suppose a person has nishkaama bhakti..."ishvara maatra kaama bhakti"...a person gets Me...that is...gets moksha! Thru puja...thru sakaama bhakti...will come to nishkaama bhakti. Bhakti yoga...is KY, UY, GY...will go from aarta-arthaarthi-jignaasu bhakti.

(54) Never take anything from temple. Dont rob bhagavan..vipra (brahmanas). Very grave warning here...they will be born as insects for 10000s of years (ayutam = 10,000) aayutaa ayutam here...millions of years!  Some people...even dust off their feet...at the temple...so as not to carry back that dust. It's because of these verses.

(55) Even if someone supports such a robbery....even a saarathy...or "anumoditum" (encourages) even he will incur such a wrath! Paapam will be proportionate to action. 

 

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UG- chp 22 summary + 1-3 of Chp 23

1-8: Uddhava asks for kriyaa-yoga teachin from krishna. Here, kriya yoga means ishvara aaraadhanam.

9-47: Krishna says 3 ways: veda-based, tantra/aagama based, mixture of both. Note: aagama can mean veda also in some contexts. But here, we mean in smrti (non veda) sense of the term. 9-47 talks about the mixture part. 6 places to invoke: archa, sthandila (land), surya, water, fire and one's own heart. Yes, bhagavan is actually formless since B is also formless and maya is also formless. "yo anyaan devaan upaastey...anyosau...anyoham asmi iti...sa na veda". "dvitiyaad vai bhayam bhavati". Because of this, we should not end in dvaita puja but must progress to vedanta S, M, Nd eventually.

48-55: Aradhana can be done for 2 purposes: sakaama and nishkaama. Sakaama-> 3 doshas and hence not worth it. nishkaama- will prep for GY. Also, contribution can be done thru building temples, with gardens, choultries etc. And finally, never never take away temple money (devassvam...svam means money here). Will be born as insect for 1000s of lives!

With this, chap 22 ends.

Chp 23: suddenly..jumps to highest vedanta. Nd chapter- How to dilute jiva bhava and own up brahma bhava and use jiva bhava only for vyavahara.

v1- dont be obsessed with others- praising or criticising them. Look at totality. Group dance and parent in school example!! Look at everything as pu + prkti. 

v2- if we are obsessed with others...we lose moksha (svaarthaad bhrashyate). jana krpa naishTuuryam utsrjyataam.

v3- temporary world only in waking...=> mithya => borrows existence from B. Pot is mithya...clay alone is satyam...like that! Tribhir gunamayih bhaavaih...(BG-7)...by focussing on anatma...and being obsessed with it (abhinveshah)...we lose sight of atma.

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Abbreviations and terms:

MBBS: samsara seen as meaningless, boring, burdensome struggle.

RC: Reflected Consciousness (chidaabhaasa)

OC: Original Consciousness (chit)

Kaaranam: eka-nitya-satya-saara (kaaryam is opposite)

OMACT: anaatma...is an Object, material, attributes, changing, transacting (drishyatvam, bhautikatvam, sagunatvam, savikaaratvam, aagamaapaayitvam)

dushta-chatushtayam: ahankara, mamakaara, raga, dvesha

FIR reduction: Frequency, Intensity, Recovery period reduction

Purusha: chetana, nirgunam, nirvikaram, satyam. Prakrti is the opposite. But both are anaadi and both combined become jagat kaaranam.

ETU: Experiencability, Transactability, Utility (anatma/world has this), but no reliability, no stability, mithya...

dosha-trayam: dukkha-mishritatvam, atrptikaratvam, bandhakatvam

parisankhyaa vidhi- rule that is not compulsory

sambhaavanaa yukti or shruti sammata yukti= not independent logic, but logic that is in keeping with scripture.

vrtti-vyaapti and phala-vyaapti= In vritti vyaapti, we have thought in keeping with object to remove ignorance of the object (e.g. pot). In phala vyaapti, we experience the object as something different from us. In brahma gnaanam, we have only vrtti vyaapti. That means ignorance of brahman is removed. But there is no experience of an object based on that thought since brahman is not an object.

atma (drik)-chit (drishti)-thought (drishyam) is one triputi. Mind (drik)-thought through sense organs (drishti)-object (drishyam) is the second triputi. In the first, mind itself is the object. Hence, I am different from the mind. The second is the normal cognition procedure.

Fe-de-re-l: fear, depression, regret, loneliness: expression of samsara...especially during old-age!!

P-S-H: peace, security, happiness- this is what we really want!

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Meditation-5

Upaasana dhyaanam: maanasa-puja, maanasa-paaraayanam, maanasa-japa. 3 promises are given to the Lord: (a) I am never lonely or helpless because He is present in my heart. Ishvarah sarva bhutaanaam hrd-deshe tishTati (b) Bhagavan's grace is abundantly present in me...in the form of the 3 shaktis: iccha shakti, g-shakti, kriya-shakti I will use them. (c) I will follow your instruction- uddharet aatmanaa aatmaanam....No thoughts of self diffidence- no anxiety, concern, worry, fear!  Every single day, every meditation session, I promise this. I am confident, not afraid of the future...whether immediate or remote future. Every experience...I use for my spiriual growth. I am calm, cheerful, confident. Repeat this...

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A.Bh Chp2 intro ends. Chp 2 A.Up summary

3 parts in this intro: Summarizes chp1 saying there is only 1 atma. Chp-1 is a complete chapter: Srishti-anupravesha-mahavakya. Second part is PP raising a doubt. There are 3 atmas: saguna-jeeva, saguna-ishvara, nirguna atma (brahman). Shankara says no! Of these 3, only 1 is paaramaarthikam (brahman), jiva and ishvara are both vyaavahaarikam. Hence, only 1 atma. This is done through "textual analysis" called "pramaana asambhaavanaa" doubt regarding what the shastra is conveying (this is the problem of the PP). The 3rd part of the intro is specific intro to chp2 of Ai Up. Here, Shankara says...if you do not know the eka-atma...we will have avidya-kaama-karma...and hence, we will have rebirth. The pramaanam is "yonimanye prapadyante" (KUp). Next, rebirth is discussed in Chp2. Why? To gain vairagyam! Ai Up talks about 3 stations thru which jiva is born. Actually, human birth involves 5 stages. After death, the sukshma-sharira (shankara says mind here)...gets a rudimentary shariram immediately...it goes to svarga->megha->bhumi->purusha shariram->stree shariram and is born. Of these, in Ai Up...last 3 are taken: pu-shariram-stree-shariram and "sva shariram" (after birth). But instead of saying "after one's death"...the rebirth happens...Up says "father's death" (shankara says...dont bother about this reference to child-father terminology etc.) Next, in verse 5...vaamadeva is mentioned. He had done shravana-manana-Nd in last birth itself but still some "pratibandha" was there (sa-pratibandhaka gnaanam). That's why...he got it...in the womb itself (yoga bhrashta case!)...Hence, in the womb itself he declares...that like a bird breaking a cage and coming out...like that i have so long been fettered in iron-chain-like-bodies...but now...I am free! Note this point: sa-pratibandhaka gnaanam is 2 fold- "drishta" in which case, only Nd is needed. "Adrishta" => we do "nirguna brahma upasana" (imagination that I am no more a sadhaka!) this is what Vidyaranya says in panchadashi. Also, vasana kshyayam and mano-nasha...we do not get obsessed with this...both are mithya...i.e. vasana and mind...and hence, thru this...we deal with these 2. Otherwise, this can be an eternal trip...if we give reality to vasana and mind. Remember BG 14: pravrttin cha...moham eva cha paandava- even a gnaani has these states of mind...but he does not take the mind as himself. This is the most important thing! If I obsess over the fact that my mind is not perfect...then I will miss Perfection! Mind is mithya...and I deal with it...but I am atma...unconnected to my mind...all minds...this is the way to look at it.

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AP: 

Anuvaka 7: asad vaa idam agra aaseet.

(116) Asti-bhaati-priyam (S, C, A)...comes from brahman and temporarily available in objects of the world. 

(117) Existing and not existing (before creation and after destruction) is seen in objects of the world sequentially.

(118) That being the case, existence and non-existence are attributes of the world (naama-rupa)...(since they come and go) and not their intrinsic nature.

(119) Where do these temporary attributes come from? Objects borrow non-existence from maya and existence from brahman!

(120) Similarly, objects of the world borrow insentiency and dukkham from maya. But sentiency and ananda (in the world) is borrowed from brahman! That being the case, o PP, how can you say Brahman is non-existent (112)...in fact, world itself is borrowing existence from brahman since existence is not the world's intrinsic nature.

(121) PP says....ok I agree existence comes from brahman. What about ananda? V says...listen! Up says ananda comes from brahman...like the happiness we feel while enjoying a dish. Like that brahman is tasty as it were! Hence, raso vai sah.

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BG-15

First set of verses till mamaivaamsho....gnaanam, gnaana saadhanam, gnaana phalam. Gnaana phalam- moksha = brahman = paramam padam and avyayam.

Next topic from mamaivaamsho....Brahman is jiva also. (A little later....Brahman as jagat is also pointed out). But here....Brahman as jiva is pointed out.

Who is jiva? 5 components: sthula-sharira, sukshma, kaarana, CB and Chit. Here, Krishna refers to CB as jiva and says, that CB is my reflection...(because Krishna here is Brahman, chit). Each jiva is actually travelling-Brahman only! Like utsava murti. Jiva is sanatana (till he attains videha mukti)

CB utkraamati- travels after death. It drags (karshati)...sukshma-shariram (indriyaani- GI, KI, mind)...from prakrti, which is stula sharira. Note: Kaa shariram is always included. This travel (after death) depends on karma. Here, "shvara" refers to jiva...because he is the master of the body. This first line should go with previous verse. Avaapnoti- non-gnaani jiva...and hence...gets another body (based on karma). It can be any body- "yonim anye prapadyanti... (K Up)" We do not know when the jiva will be reborn...and where..."our time scale is different from jiva's after death" (like in dream!) Punar-janma details will be a mystery...but remember...for moksha...none of these details are needed!! Yat shariram...here, yat is yadaa...when. Chh Up...panchaagni vidya- swarga-megha-prthvi-purusha-stree...jiva will go thru all 5...and only now....new body becomes full. (At the time of death...a minute body is provided for next birth!) and it gets cooked in these 5 stages! Grheetva- carries Su S, Kaa S...like in suitcase! Wind is like a jiva (CB here). It carries the fragrance which is Su, Kaa shariram. Flower is the physical body in this verse. Aashaya= flower. Why ritual after death? For both jiva departing..and for the remaining. Proxy karma is allowed to assist the traveling jiva in case of obstacles in the journey! That's why ritual. For the remaining people...this becomes pancha-mahayagna...pitru yagna. 

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UG (Bhikshu Geeta)

Bhikshu geeta and Aila Geeta- complementary chapters to address obsession to artha and kaama.

- 15 problems with dhanam...bhikshu says! Artha-kaama and dharma all 3 have limitations....Bhikshu says. Why do we still go after them? Maya! Daivi hyesha gunamayi..... It has 2 powers....vikshepa shakti and aavarana shakti. Of this, the aavarana shakti is what traps us! "kashchit dheerah...aavrta chakshuh...pratyag aatmaanam avaikshat..amrtatvam ichhann" Kim dhanam...dhanadah etc. Bhikshu says...what is the use!?

Dharma is also a golden shackle..Hence it is said in Mu Up.."punya paape vidhuuya paramam saamyam upaiti"

- Vairagyam is the only solace- says "nirvedam" (quoting Mu Up). In Geeta, we had "gnaana plavah". Here, it is "vairagyam plavah". Bhartrhari's vairagya shatakam- "everything in this world is riddled with bhayam". Only source of fearlessness is "vairagyam". He gives a list- "bhoge roga bhayam...kaaye krtaantaat bhayam...dhaney nrpaalaat bhayam...shaastrey vaadi bhayam...kuley chyuti bhayam....ruupe jaraayaat bhayam...maaney dainya bhayam... etc. 

Bhikshu feels very little time is left in life. But suddenly, he remembers "khadvaanga" (Dileepa, Rama's great-great grandfather). He had only a "muhurtam" (less than an hour!) and still managed to meditate and go to brahma loka (and from there, acquire gnaanam and moksha). Recalling this, he is no more diffident. "Na aataamanam avasaadayet". Only one who can help is "sarva deva mayo harih". He resolved to spend the remaining years mortifying the body (shoshayet) and living an alert life (apramattah). He feels that he is lucky that he has come to this pathetic state (dasha)...and God must be pleased with him!! Now that he has resolved...he is sure...that God will help him.."anumoda". Na mey bhakta pranashyati...and surely he will make it...bhiskhu says. 

Emphasis on "self effort"...very important...and through that grace will definitely follow. And we do everything for SCS...not to improve the world etc! That is bhagavan's job!!! We need not meddle in that. If at all we feel like contributing...we can pray..."durjana sajjano bhuuyaat...sajjana shaantim aapnuyaat...shaanto muchyeta bandhebhyah...muktashcha anyaan vimochayet". This prayer is enough!

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Med-6

3 promises as before. (1) Lord is always with me. (2) His grace is always with me...in the form of gnaana-shakti, ichha-shakti and kriyaa shakti. (3) Focus here was on the 3rd promise- taking charge and owning responsibility. "Daivi sampat vimokshaaya, nibadhaaya aasuri mataa" and "chintaam aparimeyaam cha pralayaantaam upaashritaa". Putting in the effort...when negativity comes...through positive action.... I am confident...

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BS: Atha- SCS- Not in one place. Mu- viveka-vai Br Up- shaanto-daanta Sh Up- Mumukshur vai. If SCS is not there, enquiry will not appeal (shravaanaayapi bahubhih)

Atah - religious life cannot give moksha...hence, enquiry...(spirituality). (ishtaa-puurtam..., na karmanaa.. Chh Up.. karma phalam ksheeyate) brahmavit aapnoti...  (sutra-4: aapti-utpatti-samskara-vikara - karma...result...will not help to get gnaanam and moksha). Aaarurukshor.... (shaastra dvaya vaada) Atha and atah are now over!

Now jignyaasa...enquiry of brahman....janmaadasya yatah...is brahman (next sutra!)...jagat-kaaranam brahma...(yasya brahma cha kshatran cha...(K up..braahmanaa not here)...Om...Mahah iti (Tai Up)..Not that here!...veda--brahmaaksharam viddhi (BG-3)...not that here!!

brahman directed enquiry...brahman related enquiry...both are brahma jignyaasa. Which is primary..since we find both? brahman directed is primary...the other one is implied! directed enquiry alone takes to moksha....saadhyam....karma-yoga etc. is saadhanam only.  3 places- Tat vijignyaasasva (Tai Up)....(Chh up)..sah vijignyaas...Atma vaa arey (Br Up)

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A.P

5 reasons were given by vidyaranya on "brahma asti va na va". Next, he gives 2 more- "kartrtvam" does belong to prana since it is a "karanam". Hence, there must be some other "agent". That is brahman (as jiva, as CB). The 7th reason is "aananda hetu". World has no happiness. If now and then, we get happy, it has to come from somewhere else. That is brahman.

Note: These 7 reasons (starting kaamitvam etc.) are different from the 7 reasons seen in muulam/bhashyam. These 7 are vidyaranya's presentation.

Why no happiness in the world? We have gnanis as examples. Without anything, they are happy. Hence, their happiness...has to come from elsewhere. That is brahman. In general...all the 3..."existence", consciousness" and "happiness" cannot be from the world. Still, if we experience these 3, it has to come from elsewhere...from brahman. Hence, brahma asti! Yes, for existence not being part of the world...mandukya was quoted..."adau ante cha yan naasti". For sukha not being in the world, Chh was quoted (chpt 7)..."na alpey sukham asti"

Now, he comes to the 3rd question. Does vidvan/avidvan reach brahman? Kaaryatvam (called brahmatvam here) is not the argument here..to say who is with brahman. The point is...it depends entirely on gnanam. Vidvan has the knowledge...and hence "reaches" brahman. Avidvan does not...hence, though he is also brahman's kaaryam...he does not "reach" brahman...misses brahman as it were. That is the answer to this "anuprashna portion"!!!

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AB:

Chp 3- Students doing vichara (with teacher assumed). 3.1.1 is not complete...ends only in 3.1.2.

upaasmahe= not meditation here, it means either common usage of "i am" or "doing vichara". Katara sa atma- 2 atmas- Prana (HG) which enters through feet Or atma which enters thru brahma randram. 

Yena va...yena va...it ends in the next verse...where all these organs are equated to mind. In kaushitaki manah = prana. Hence, final meaning is "is prana" (HG) real atma or the one that entered thru the brahma randram.

Quote for HG entering through feet is quoted here...(from Ait Aranyakam)..."tam prapadaabhyaam praapadyata" the other is "sa etam eva seemanam vidaarya"..Of these two, which one should be enquired upon..(like the one Vamadeva did!) ...all this is for "katara". 2 questions- koyam + katara...

First, general question...second is a directed enquiry. CB or Chit. Taijasa or turiyam is the question. First, they turned to HG/Taijasa. Bahya-Karanam-> antah karanam-> prana. All these karanam. Hence, I have to be different from these instruments. I am not the instrument! That's the enquiry. Chit perceives with the help of the mind. That is the thing! Chit is one...the karanams are many. Pratyabhignya- all sensory perceptions I recall...Hence, I must be one. 

Note: Shankara's Geeta Bhashyam and Up...sentences are such...it looks like he spoke, and students wrote down. But BS is different...looks like, he wrote.

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US. Chp 14. pg 142. v 24

taatdaatmya adhyaasa (taking body/mind as me) and samsarga adhyaasa (their attributes)....leads kartrtvam (KI) and bhoktrtvam (GI) both related to antah karana. I am drashta...and all these are drshyam. I dont see atma and hence it is not there!! This kind of logic is not correct...because "you are the atma"! 

24. one who looks and karta and bhokta (he uses gnata here)...both do not belong to atma. One who knows the opposite...is an atmagnya. But then, previously, he said..."atma is the ultimate knower"! How do you reconcile? Is it knower or not-knower?

Atma by itself...cannot be any "er". Not knower also! Knower => mixture (mind + chit).  

Result: Absence of fear. Mind may have fear! But I do not! This is gnaana nishtha. Struggle to be different from what I am- gnani does not have it. No jaraa, vyaadhi bhayam or mrtyu. Bhayam of rebirth? No! No current birth itself. Janma and maranam in anatma. I am not sukshma shariram also. Hence, no goal after this! Sympathises with all those involved in power-struggle- even Indra and others.

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BG-15

(1) v1-6: gnaana, gnaana saadhanam, gnaana phalam

(2) v7-11: brahman is the jiva, the experiencer, the CB

(3) v12 onwards: brahman is the jagat, the experienced.

3 representatives: sun, moon, fire (both outside and inside)

v-13: surya shakti- ratha-saptami - sun going towards the north (turning point). Universe is the greatest avatara of ishvara. Nature appreciation is appreciation of ishvara.

Pr Up: Rays of sun spreads all over and gives praanic energy. 

"athaaditya udayan....yat praacheen disham pravishati....tena praachyaan praanaan rashmishu sannidhattey"

Aruna Prashna- surya-namaskara- (about 150 of them)...Taittiriya Aranyaka.

Aushadham- plant-based- both food and medicine too!

sauramaana (sun-based-time Tamil/Kerala), chaandramaana (moon-based-time- rest of country)

4 types of food: bhakshyam (masticate), choshyam, lehyam, bhojyam 

brahmaney svaha - HGaaya svaha

brahmani ma atma amtratvaaya- goal of life...to gain this amrta.

amtra upastaranam asi- (you are) spread of amrtam (food is placed over amrtam)

amrta  apidhaanam asi- food is covered by amrtam (armrtam at the top and bottom)

eko vishnur mahad bhutam...

Krishna says...I am the atma in everyone's heart (as self awareness...as I thought). 

Body is temple, hrdi is sanctum, atma is present as self awareness (in the heart/mind). 

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UG 18:

Titiksha: yam hi naf vyathayantyete (BG-2)

Monologue-2

v-41: Pain from all 3 directions: aadhyaatmikam, aadhidaivikam, aadhibhautikam

dishtam- ordered by bhagavan

prasaada bhaavana + mithyaatva bhaavana

v-42: paribhutah: ill-treated paatayatbhih- pushed down. swadharmasthah- in his higher nature (aatmaratirevasthah...BG-3)

Dhrtim- 3 types as in BG-18. Spiritual will...here.

gaathaa- geetam (43 to 58) (16 verses)

v-43: 

Gist verse. Mind is the sole cause. Manah eva manushyaanaam kaaranam bandha mokshayoh

manah param kaaranam (for both bondage and liberation) (disciplined and enlightened mind is the cause of liberation).

The problem is you, the solution is you.

6 factors that are generally named: (1) janah (body here) (2) devata (all deities) (3) atma (4) graha (5) karma (praarabdha) (6) kaala 

None of them are cause of my happiness or my unhappiness! Mind alone!

Pedaling the samsara...is through the mind only!

Next...he deals with the mind....and then to each of the factors

v-44: 

Vaasana (sankalpa) -> desire (kaama) -> pressure (karma) (dhyaayato....) like a pressure cooker

manah gunaanvai srjatey- guna nimitta vaasana

baleeyah: nourished, becomes strong- sankalpa prabhavaan kaamaan

karmaani vilakshanaani- not uniform (S, R, T) 

Colors- shuklaani (S karma) (these are 3 types of karmas)

srti- destination of travel (after death) (uurdhvam gachhanti....)

v-45:

Who travels (out of 5)? Body does not. Atma cannot. (Su shariram, Kaa shariram, CB travels) (ahankara/mind travels)

Atma cannot- acchhedyoham...

Atma remains...and blesses ahankara through CB....like sun blesses the moon.

Travel only for ahankara.

Atma aneehah- atma has no desire...no action (both meanings)

Atma hiranmayah- C principle (jyotishaam api tad jyotihi)

Mat sakhah- for anatma, atma is the friend! (Blesses sat-chit-aananda)

Dvaa suparnaa....(Mu Up)

Rtam pibantau...(K Up)

udvichashtey - witnesses (abhishaakashiti)

Asau (ahankara bird)- swalingam (mind: (it indicates the presence of atma!)) parigrhya (identifies with mind..holds onto the mind)...after this, kaama, karma etc.

2 birds here-

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UG-23

1 teaching: Brahma satyam jagan mithya

4 features of kaaranam and kaaryam: (kaaranam) - eka-nitya-satya-saara (kaaryam)- opposite

1 advice:

Don't judge too much about people- no admiration, no dvesha. Stay alert. If unavoidable => let it be a preference. That means...it can go away. Bhakti and gnaanam to combat. Indriyas....tayor vasham (BG-3)

Uddhava asks- who is a samsaari? Atma being non-changing...cannot. Anatma is jadam...cannot. Then who!!? Kasya samsrti?

V-12 Adhyaasa bhashyam. Same here. Mixture is samsari! In living beings- can borrow the C! This is CB. This gives self awareness (OC + RC + RM).  

But no complete knowledge of myself due to agnaana- that I am these 3. RC and RM are mithya. OC is real and real me! Aham satyam...jagat mithya...I don't know. Hence, samsara! Chp 8 and Chp 23 - very deep.

Sankarshanam- combination (adhyaasa) - K-Kgyoh gnaanam ...sanghaatash...(chetana - CB - mithya). atmanah - KGya Others- Kshetram. This combination leads to samsara (MBBS!) phalavaan- fully operational. apaartho api (even though mithya)...avivekinah (one who does not know atma-anatma...chp 13 of BG)

v-13: 

Though world has no independent existence...like a bangle...avidyamaaney api... "na asato vidyate bhaavah"....samsriti is there...it is real! Obsessed with world....that the obj/person may go away....dhyaayatah (BG-2)...

Dream example. In dream, I look at it as real...and not as a waker! Like anapagamo yatha...like problems in dream.

v-14:

Dream example. Apratibuddhah...one who has not woken up. Bahun-anartha-bhrt- so many problems in dream! Prasvaapah- in dream. sa eva pratibuddhasya- one who has woken up...no moha...no confusion!! Utthishtata- wake up! praapya varaan...go to a guru...! After gaining this knowledge...we see the world as mithya (unlike dream...which goes away upon waking up!). gurunaa api dukkhena (Chp 6). Pashyan-shrvan (Chp 5) Not easy! Needs S-M-Nd.

v-15:

Maya projection- this world. How does a gnaani look? shoka-krodha-lobha-sprhaa...all emotions...ahankaarasya...all of them belongs to ahankara...(RC + RM) (mithya, kshetram)...(BG Chp 13)...Many ahankaras...Gnaani does not use I for ahankara. That is the teaching. Janma-mrtyu also belongs to ahankara...na atmanah....Emotions do not belong to me....na mey dvesha-ragau....

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UG-23:

Like Mandukya kaarika...this portion!

17. gnaana asinaa- 

18. What is that gnaanam?
 discriminative knowledge- between what and what? atma (Chit) and ahankara (anatma + CB)
gnaanam = vivekah 
How to get gnaanam? nigamah = aagamah = vedanta vaakyam (in any language- knowledge of the whole!) tapah = disciplines to prepare the mind. (muulyam in a book- shradhaa) 
pratyaksham

aitihyam = upadeshah, sampradaya

anumaanam = logic here (mananam), no blind belief.

whatever exists before and after...that alone exists now (like clay exists all the time)- this is brahman (not the world! World is brahman!) For transaction, we use bangle, but actually, it is gold, which is real!

brahmaivedam amrtam purastaad... (Mu Up)

brahmaarpanam (BG-4)

kaalah = kalayati = every object enjoys knownness because of C. This alone is real. 

Hetuh = kaaranam = sat atma. This alone is real and is brahman! makes everything existent.

(19) Example- gold to ease the above message!

That gold (now in ornament) was there before and after!

Middle- naanaa  various names 

Apadesha- names! 

Same here...all objects in the world are aham eva (each one should say this!)

asya (world) - give kaalah (above) and hetu (sat).

BG never knows to this depth! I am all...message!

(20) Turiyam in Mandukya kaarika (Gaudapada uses!)- chaturtham Up says! vishwa, taijasa, praagnya. Not any of this! V-7 of Maandukya. Turyena....this entire world is pervaded....Sat and Chit!

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BG-18:

45-50: Mind is the cause of samsara.

manah param kaaranam aamananti -> aamananti means veda also says so...aamnaaya means veda.

Mind is not aware of atma + anatma. Anatma is lower order of reality and never affects atma.

jiva parighya (identifies) with mind and leads to samsara because mind/anatma is always limited. FOMO- Fearing of Missing Out problem  (like kumbh)!!! All this is because of mind! Purnatvam will not come from mind. Mind has demands...kamaan jushan...and hence nibadhhah...because anatma has 3 gunas (gunah nibadhhah). Hence, vimudhah!

v-46 Very important!

 Religious practices- all for improving mind alone! Not being aarta and arthaarthi bhaktas! Only jignaasu bhakti. Anatma will always have problems! Danam, pilgrimage only for improving mind!

Mano nigrahah lakshanaani... only purpose.....daanam, swa-dharma, niyama (don't), yama (dos) (chp UG-14, 12+12).

Virtue + strong/courageous mind (whatever happens, let it! That kind of mind) + informed mind (atma + anatma viveka) 

greatest yoga = working for this kind of mind. After refining...enlightening (S-M-Nd)...(shama kaaranam uchyate).

v-47

After religious purposes are served, may you come to enquiry. That transition from religion to spiritual is important.

Whose mind is samaahitam (focused) and prashaantam (calm)...that means, religion has served its purpose. Hence, no prayojanam of daanam etc. Now, S-M-Nd

If the mind is not samyatam (Rajo guna dominant)...and vinashyat (Tamo guna) then, what is the point of religion...again!? The whole point of religion is to get this satwik mind.

FIR reduction + triple C (Calm, Confident, Cheerful)

v48

deva = indriya => control mind means controlling organs (K Up) Chariot example. Bheeshma (powerful mind here). Mind is stronger than GI and KI. That means....FIR reduction. Samyujyaat...who disciplines his mind...who has mastered his instruments (deva devah). Shama + dama...all this!

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BG-15:

3 functions of mind- knowing (gnaanam) + smrti (remembering) + apohanam (forgetfulness)

Also, 3 avasthas also because of C, Me...Krishna says- gnaanam (jaagrat) + smrti (svapna) + apohanam (sushupti)

I am the adi-guru (vedaanta krt), I am the shishya (vedavit also)...Krishna says...Subject matter is also Me. Sagunam B in veda purva. Nirgunam B in veda anta. Hence, saguna..nirguna rupena...I in all the vedas

Final topic now: Meaning of purushottama (16 verse onwards)

3 purushas: kshara purusha - great...akshara purusha - greater....uttama-purusha - greatest. I am uttama-purusha...in my Real Nature...Krishna says! Uttama-purusha becomes "purusha-uttama"...purushottama.. 

What is kshara purusha? All beings, elements...all perishable...hence kshara purusha...the entire universe

Kootastha = akshara purusha. Here, Kootastha is special. In BG-12..kootastham achalam dhruvum...is B there. But here, kootastha means Maya. Maya is eternal (changinngly eternal) but B is changelessly eternal. But there are NO 2 things. B is real...satyam. Maya is not counted, because Maya cannot exist without B. Hence, Maya is mithya. Hence, advaita always holds.

Koota rupena tishthati- that which exists fakely...falsely....that which appears (sthah) real. This is the meaning here.

Koote tishthati- that which remains IN IN illusory....reality is there to support the illusion. Hence, Brahman. This is the meaning in Chp 12.

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Kshara purusha is made up of matter..inert. Akshara purusha...seed form of universe...Maya...is also inert! There is a 3rd purusha...chaitanya swarupa...C is not part product property of kshara or akshara. Hence, anyah. Another name = paramatma. (upadrasha anumanta cha (BG-13) udaahrta..mentioned in the veda. Bibharti...C supports...It gives.."sat", "chit" and "ananda".  Maya's existence is provided by Brahman. Kshara purusha is unreal. Akshara purusha is unreal..because of borrowed existence. Uttama purusha is real...it independently exists. Titles given...(a) paramatma (b) avyaya (changeless..nirvikara) avikaaraya shudhhaaya (VS is talking about Nirgunam Brahman...C...Uttama Purusha here!) (c) Ishvara

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Since I am superior to both the universe and to maya..hence, I am purusha-uttama...well known in the Veda! And in world also....when we name children...we name by Lord's name.

Purusha- puurayati sarvam... to fill up...that C...that Brahman. 

How is kshara purusha...as purusha? This is also pervaded by existence. C is there even in kshara...even in table...vyakta nama-rupa sahita purusha! 

Avyakta naama-rupa sahita purusha - akshara purusha. 

Arahita nama-rupa - uttama purusha

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v-19

Paraa prakrti and apara prakrti of Chp-7 is here renamed here! 

Knowledge of purushottama is the liberating knowledge. Purushottma is not visible, but it is the E, it is the C. In each one of us, all 3 purushas are there. Kaarana shariram - Akshara purusha ...Sthu + Sukshma shariram- Kshara purusha. But "Aham" is uttama purusha! Even in Sanskrit grammar!!

One who understands....he knows everything...because brahmagnya is sarvagya...because B is sarvam...he worships me....bhajati...with this type of knowledge!!!  Mu Upa...eka vignyaanena sarva vignyaanam. Gnaani prays...as "appreciation"...gratitudinal namaskaram.

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v-20

I have given the entire teaching...guhyatamam...known by very few people....because I can say..."You are everything"..and also say..."I am everything!" Then alone...I am a gnaani bhakta...both these statements must be meaningful! Buddhimaan...he alone is a gnaani. He alone can claim..."i am purnah"..krta-krtyah...totally fulfilled. No FOMO!!!! 

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A.P:

Sayashchaayam purushe- Ananda in myself and the ananda in HG are the same. This is the original ananda.

Love => source of happiness. ananda => premaatmakam. For everything else, love is there...only when it is a source of happiness. It is conditional. Yagnaavalkya. But love for ourself...is unconditional. 

Self love is there...it shows...because we want to be there all the time. That means...ananda must be the essential nature...in us. This is yukti.

Whatever is natural...we dont try to remove. Hence, ananda is our essential nature. This is yukti.

Atma is ananda swarupa- this is a shruti fact. Yukti is only supportive.

Tai Up special: Ananda based maha-vakya. In all other places, it is C based maha vakya. Remember this!

Phalam: upasankramanam (dropping) shruti. No mamakaara (6th kosha...Vidyaranya says!!) in external world (gnaani). Drops ahankara in each kosha. It is an intellectual dropping. Biological pain will not go. But the intellectual conclusion...that I am the body...will go. You experience the pain. Hence, you are not the body! I am ananda swarupa...is the conclusion....regardless of the mind's conditions.

This is jeevan mukti. 

Anuvaka 8 is over.

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Final Anuvaka...Anuvaka 9. Rik mantra quotation. 1 followed by 22 0s- highest exeperiential ananda. Even this is a droplet (Br up) says...compared to original! "maatraam upajeevanti" (Chp 4-section-3?) Swayam-jyoti braahmanam. Even in Br Up- ananda meemamsa like Tai Up. Remember this!

Gradations- 100 times. 11 levels. Hence, 22 zeroes! Even this ananda is "lesha" compared to brahmananda. Binduvat! Maneesha Panchakam also (shakraadayoh nirvrtaa)! Note: experiential ananda is NOT a "part" of brahmananda. But infinite has no parts! S-C-Ananda are partless. Reflected face is not a part of original face! Mithya is "as though" a part of satyam.

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Words fail....because it is infinite (brahmananda)...cannot conceive also...It should be owned up alone. Such a person...has no second thing...and hence...no fear! If there is a second thing, it is mithya...which cannot touch satyam.

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US (Chp 14 v-33)

Nd- jeeva bhava durbali karanam...brahma bhava prabali karanam (based on Br Up...Yagn/Maitreyi samvaada) To push the knowledge into subconscious. When the knowledge is available effortlessly, it is nishtha. Else- Nd.

33- CB and C distinction. CB it imitates (anukaari) anatma. It is categorized as anatma. C has no fluctuations. I am like mulavar (does not travel). CB is like utsavar (it travels).

34- CB fluctuates. I am free from praana. prana- V-satyam. I am free from mind - amnaskasya. Hence, asanga...asansargi. Drshey- C. Later- we have E meditation. That is also important. Else, as C, I will feel "located". Ananda dhyaanam is also important! Second line- vyomavat => existence. Katham kaaryam (saadhanam here) bhavet- Rebuttal for samuchhaya vaadi. How to do any more action? Moksha is not a saadhyam. It is siddha. Saadhya moksha is also a vaasana. Has to be demolished with "siddha moksha"..my nature.  No more saadhana. 

35. Calming down saadhana? Who is restless? I dont have restlessness and requirement of resting! Handling of mind is alone that is required- it is also lokasangraha! asamaadhim- restlessness. I am nirvikara. For gnaana praapti- mind needs to be restful. But once shravanam is over....restlessness need not be countered. Who is impure? I am vishuddhah, brahman. Mind may have issues. We handle the mind. Distancing from the mind is Nd. After Nd, deal with the mind. Don't mix up anatma handling and anatma distancing!!  I dont have any papam (vipaapmanah).  

36. Anatma distancing meditation. Sometimes, anatma is seen as mithya. Here, distancing meditation. What is the relationship between atma and anatma? Adhyaasa adhishthaana sambandha- anatma is an appearance on atma. I am sarvagah. Dont have to travel to gaya etc! Best teertham- maanasa teertham. This is the best teertham. Achalah aham. I am partless. Na urdhvam...etc. No travel! I limited you...a disciple says...while going on pilgrimage. Na adhah...who am nishkala..partless...and agunatvatah...with no attribute...as a part of me.

Result of all this- FIR reduction + Triple C!!!

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BS-30

Jignyaasa- desiring to conduct vedantic enquiry. No brahman enquiry without vedanta!! Else- "speculative enquiry". Goal is knowledge. It gives liberation because it removes avidya...which is cause of samsara. (avidya->kaama->karma->phalam-> punar janma). "One should enquire"...not even "desiring to enquire".

Adhyaasa bhashyam ends with "atma enquiry". Vyasa says "brahma". Hence, "knowing brahman status of atma is brahma vidya!" This aikyam is important. Hence, this connection is pointed out...between atma and brahman now.

Is brahman known or unknown...PP asks. If known...no need. If not known, you cannot!! Hence, stop all this....brahman enquiry....says PP! Answer is- brahman is partially known. That is the problem! Partial knowledge is the cause of misconception! Hence- enquiry. Brahman enquiry is for "total knowledge". In india, everything has vedanta! Even for scolding- "pandaaram" => sanyasi! Noun also qualifies adjective! The range of noun qualifies adjective..."big mountain", "big tree", "big mosquito". Bigness of big is qualified by noun! Brahman is "the big". No noun! No noun to qualify! Upa-pada abhaava!! Hence, limitlessly big...this brahman! No time and space also- Only veda talks about this. Veda introduces brahman. Shuddhatvam etc. are corollaries...even C. Grammatical derivation of B...Shankara says here....will give all this...brahman has to be atma...because that alone is imperishable...the observed is always changing.

Brahman's existence cannot be questioned? Because it is you! Asan eva sa bhavati...asad brahmeti veda chet. Same with God..."paroksha->pratyaksha->aparoksha (Me)"

Up also interchanges Brahman (Tai Up) and atma (Ait Up). 

So..brahman is known as "I the atma". Now..."I am" is known...but not "as brahman". That comes now...that atma is not clearly understood as brahman. List of misconceptions..Shankara gives here- common man understands only as body,  chaarvaka also..."deham praanam api..." (D.stotram)...mind is atma...(this is also charvaka)...vignaanamayam (kshanikam...vrtti gnaanam...he takes as C...as atma...this is yogachara..buddhism)...in sleep...blankness...shunyam is the adhisthanam..(shunyavada..maadhyamika). Others take atma as "material producing conciousness...(N-V) taarkika matam"

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A.B

katara sa atma. Implies 2. => which is the real atma? The prana that entered thru the feet or atma that entered thru the head? The prana (sukshma shariram) is a karnam alone. That's why the Up says "yena va", "yena va". Hence, this is an instrument and excluded. Hence, paarisheshena nyaayena...(as per Shankara)...the atma that "entered" thru the head...is the real atma. It's not that it "entered", since it is everywhere...but it is "available". This atma is pragyaanam. This is swarupa gnaanam.

Every vrtti gnaanam = Vrttti + CB. Atma is perceiver. Vrtti gnaanam is again instrument. Hence, all this pragnyaanam...vigynaanam...(that huge portion) is variable and V.satyam. Content of every vrtti gnaanam is swarupa gnyaanam. All the vrtti gnaanam "words"...by implication...is the "name" of swarupa gnaanam. Pratibodha viditam. Even in aham vrtti....swarupa gnaana is present. 

dhrti-vashah....etc. 16 words...all names of "swarupa gnaanam" by implication...though immediate meaning is vrtti-gnaanam (all 16 of them).

All this ...the rishis got during their enquiry!

saakshi pratyakshm (perception of internal world) and indriya pratyaksham (perception of external world)

16 vrtti gnanam- 

(1) samgnyaanam- self existence I feel within the periphery of the body (I sense) (aham vrtti + CB makes us feel localized). In sushupti...no aham vrtti. Hence- no localization (eke atma pratyaya saaram..this i thought)

(2) aagnaanam- self awareness in ishvara/yogi..."so kaamayata". That is also vrtti gnaanam

(3) vignaanam- art and science

(4) pragnyaanam- here, it refers to vrtti gnaanam. Later this same word is also used for swarupa gnaanam. taatkaalika pratibha....knowledge comes as a flash! No process of thnking here. 

(5) Medha- grantha dhaarana saamarthyam (remembering the text...not even the meaning!)

(6)  Drshti- sense perception (though eye is mentioned here)

(7) Dhrti- power to sustain any activity. Will.

(8) Mati- any thinking process...

(9) maneesha- independent swaatanttyam..thinking! (speculative thinking)

(10) jyuti- experience of pain (body/mind)...rujah...due to roga.

(11) smrti- recollection

(12) sankalpa- identifying an object specifically...samyak kalpana...perceiving colors..

(13) kratuh - decision

(14) asuh - any mental activity for living/livelihood!

(15) kaamah- desire..trshna/aakaanksha...which has not been acquired...asannihta...

(16) vashah- desire for a partner, companionship.

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Med-10

Expressions of bhakti- japa, parayanam etc. 

best expression- Following instructions of the Lord..found in the scriptures.

Vaak tapas- mentioned in scripture.

Vaak-devi, vaani, saraswati- speech personified.

Powerful- both positive and negative (speech)

Most beautiful ornament we can wear.

(1) yogasya prathamam dwaram- vaak nirodhah (VC)

Auto-suggestion- avoid impulsive speech.

(2) vaag-devi...vadanaambuje...vasatu mey 

even a simple sorry...is sometimes enough. This introspection each day is needed.

(3) avicharya na vaktavyam...vaktavyam suvichaaritam....

     kincha tatraiva vaktavyam...yatroktam saphalam bhavet

(4) kshema iti vaachi....yoga-kshema iti praanapaanayoh

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Shivaratri- Religion and Spirituality

Festival for both.

Difference between the 2- religion and spirituality.

Both based on Veda.

Veda purva- for religious life. Jaimini...athaato dharma jignyaasa

Spiritual life- His guru-Vyasa. Athato brahma jignyaasa.

Science is also based on faith- faith in sense organs! Hence, faith is not an issue.

Religion- (1) Faith in veda, (2) faith in God. Before origination of creation- something must have been there. This is jagat kaaranam. (3) devotional exercises- for which various forms are given...for the formless. The world itself...is bhagavan. "bhur-ambhaam...pumaan" (D.S). Kaaya, vaak, manah... All these are devotional exercises. We use these for aarta-arthaarthi... (aartaanaam aarti hantaaram).

Purpose is "internal transformation". UG- "sarvey mano-nigraha lakshananta" 

"manah eva manushyaanaam bandha-mokshayoh". (UG-18)

Internal- (1) cleaner-mind (healthier mind). Be a "mental gardener". Pray for this! Better karta (2) Stronger mind. Maatra-sparshaa...(BG-2). Yad-yad bhavatu bhagavan...I am ready for everything! Better bhokta.

Part of religion is "study of scripture with meaning"- Entire world is changing! Something which does not change- Absolute Reality- cannot access thru sense organs. Supports the changing universe. Universe-relatively real. Changing world- jiva-jagat-ishvara. Reality supports all 3. This is brahman. This enquiry is the real goal of human life! "asato ma..." (everything is asat...give me that knowledge. lead me to that immortality). Ashochyaan....(BG-2)...."abhayam pratishthaam vindate". This is moksha. Some rare people in this knowledge. This is spirituality. It is a pursuit of gnaanam- second part of veda. With a guru's guidance. UG-5-5- can cut down religious life also. This is an intellectual pursuit. We will learn- "na hanyate.." "janma-mrtyu...." etat saamaagaayan aaste..."aham annam..." This is the result (Tai Up). Let Shivatri help us...in both religious and spiritual life!

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AB.

Vrtti gnaanam becomes revealer of swarupa gnaanam.

Vrtti gnaanam- (1) Vrtti (impermanent) (2) CB (impermanent) (3) Chit (permanent). 

Vyaavrttam (variable) and "anu-vrttam" (non-variable...in and thru). In sushupti- even CB is resolved...but Chit continues. Hence- pratibodha viditam.

16 items! With mind- atma becomes experiencer. Thoughts are also instruments of knowledge. This atma is the same as the creator atma...hence..brahmanah...

"Instrumental thought becomes the indicator of experiencer atma". All these are secondary-names...for atma! "guna-naamadheyaani" (secondary means). Pragnyaanam- swarupa gnaanam. Thru bhaaga-tyaga lakshana...each thought reveals atma. 

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UG - chp 23

17 - Jiva has always been there. Amulam. Who is the jiva? "Sth S, Su S, Kaa S, CB". Bahu-rupa-rupitam: We keep acquiring Sth S...repeatedly. We become visible and invisible...cyclically. This is the jiva...the ahankara.

mano-vachah-praana-sharira-karma. Jiva identifies with these instead of claiming I am the C!

Mano-vachah-praana- Su Sh

Sharira- Sth Sh

Karma - "associating with" (note: in this context).

Gain gnaanam....that I am not these...but I am C....weaken this ahankara...

Ahankara with prarabdha...will be problematic.

No resistance...=> problems get de-magnified. 

Falsified ahankara continues... This is jivan mukti.

At the time of videha mukti...ahankara merges into cosmic ahankara of  ishvara...gnaana surya...ice-berg ahankara...melts...and becomes ocean of ishvara.

gnaana asinaa...chhitvaa...munih: During jivan mukti...gaam vichararati munih...without desire and attachment...atrshnah

how a jiva is....and how a gnaani looks at himself...and moves about in the world....

amulam etat bahu-rupa-rupitam

mano-vachah-praana-sharira-karma

gnaanaasino upaasanayaa shitena

chhitvaa munir gaam vichanti atrshnah

Gnaana-asinaa...sword of gnaanam..cut the ahankaara...what is that gnaanam?

gnaanam = vivekah...discrimination....that means...discrimination between what and what? Satyam and mithya....atma and anatma...atma and ahankara....paaramaarthikam and vyaavahaarikam...

anatma + CB = ahankara. Atma is not anatma, not CB. It is the Chit! I am atma...should be claimed. 

How to get this knowledge? 

nigamah = aagamah = shruti = vedanta vaakyam. (need not be in sanskrit). 

tapah = disciplines to prepare the mind to receivt this knowledge.

(cost of book muulyam: shraddhaa! That shraddhaa is required...)

pratyaksham=dream experiences...and jaagrat ..(avasthaa traya saakshi)

aitihyam = upadesha, sampradaaya

anumaanam = logic (teaching should not contradict intellect). (mananam). No blind faith. 

All this...gnaana saadhanam...

whatever (yat) exists before and after...that alone exists in the middle...clay alone...not pot..even now!

we can "say pot"...for vyavhaara...but in the mind...the vision should be of clay! Like that...one brahman...(as the world also). Mu Up and BG-4...brahaarpanam...

what is there then? Kaalah and hetuh

kalayati...that which makes eveything known...that is kaala (in this context...Shridhara swami's commentary). Hence, kaalah = C.

Hetuh = Sat atma...existence... (Sat-chit atma...is alone...exists all the time...even now...as the world also).

What is that knowledge...(that the gnaani has)...how to gain it (SCS)....and what is the vision of the gnaani....

gnaanam viveko nigmas tapashcha

pratyaksham aitihyam athaanumaanam

aadyantayorasya yadeva kevalam

kaalashcha hetushcha tadeva madhye

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v19:

when it is abstract...give an example! gold and ornament...for the "knownness" and "existence"

Gold alone was there before purustaad and after...pashchaat...

apadesha = names

world is word...with brahman! Maya does this superimposition...based on law of karma.

All worldly objects...are nothing but brahman..."he says aham" here...We should also be able to say this...

"aham asya (vishvasya) tadvat" (kaalah + hetu). Like a waker says...after a dream...I am all that...

First 3 lines...example...

yathaa hiranyam svakrtam purastaad

pashchaat cha  sarvasya hiranmayasya

tadeva madhye vyavahaaryamaanam

naanaa apadeshair aham asya tadvat

------

v20:

Maa Up: tureeyam..(kaarikaa)...Up says "chaturtham". Tureeyam is kaarika.

Vishvah is first, taijasa is second, praagnya is third... C is none of these. C is not the waker, dreamer, sleeper... Naantah pragnyam. Tureeyam = C...with tureyna...the world is pervaded...with C and existence..the whole world is pervaded.

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UG-18:

43-58 Bhikshu Geeta

padartha vs vishaya. World is a padartha. Mind's attitude...whether the object becomes binding or not. Vishati...badhnaati iti vishayah. Indriyasyendriyasya arthe...(BG-3). Fenced area. 

Method-1: KY method- No vishaya. Prasaada...no attachment/aversion. Everything is from the Lord. Prasada is also calmness. Prasidati. Tough...but only method.

Method-2: GY method- Everything is mithya! Consequences are also mithya.

Bhikshu assumes..method-2- assumes we are "senior students". "Gunaaha guneshu vartantey".

Both are attitudes. Both comes from the mind. Hence- mind decides!! Hence, mind is the most important thing.

V-43: Manah eva kaaranam. param kaaranam aamananti. 6 factors.

How mind is responsible- 44 to 50. 

AB: raagechha sukha-dukkhaadi....budhhau satyaam pravarte...sushuptau naasti tan-nashe...tasmaat buddhe tu na atmanah.

Anvaya vyatireka method to prove...everything is because of mind.

v-48: Mind is powerful. It will push the body and sense organs! Senses- deva. Mind- deva-devah. Suppose I train the mind..it obeys. Raaga-dveshau...(BG-2)....thru method-1/method-2....deva-deva-devah!!! He is a yogi. Is mind- instrument or master? 

v-49: who has let the mind go wild! 

maa-gachha tvam itas tato girisha bho....mayyeva vaasam kuru....swamin aadikiraata maamaka mana...kaantaara seemaantarey...vartante bahusho mrgaa madajusho maatsarya-mohaadayah...taan-hatvaa mrgayaa vinoda ruchitaa...laabham cha sampraapsyasi (SL)

kechit na vijitya- many people don't manage the mind....Mind is like an elephant in rut. Durjayam...shatrum...such a mind...asayha vegam....impulsive..aruntudam...senses/body get sick because of the mind! Such a mind..."na vijitya". Kurvanti vigraham....they fight with the world!!!

vigraham here is fight. Asat vigraham- non-enemy in the world! Martyaih- mortal 

Kali yuga- fight. 3 grps divsion: mitra-udaaseena-ari. Why all this? Extrovertedness...the problem. "kashchit dheerah...aavrtta chakshuh" (KUp)

v-50 concludes- how manah causes.

Dont see myself as C. C is not part/product/property of mind. Take the body as me. deham...also...mano-maatram- body is product of mind!! Why so? Type of body...based on punya-paapam, based on karma, based on desire, based on mind!!! Idam grheetvaa...I am the body...My body..."aham and mama"...andha-dhiyah...ignorant intellect. I experience the body....we conclude...I am the body. Vedanta says reverse...I experience the body...I am not the body!! This is andha dhiyah...This is me...That is you...eshah aham...anyah ayam...iti bhramaa...Actually...we are all Atma. All bodies are body of atma. This is samsara...bhramanti...searching for PSH...samsara...whose boundary is not known! Hence...mind should be disciplined and enlightened.

Mind discipline + mind enlightenment!

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bs-

vachaspati mishra (bhaamati)- if there is no doubt...and if there is no prayojanam- no enquiry needed!! brahman enquiry...(is brahman jagat kaaranam? is brahman vedanta vishayatvam...? is brahman same as atma?) Hence, enquiry since there is doubt. Atma- ekah/anekah? deha-prana..atma? aikyam with brahman?

There is prayojanam- samsara nivrrti...Hence enquiry!

(1) brahman enquiry (2) atma enquiry (3) independent shastra status to vedanta (anubandha chatushtayam different?)

here...brahman known/unknown? known...but not completely...each time you say "I am", brahman is recognized! But we do not know "I am brahman". 

naastika darshanaani:

------------------------

chaarvaaka/common man- atma is sentient body. chaarvaaka-2 = indriyaani is atma. chaarvaaka-3=Mind is atma, Buddhism-1- momentary consciousness is atma. Buddism-2- between 2 thoughts..shunya..that is atma! (Jaina- atma same as size of body....)

aastika darshanaani:

-----------------------

N-V= real samsari, atma is saguna (iccha dvesha in atma), karta/bhokta (freewill belongs to atma), Saankhya: Atma is not karta...anatma alone...prakrti. Bhokta alone is atma! Not karta which is prakrti! (Prashna bhashyam) No ishvara! Prakrti creates the world! No chetana kaaranam. Yoga= there is ishvara. He makes prakriti evolve into jagat. Ishvara is only nimitta kaaranam...not upaadaana kaaranam.

Vedantin's 

atma sah (ishvara) bhoktuh (jiva here) - No ishvara different and distant from jiva! MV! Aham atma gudakesha (BG-10)

Brahma vichara has to be through vedanta vichara only. Shruti should be supported with yukti and anubhava (avastha traya)- Logic in keeping with vedanta...This alone gives nishshreyasam.

Shastra dvaya vaada- different anubandha chatushtayam.

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AB:

Every vrtti gnaanam becomes a revealer of swarupa gnaanam. Thought + CB are both impermanent. Chit alone is permanent. 

vyaavrttaasu anuvartamaanam aham iti antah spurantam sada- DS.

jaagrat swapna sushuptishu- C continues - MP

Pratibodha viditam matam - Ke Up

16 vrtti gnaanams listed

ushan ha vai (K Up) from "vash" only. 

(kaama (acquired desire) and vashah (instinctive desire) difference)

Atma is "experiencer" along with mind. (atma vaa idam ekam eva agre aaseet)

Every thought gives experiencer status to atma. From the moving cycle wheel, I infer the rider. Like that...every thought. We do bhaaga-tyaaga lakshana.

Pragnyaanam is atma in this section.

1-4-7 Br Up: Atma gets name of "praana" when associated with living functions (breathing etc.)- Shrotrasya shrotram (ke Up) etc.

Thus, the seekers arrived at "enclosed C" tvam pada. Creator C is tat pada. They are the same.

Mantra-3: MV !!

pragyaanam brahma....

Atma va idam ekam eva agrey aaseet is the same as "entered C"!

"I" am the srishti-sthiti-laya kaaranam. Maiyyeva...(Kai Up)

From brahmaa onwards...pancha-bhutaani....4 types of beings...jaraayujam etc....all are "Me"! Aham eva idam sarvam. 

Reverse order- first says..."enclosed C" = "HG's C (sagunam brahma)..C in samashti sukshma shariram" HG appears as taijasah..."praanah pragnyaatma". OC "enters" (Tai Up). RC "enters" (Chh 6 chpter) (here also).  That HG also...I am. Indra also... (1-3)...discovery of brahman...idam brahma drashatavaan...idam drashtavaan = indrah! (every gnaani is given a title of indra)...Shankara says...you can take both meanings of Indra...(gnaani/deva-raaja)..."eshah aham eva"...all this is Me...!

Have to replace jiva bhava with brahma bhava....not "add brahma" retaining jiva bhava!!! Hence- worry etc. continue. Prajapati (= HG, = Virat both possible)....here...virat...HG is not visible. In A-Up...from that whole..viraat...everything came...(1-1-3, 1-1-4)...loka-paala srishti, loka srishti etc. everything came from "Virat"...from prajaapati. I am this Prajapati also!

Up enjoys enumerating....hence...instead of saying.."I am all"...it enumerates each point...Vibhuti yoga (BG-10)....that also...advaitin says..."I am all this too"!

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(US-47)

Revision of teaching- initially, we say "baddha to mukta" but finally, we say....no corridor connecting badhha and mukta. Hence, "no becoming" muktah. Purpose of shravanam is....education...that we are a mixture of atma and anatma. Anatma with CB is ahankara. Ahankara is anatma. Ahankara + saakshi chaitanyam. This differentiation is important- the real me is saakshi. Ahankara has dushta chatushtayam. It is affected by karma....even a gnani's. Hence, both meditation is needed- ahankara durbali karanam....brahma bhaava prabali karanam. Like sun and stars. We don't see the stars in the brightness of the sun.

Here saakshi....

(37) self ignorance is also (as though) not there in me...

ignorance is also mithya...in mind alone. ..tamah na vidyate...both muula agananam and tuula.

Hence, i am "nitya mukta". Hence, "no saadhanam for me"...katham kaaryam....adya ...today!

Eeven desire is fine..if it is non-binding. "ichham tu koti vastuni....na baadhah" (panchadashi).

(38) No worries...invoke saakshi. I am amanaskah. Kaa chitaa...kaa kriyaa...I am anindriyah..

"Apraano"..(Mu Up). These words are satyam.

(39) No worry regarding kaala (panchaanga...tithi...vaara..etc.) No desha...No dik...No naimittika karma...No niyama for Nd. For me dhyaayah on atma....no dependence on kaala.

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AP (140-150)

No fear. Not even punar-janma bhayam. Why no fear?

(141) kim aham saadhunaakaravam....portion. Occupied by the past. Not for a gnaani. No "fe-de-re-l" problem (fear, depression, regret, loneliness!) Yastu atmarati (BG-3). 

(142) omissions and commissions...only for karta..."iti matvaa na sajjate" (BG-3). "na punyam...na paapam" Every sinner has a future...every saint has a past. Don't meditate on the past! He meditates .."sprnutey" (strengthens, pleasing both meanings) himself as "atma". For this, Nd.

(143) Gnani looks at everything as mithya...Atma alone appears as all mithya also...Punya-paapa does not affect "Me". Hence... saamagaana...how gnaani looks at everything...as himself. I am in the form of jiva-jagat-ishvara. (Chp 3 of Tai). This is sarvaatma bhaava. 

(144-145)  Annam- food for eyes/ears also....I am. Annaadah also I am. Shloka...connection...sambandha krt...ishvara...as karma-phala-daata. I am prathamajah...HG also. BG-10 is also my glories...gnaani says. 

(145) Bhrgu is student...and Varuna...father...is the teacher. Tapas- vedantic enquiry. Mukhya saadhanam is vichara.  

(146) 80 sections Maha-narayana up. Of these 78-79-80 anuvakas. 12 disciplines.

These are supportive sadhanas. Primary sadhana is vichara. (1) satyam (2) Tapas (3 types in BG-17) (3) damah (4) shanti (5) daanam (6) dharma (7) prajaa (8) agnayah (ritualistic fires) (9) agnihotram (10) yaaga (chaturmaasya) (11) yoga (dhyaanam) (12) nyaasa  (sanyasa)...all this for culmination in vichaara.

(147) sanyaasa- greatest supportive sadhana (among these 12). But note- vichara is still primary! Let him meditate pn his higher nature using omkara (silence as turiyam etc.)...iti yunjeeta.

80th- sanyasi's life is like a vedic yaaga. Every part of his body- shraddhaa patni...water drunk like soma juice...hair like darbha...manyu pashu (to be sacrificed)! Veda-shikhaa...

(148) His day and night are like darsha-purnamaasa yaaga! Jivanam satra tulyam (satram = yaaga). yat yat karma karomi...like that! 

If a person meditates on a gnaani (80th ) (as above)...he is a yogi sevakah...he will also get krama-mukti. 

(149) If such a gnaani upasaka...he will die in uttarayana....brahma lokam praapya....If his punya is less..he will go to chandra-lokah...he will die in dakshinayana. He will come back. This is the glory of a gnani.

(150) Whoever follows this AP...(chp2 Tai Up)...jignaasu....and practicing sadhana...(supportive and primary sadhana)...let them be blessed by vidyateertha...(vidyaranya's guru) and who is now maheshvara.

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Med-11:

durjana sajjano bhuyaat (introduced)

(1) 3 promises to bhagavan

(2) Vaak tapas- BG-17 anudvegakaram....etc. (4 filters)

If it is not necessary to talk, it is necessary not to talk.

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UG-18-191

Gnaanam- moksha result. By-product- strong mind and a mind that can endure.

jaatu karmaani....(BG-3). Have to perform action. Result will come. Either use prasaada bhavana or use gnaanam. Suffering is also considered as tapas. Then, it contributes to spiritual song. "tumba kudam"- you purified me...thru suffering also! Here...gnaanam method. 

V-43: world is not the cause of pain! Mind alone...ignorant mind. 

v-50: gnaani- nirmamo nirahankarah....opposite is mentioned here. tamasi- samsaara- gloomy face!

v-51: How gnaani views... 6 items...in v-43...here, janah is considered.  Gnaani is not in triangular format. Bodies-minds are different..but I am atma. Sarvabhutastham aatmaanam(BG-6). Bhu-padau..(VS) Gnaani is like vishvarupa ishvara. No attachment to his body or any body. He looks at everything as anatma. Anatma is interacting...all the time. In that...results come. Teeth and tongue- hardest and softest part!! Sometimes, tooth bites the tongue! Teeth is me, tongue is me! Entire universe is like this...for a gnaani. How can you get angry with anyone? No hatred...though there may be pain. I...the atma is not affected. Claim atma as myself...and accept the problem of anatma. This is the message.

Janah here is body. Tat bhauma...everything is paancha--bhautikam (sharirayoh). Yad-yad bhavyam...

We dont hate! Katamaaya kupyet- whom to cry to!? 

v-52: Devata here. So what? Devatas are also product of creation. Vikarayoh (devata). Leg slips while walking. Fracture in hand! Vishnu- devata of feet. Indra- devata of hand. Vishnu affected indra!! All this happens because of karma. All this is happening in anatma (CB is also anatma). For bhagavan..all devatas are like limbs. (yo yo...BG-7). Gnaani also claims them as me....yes, devatas also. 

v-53: Atma here. Pain also is helpful..."sishyasteham..." Turn to sprituality only after that. If atma is the cause for pleasure and pain...you cannot complain about anatma...(because atma is causing!) That means atma has the nature to cause sukham and dukham...Then, cannot complain about both!! You cannot complain about nature of something (heat of fire)! Nija swabhava (This is just hypothetical...atma is never the cause of pain). Argument 2: There is no second real thing! Hence, pain is also mithya. Abide in atma and go through suffering also. If paropakara is possible...do that. Gunaateeta sa uchyate. 

v-54: graha. grha-pravesha not graha-pravesha! Graha is also anatma. Planetary positions are indicative of the type of prarabdha. Karma is the cause...not the planet! Even if it affects...it is anatma vs anatma. Maatraasparsha...(BG-2). Atma has no planetary chart....at time of birth! Atma is never born (na jaayate)...janasya (body here!)

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(Ch-Up AP-1)

Sat-vidya (Ch 6), Bhuma-vidya (Chp 7), Avasthaa traya chit vidya (Ch 8)

adhyaaya (Chapter), khanda (Section) and mantra within that.

Khanda-1: dialogue between shvetaktu and uddaalaka.

(1) Shvetaketu received this knowledge from Aaruni-Uddaalaka. Same wisdom I will present for easy understanding.

(2) After 12 years, Shvetaketu comes back from study. Father asks, "Did you ask for that, knowing which, everything else is known!" Son says, "I don't think my guru knew that!" Son had so much garva (anuuchaanamaani). Later, he becomes humble..."shishyasteham" (BG-2) and asks his father to teach. This teaching is ati-vismayam. Why? Because this wisdom is extra-ordinary...knowing One...everything else is known! Pratyang-mukhi-kartum- Turning the attention towards his own ignorance ...making him introspective.

(3) What is ati-vismayam? Cause is the truth. If you remove the cause, the effect will entirely collapse (ornament and gold). Knowing which...ashrutam shrutam bhavet...amatam matam bhavet...everything unknown becomes known...avignyaatam vignyaatam.

(4) Sh wonders- eka vignaanena...eka vignayaanam. This sarva-vignaanam is not seen in the world! By knowing Rig veda, Yajur veda is not got! Alaukikam- not commonly possible.

(5) Father gives example to show it is possible. maa evam- dont think like that! mrd-hema-loheshu (loha: nail-cutter made of metal: nakha-nikrttanena!!!) "mayam" means product. 

(6) "Vikaaraaha" Special enquiry not in Up. You will know only gold part of ornament...not the ornaments' details...aakrti (shapes of sharaavah (jug)) etc. is not known....yadi uchyeta...so what!? na budhyataam! 

(7) Does not know the shape (adheya)...but knows the support (aadhaara). Pot means...it has both parts. In vedanta, everywhere mixture. We need to sort out.

(8) Even if you know one part...it is as if...you have known the whole. If a person has touched the tail of cow (go-puchha)...we say go-puja! Gavaam angesu tishthanti bhuvanaani chaturdasha- cow is vishwarupa ishvara/ishvari!! Hence- aadhara gnaanam is enough! 

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BG-23:

Chp22- KY and Upasana yoga

Chp 23- Krishna voluntarily presents GY indicating that KY + upasana are incomplete. We can postpone, but we cannot skip. 

1-9: GY summary

10-11: Uddhava's question. Who is the samsari? Atma cannot experience samsara. Anatma being jadam, cannot! Then, who? 2 chapters are solid vedanta- Chp 8 (Bhikshu Geeta) and Chp 23.

The problem is for the jiva (mixture of atma + anatma)- 5 components (Sth S, Su S, Kaa S, CB,  chit). Traveling jiva: Su S, Kaa S, CB. 

Gnaana asinaa....for samsara removal. Jiva- lower order of reality cannot affect chit. 

v-20

samanvayena- immanent (C) (in and through the jiva, but not affected..na hanyate (BG-2)) (All this, thru shravanam)

That (turyena) alone (eva)  is reality (tadeva satyam)...that means, the rest is mithya! That is my real nature.

5th-capsule: By ignoring my higher nature, I convert life into a burden. Opposite...is my blessing! Maiyyeva sakalam jaatam.

(avastha traya saakhi mantra, maandukya kaarika)

vignaanam etat tri-avastham anga

gunatrayam kaarana-kaarya kartr

samanvayena vyatirekatashcha

yenaiva turyena tadeva satyam

v-21 

What is temporarily existing...is not really existent. It appears to exist. That temporary existence borrows the existence from the permanent. ETU - emprically useful world. World is like pot, brahman is like clay. Pot appears to exist by borrowing existence from clay. 

yat purastaad na-

yat pashchaad na

tat na madhye api

vaachaarambhanam vikaaro naamadheyam....mrttikaaa....ityeva satyam (Ch Up)

bhutam existent (world)

prasiddhan cha (known, revealed) by someone else (parena) (sakshi nitya chaitanyena)

World is never revealed by the world!

tadeva tat syaat (profound!)...hence, world is nothing but atma!! (atma vea prapanchah syaat)

Content of the world is atma/brahman

vyapadesha? = apadesha (comes earlier) = name?

iti mey maneesha = my conviction! Hence, no doubt about the validity...bhagavan's conviction!

na yat purastaad uta yan na pashchaad

madhye cha tan na vyapadesha maatram

bhutam prasiddhan cha parena yadyat

tadeva tat-syaat iti mey maneeshaa

v-22

avidyamaanaa api - even though not existent (world)  (earlier also...arthey avidyaamaaney api)

avabhaasatey yah - it appears to exist

eshah raajasa sarga - world..comes out of rajo guna of maya. hence world is called "raajasa sarga".

This world is formed...product...out of transformation...matter can never be created....hence...projected...hence...vikaarikah

avyaktaadeeni bhutaani...(BG-2) (world).

World borrows existence from brahman..."svayan jyoti" (self existent).

Who reveals existence of brahman? Brahman alone...self revealing consciousness. C is self-existent and self-revealing. Tam eva bhaatam anubhaati sarvam

atah vibhaati (it shines all the time)

brahman alone appears as the impermanent world alone...(like gold in ornaments)...

chitram vibhati- B appears in manifold aways.

B alone appears as all this...

indriya (organs)-artha (objects)-atma (mind)-vikaara (universe- pancha bhutaani)

C alone appears as matter...all the time remaining as C! This is vedanta! To appear as matter...this power is maya.

v-23

evam- This C alone appears as matter. That C is my real nature. 

brahma viveka hetubhih- all the source of knowledge- shruti-yukti-anubhava...(earlier verse)...nigamah, pratyaksham, aitihyam, anumaanam

clear knowledge from above- sputam

para apavaadena- existence is not "of any object" (like moon's moonlight). This understanding. Every obj is like moon. E is like light! This is "mithyaatva nishchaya" = "para apavaada". This is not an experiential difference. Only "congnitive" change.

vishaaradena - doubtless (negation). Conviction is important.

chhitvaa atma sandeham- manah-sandeha. Aham satyam....everything else, mithya.

upaarameta - may you withdraw from struggle (seeking happiness from the world). Don't be a beggar asking for happiness. This is the struggle. 

Anando brahmeti vijaanaat.

svaananda tushtah- claim your own nature. Every joy is "en joy". When the mirror goes away...we do not cry...(atmarati...BG-3, BG-2)

kaamukah- sense objects...akhila...all of them....upaarameta...may you become independent of them....I am ok...regardless of them....Even if the entire world is removed....purnam aadaaya....purnam alone remains...as Me.

====================================================

BS:

lakshanam + pramaanam for vastu siddhi

lakshanam = sutra-2 = janmaadasya yatah

pramaanam = sutra-3 = shastra-yonitvaat

What is the debate?

PP says...no lakshanam = yato vaacho!

PP says...no pramaanam = aprameyo hrishikesha!!

In vyaavahaarika...both lakshanam and pramaanam exist! Na nirodho...is from Paaramaarthika angle.

Lakshanam:

taTastha lakshanam = crow on the house is devadutta's home...extrinsic feature! Jagat kaaranam (Tai Up. Bhrigu) Yato vaa. In the previous sutra..."vijignyaaasasva" of this verse was used.

swarupa lakshanam = intrinsic feature = color of house = sat-chit-aananda. Will I get an "aha" moment!!!? That will be pratibimba aananda. Tai Up: satyam-gnaanam-anantam

aanando brahmeti vyjaanaat...bhutaani jaayantey

Vyasa takes tatastha lakshanam. Why? General approach through which we get an idea of brahman. Saamaanya gnaanam.

Vishesha gnaanam = swarupa gnaanam. We need both!

We start with saamaanya and go to vishesha.

Hence, here tatastha lakshanam.

Is brahman kaaranam? Is Ishvara kaaranam? Are they the same? 

By itself, brahman can never be creator also! Like atma can never be knower. It has to be along with the mind. The mixture has to be brought in. (mixture, atma with mind, mind backed by atma)

Same here- (pure brahman is not, pure maya is not (saankhya), ishvara (mixture)...both are given equal importance).

brahman is the kaaranam...atma va idam ekam eva...(assisted by maya...has to be added).

mayam tu praktim vidyaat...maayinan tu maheshvaram (Sh Up)

Why focus on brahman? Because it alone will give moksha!

bhagavaan vyasa- Shankara writes...because vyaasaaya vishnurupaaya

Janma..adi... asya (of this...entire cosmos...all the 14 lokas...objectifiable universe)..yatah...yasmaat kaaranaat...We have to add "tat brahman".

========================================================

Ai Bh:

pragnyaanam = atma entered through the head...in every vrtti gnaanam. Every vrtti gnaanam is a name of swarupa gnaanam. 

MV = pragnaanam brahma. It should culminate...I am everything. 

brahmaaji, indra, pancha-bhutaani, experiencer (BMS), experienced...(world)...all this is Me. 

All living beings...kshudra also...all this is Me. 

2 grps: sthaavara + jangamaa...all this is Me.

This is aporaksha gnaanam.

4 grps: andajaanaani, jaraayujaani, svedajaani (moisture born)...lice, udbhidjaani...trees (sthaavaram).

This is all pragnyaanam.

C is the material cause of the universe! 

pragnyaa netram => kaaranam here...

Everything has brahman...Me as kaaranam. Existence/supporter, karma-phalam giver, means of experiencing the world...(all of this, pragnyaa netram).

srishti-sthiti-layam-prakaasha kaaranam is pragranaa/brahman.

One nirguna atma appears as many - atma ekatva vaada.

================================================

UG-23:

Knowledge should help to reduce ahankara + mamakaara (mithyaatva nishchaya): Emotional mind depends on this. Triple C increases only with this.

atma sandeham chhitvaa....(brahma satyam....)...svaanandam....no kaamukah...(no outgoing mind/sense organs)...no seeking of PSH from outside..."yastu..atmarati...atmani eva santushtah".

v-24

naatmaa vapuf paarthiva indriyaani

deva                      hutaashah

mano na maamtram

ahamkrti... saamyam

How ahankara/jiva bhaava/roles must be weakened? 

Sth S you are not. Su S you are not.

Atma....you...are not paarthivam vapuh! Phy body has fire-water etc.

Body is usable for a few years...all based on karma...

vaasaamsi jeernaani...

Su S: 5 KI + 5 GI + 5 prana + mano-buddhi-chittam-ahankara 

Na indriyaani...(5 KI + 5 GI)

Na asuh ( 5 prana)

Devatas presiding over them....na devaa!

Manah dhishana satvam ahankriti....na!

Vayu jalam hutaashah (hutam ashah)

kham kshiti

artha saamyam- prkti/maya/Kaa S

Sth Su Ka S...vyatiriktah

Yad-yad bhavyam...not to solve...ready to welcome any type of future! This is Nd..and thank God for giving this courage!

v-25:

At Nd...all these verses should be used.

Vedanta is not reqd "for" moksha- for acquiring knowledge...that my nature is moksha.

All sadhana is required for knowledge. SCS is "for gnaanam". 

SCS is not a concern after gnaanam. In Nd...my anatma concern is not there...no concern for even SCS. I don't look upon myself as a seeker. I am not a saadhaka..

For this Nd...this verse...condition of anatma is not a matter of concern. Good condition...ok. Bad condition...ok. Mukti does not depend on remembrance also! So..even dementia is not a concern.

gunaatmabhih samaa (indriyaani)...what advantage? Kah? None!!!

kim gunah...what advantage

Suppose they are in loka...vikshi....extrovertedness....What then? None!!!

Mat-Dhaama- My swarupam....the gnaani who knows...the real nature of all 3...

condition of anatma...no problem!

Maatraa sparshaa....Nothing will surprise him.

Like the sky/space....gnaani. Events in world....clouds!!! gataasuun....

Selected 40 meditation verses...we went thru 20 of them....(VC).

Surya reveals presence and absence of clouds. Nothing in it for surya.

Atma reveals both presence and absence of anatma.

upetaih- present

vigatai= absent

Gnani's lifestyle...active or passive...does not matter to the gnaani who is atma essentially.

(ravi drishtaanta)

==================================================

These are all Nd verses...and also gives lifestyle of gnaani.

v-26:

Akasha drshtaanta here.

Chp 13 of BG (surya + akasha)

yathaa nabhah-

vayu-anala-ambu-bhumi gunaih (their attributes). vayu cannot dry etc.

gataa-gataih-  arrival/departure

rtu-gunaih - (gatairvartu!)...seasons will affect the body...

na sajjatey

Tatha...in the same way....aksharam brahma...(na sajjatey)...

satva-rajas-tamah malaih....cannot affect...satvam sukhe sanjayati etc.

these are samsrti (malaih)...they cause..(na sajjate)

aham matih (ahankara)...beyond ahankara....is not affected...

prakaashan cha.....(BG-14).

Lifestyle of gunaateetah

(space drshtaanta)

---------

v-27:

warning...

alertness in life...

sangah- attachment

guna => guna vikaara => anatma...(Body/things/situations)

Mind can easily form attachments

tathapi...even though there is no fall after gnaanam...still...dont take the risk.

maya rachiteshu - (daivi hyeshaa) can trap!...better to avoid risk...

parivarjanam- how to ?

through bhakti yoga- (BG-12)....5 steps...Need not go back to dvaita bhakti....

to be safe...through vedanta vichara itself....viveka...dosha darshanam...

Ma Up: tena asau krpanah smrtah...a person stuck in upasana.

Here, bhakti is Nd. avyaktam paryupaasatey

drDena..strongly...(S-M already done)

yaavat rajah kashaaya....(rajo raagaatmakam viddhi)...rajah -> manah kashaaya...

until they have become feeble....

thought may be there...but it does not come to vaachikam/kaayikam level....then we are safe.

nirasanam- very feeble...like a storm in a tea-cup. 100% purity does not exist.

Perfection...does not exist here...else, it will lead obsession in anatma.

(alertness in life)

-------------------

v-28

convalescence period- be careful (after a disease)...because if a relapse happens, it comes stronger.

Nistraigunye pathivicharataam...ko vidhi ko nishedhah...still...may you be alert.

No alertness...will have to regret later.

yathaa aamayah- disease

asaadhu chikitsya- incompletely treated

punah punah...will come again and again..

and rudati...prarohan...a plant cut will again grow....(relapse)..

evam..in same way

manah apakvaani kashaayaani- not completely roasted....turbidity of mind...rajo guna- raga-dvesha...

karma- strong enough to express in verbal and physical activity....

roasted seed cannot grow...like that it should be...

kuyoginam- careless...over confident...takes lot of risks...

bidhyati- it hurts..

sarva sangam (manah)...mind that has got sanga in anatma.

In Nd time...follow vidhi-nishedhah...as a routine...

For others also...we set an example...na buddhi bhedam

yatheeshTa chaarah (N.siddhi)...veda gives freedom...but you don't use that freedom.

(coming out of a disease example)

-----------------------

v-29 Too much warning may cause fear! Like Indra-Vrtra story for chanting...

yathendra shatruh swaritena aparaadhaat!

dont worry...like BG-6...if a person fails....be careful...but need not be frightened....

kuyogi- yoga bhrashta

kachhinah ubhaya vibhrashtah...chhinaabhram iva nashyati...apratishTo mahabaaho...vimuuDo brahmanah pathih...

No problem....

tatra tam buddhi samyogam...labhatey paurva dehikam...

ye kuyoginah (bhavanti)....they become kuyogis...(yoga bhrashTa)

because of what?

vihita antaraaya- devata/our own created obstacles.

Br Up- 1-4-10: devatas...don't want...gnaanis. No oblation then!

Hence, obstacles.

tri-dasha (devata)-upadrashtaih (caused by)...antaraayaih...vigrahah

manushyabhutaih also...obstacles..

It can come from surrounding manushya also..(obstacles...created by devatas thru family members)...

Hence- failures in spirituality...

Consolation...for not fearing too much....caused by previous shloka...

tey...they

Praaktanaa abhyasa balena- (in next life)...yoga bhrashta....(BG-6)...bhuyah yogam yunjanti..

puurvaabhyaasena tenaiva....hriyate hyvashopi sah...jignaasurapi yogasya...shabdabrahmaati vartate..

purva abhyasa...

bhuyah yogam yunjanti....

they will come back to gnaana yoga itself...

na tu karma tantram- they dont have to go thru karma-upaasana.

athaato...atha means only SCS...no karma again....

(dont worry about prev shloka warning too much)

-----------------------------------

v-30

(no more enamored by karma- prev verse)

jantuh- other ignorant people...

karma kriyate- 

karma begets more karma...PORT will expand..if you expand one in PORT..

karma trap...

kriyatey => vikriyate (sridhara awami)...stressed/agitated...

desire driven activity...(karma)

Why does he do that?

kenaapi (something or the other (vasana)) choditah => pushed by some vasana...

karta- influenced by vasana.

asau - this ignorant person (jantu) is busy...

he never comes to gnana yoga...

baalastaavat....

aanipaatah- until fall of body.

busy in one karma or other

vidvaan (yoga bhrashta (in new birth)) and gnaani both will not fall into this trap.

prakrtau sthitah api...very much in the body...BG-3 

prakti- shariram

nivrtta trishna- no more desire driven activity...

only compassion driven activity...

prajahaati yada kaamaan..

why no desire prompted actions?

sva-sukha snubhutya- happy with himself...(yastu...BG-3) and hence nivrtta trishnah

Hence- will not go back to karma again! (prev shloka explanation here- na tu karma tantram)

na karoti..na kriyate should be read again for gnani.

-----------------------------------

v-31

Explanation of prakrtau sthitau api na (karoti karma...na karma karoti...na kriyatey) ..that is explained here!

Pashyan shrvan...that is the idea!

atmastha mati- whose mind is abiding in atma. 

Sah atmanam (shariram) na veda (deham na veda)...not identified with the body..

even when the body is engaged in activity....

what type of atma (body)- 

tishthantam..(atmanam- srairam)...standing, 

aaseenam, vrajantam (walking)...shayaanam...lying down..

ukshantam...toilet activity...adantam...eating..(annam)..

any other activity...svaabhaavikam karma...

svabhavam...any action natural to body....(involuntary)...

eehamaanam...kurvantam...doing...(all this, that body)...na veda...means...not obsessed with the body....

all these are adjectives to body..atmanam...

atmastha mati....leads to all this....

----------------------------

v-32

Gnaani maneeshi) looks at world as svapna samaanam...though he interacts with the world.

after waking up, dream world...he never looks upon dream world as real.

Same...with this world...gnani wakes up to a world that is a lower order of reality.

yathaa utthaaya...(after waking up)

tirosadhaanam swaapnam jagat- disappearing dream world...

vastutayaa na manyate- he never thinks of the dream world as real.

utthaaya- yat sakshat kurute prabodha samaye...(DS)

maneeshi vastutayaa na manyate....

This world does not disappear...experience continues...but intellectually he knows this world is lower order of reality compared to me...the satyam. (Binary format!)

============================================

Med-13

SCS should be kept alive

Viveka: validity of spiritual pursuit

Should help to discover vairagyam. Attachment is natural. Lord admits. (1) Tayor na vasham aagachhet.

This makes the mind available. 

(2) Detachment from world- Indriyaarteshu vairagyam, from family- putra daara, from our body- janma-mrtyu....(BG-13)

Tayor na vasham....

Raga-dvesha dominates => we live in a private world. Me-mine fencing- like a frog in the well.

Pre-occupied...thru life with this...

Greater spiritual goals are lost sight of...

Beyond this small raga-dvesha world is the world of bhagavan...maya vibhuti of the lord....and behind this, is the changeless paraa-prakrti.

BG-Chp 10- vibhutis...beyond me-mine world.

(3) Naantosti mama..vibhutinaam....only we can appreciate....

When we open our sense organs...vibhuti everywhere!

buddhir buddhi-mataam asmi...

GY- developing the skill to appreciate the changing and changeless glory of bhagavan.

For this...no narrow pre-occupation. Me-mine obstucts all this.

Vairagyam is the only medicine for all this..

(4) Bhur-ambhaam....(DS)

May Lord help me to get vairagyam...and through that...appreciate both paraa and aparaa prakrti.

Surrounded by divinity, part of divinity, we are divine!

Durjana sajjano bhuyaat...

sarve bhavantu....

-------------------------------------------------------------------

UG-18:

Importance of mano-balam since we will run into situations which are inevitable.

KY method and GY method

KY- everything is ishvara prasada. He is inside me. Ishvara sarva bhutnaaam (BG-18) Stay with me...and allow me to go through my karma.

Here, GY method. I am the atma. Everything else is anatma, including karma and even the karta.

Nala-raama-yudhisthira....We remember them...since they also went through all this.

Karma will affect...and it will affect the body.

v-55: 

People become the medium for my karma. Hence, they are not to blame. That's why....the same person may be inimical to me. Bhikshu says...karta-karma..everything is mithya. 

Who is the karta? Not atma because nirvikara. Vedaavinaashinam (BG-2). Anatma can be many actions...but it is inert. Karta is a mysterious third entity. Mirror example. Mirror image is mithya. It is neither existent nor non-existent on its own. Seemingly existent category- anirvachana category. Hence, karta himself is questionable!

Jadaajadatve- ahankara (part nature of atma and anatma...like the mirror image...borrows from me and the reflecting medium). Ajadam - from atma.

No karta. Deha is achit. Atma...purusha...is C...shining..suparna (Mu Up).

Wedding gatecrasher...each one thinks he is from the other party!

How can you get angry with a seemingly non-existent karma?

Mithya has ETU...but not real. Sukham-dukham are all mithya. 

v-56

Kala does affect...but only anatma (body)

Maya kalpita desha-kaala... Maya throws out time... Maya is located in brahman. It cannot affect Brahman because maya is mithya. Kaala is in maya..and hence cannot affect Atma.

Kaalosmi loka- Time requires my support...but cannot affect me.

Kala - svabhava of brahman.

S-C-A - svarupa of brahman.

Kala is like heat. Atma is fire. Cold cannot destroy the ice itself.

Hence, kala cannot affect atma.

------------------------------------------------------------------------

UG-18 ending

v-57:

dvandva- sukha dukha

uparaaga- sambandhah

paratah-parasya- atma (higher than maya)

nasti...

kenachit - whatever be the source

kvapi- at anytime

kathanchana- in any manner

Unlike example...

ahankara...(ahamah)....

samsrtri rupayati- it creates samsara!

It has dvandva uparaagah

The one who has awakened to this fact....

atma is not affected by samsara...

anatma will be affected..

I am atma...

bhuta- anatma...beings...praanibhih

na bibheti...

------------------------------------------------------

v-58:

sah-aham...tarishyaami- i shall cross over...

tamah- samsara (consequence of ignorance)

duranta-paaram- shores are tough to reach (adjective to tamah)

how?

etaam paraatma nishthaam asthaaya- by resorting to abidance in my own higher nature

etaam- previous shloka (v 57)

what type of paraatma nishthaam?

In which the ancestral maharishi's are abiding adhyaasitaam (paraatma nishthaam) by purvatamaih (most ancient rishis)...trodden path

He is so confident!

with the grace of the lord...mukudaanghri...serving...nishevayaa 

Bhikshu concludes geetam

-------------------------------------------------------

Krishna picks up...

v-59:

muni (bhikshu)

nashta dravinah- he lost everything...(pareeskshya lokaan)

nirvidya- he got vairagyam

gata klamah- stress went off... (vairagyam quietens mind)

pravrajya- took to sanyasa

(some steps missed! S-M-Nd is missed here. Has to be added. Prakarana granthas are that's why important! Their study should go on together. He became a gnaani)

paryatamaana- parivraajaka sanyasi

gaam- earth

ittham asadbhih niraakrtah api- even though hurt by wicked people

swadharmaat (atma nishthaa) akampitah (never dislodged from his nature)...

He remembers the teaching- amuuum (strilinga) gaathaam aaha 

----------------------------------------------------------

v-60:

purushasya sukha dukha pradah...that which gives happiness sorrow to people

atma vibhramah- self ignorance leading to self misconception..this alone causes above sukha-dukha

na anya- nothing else causes samsara...(atma vibhramaat)

how it gives sukha-dukha...

human samsara- mitra-udaaseena-ripavah- universe is divided into these 3.

This division....thinking that some people give happiness etc. 

Samsara consists of these 3.

All this ...tamasah krtah- caused (hetu)...by ignorance.

Essence of adhyaasa bhaashyam.

Whole samsara is caused by ignorance (tamah)

Hence, only one method- knowledge alone.

-----------------------------------------------------------

 v-61:

tasmaat- therefore

sarvaatmanaa- by all means

taata-father! Uddhava! like "appaney"..."o child!"

manah dhiyaa nigrhaana- with your buddhi (knowledge)...may you restrain your mind!! (very important!)

Has emotional problems can be solved only by self knowledge. KY etc. is palliative solution...first aid.

mayi aaveshitayaa (dhiyaa)- fixed on Me...as your goal. With moksha as a goal..may you gain the knowledge

etaavaan yoga (spiritual journey) sangraha- This is the entire journey.

How to handle mind? DHIYAA.

----------------------------------------------------------

v-62:

yah etaam

bhikshunaa geetaam- (that's why the name of this chapter as bhikshu geeta)

essense of geetam

brahma nishthaam- abiding in brahman knowledge.

samaahitah- SCS

First shrvan (learn)

Then dhaarayan (retain)

Then shraavayan (sharing)

The dvandva will not affect.

dvandvaihi na abhibhuyate- the dvandvas will not overpower him.

With this Bhikshu Geeta is over! (36 min)

===========================================================

US

saakshi (C) -saakshyam (S trayam + CB) viveka here.

Saakshyam here is ahankara. Jiva bhaava etc. come from here.

C is sarvabhutastham aatmanam.

Skill- drshyate tu agryayaa budhhyaa

Viveka is important because MV is possible only now.

Real sanyasa is this saakshi-saakshyam separation. 

Done in S. In Nd, we recollect.

atyaashramasthah sakalendriyaani (Kai Up)

Allow saakshyam to prarabdha..."praarabdhyaaya samarpitam"

BG-3- prakrte kriyamaanaani

v-43:

aham-kriyaa- I thought (illumined by C) 

adi + idam vrtti- all in sakshyam, not in saakshi

Thoughts + mind- sukham dukkha (karma phalam)...all this in mind (karta)...

samantatah prakaashyamaanam- C illumines all this (CB)

Mind will always have CB...hence "inert mind" is only from shastram!

chiti-swarupena- C (atma/sakshi)...all the above is totally (samantatah) illumined...

like by the sun (arkah)

This is Nd...how all this is illumined by Me. 

Atah...since I am different...I am not bound (asitah)...moksha is not a goal....my swarupa...not even a sadhaka! In Nd...as a sadhana...I say...I need no sadhana!

Saakshyam is located, Sakshi is everywhere.

v-44:

Claiming saakshi everywhere...

sarva dehinaam...I pervade every being...(sarva bhutastham... BG-6)

Atma bahutvam is negated...all other systems fell into a trap. CB has plurality. C is one.

vyaapya..pervading..

manaamsi...all minds..

avasthitah- present

drshi swarupena - as OC.

OC becomes a pramata along with mind.

OC gets pramata status only after joining with mind in every mind.

OC plays many roles of pramatas... 

Ishvara- also has OC + RM (maya) (CB macro pramata!)

Sakshi cheta kevalo nirgunashcha - Only one! (Sh Up)

parah ishvara api naasti- Behind Ishvara also same OC. 

Ekah eva...One atma plays jiva-atma and sarvagnya. This is Nd.

This triangle is Me. Maiyyeva...(Kai Up). Sarva aadhaara...I should mean that.

No..new experience..after this!

pashyan shrnvan...etc. (BG-5)

Inspite of emotion- I should claim 

v-45:

Mind refinement- lifelong

Here, mind distancing. This is Nd. In Nd, I claim freedom regardless of mind's purity.

Moksha and SCS is not even tied together.

Sharira-buddhi (saakshyam)..

anya drshyataa- seen as different.

Saakshi can never be experienced...since it is "sakshi".

It is "para"- different from all else...This vrtti has to take place.

I am not an experienced saakshyam...but claiming...I am saakshi.

In Nd- I recollect all this...collected in S.

=======================================================

UG-19

what knowledge that Bhikshu had? That is this chapter!

(1) Bhakti method to strengthen the mind

     (a) yad yad bhavyam

     (b) akhilam shambho tava aaraadhanam

(2) Gnaanam method- to falsify the mind...and thru that...to strengthen the mind.

(2) is described in this chapter.

small chapter- 29 verses.

v-1

saankhyam - knowledge

bhramam- assigning reality to the world

world is also mithya....and mind too (that too, is this world).

This knowledge was there...even before Krishna..

v-2

evolution and dissolution of the world based on saankhya.

Saankhya chart.

purusha-prakrti->mahat->ahankara-> 16 -> from satvik-> mind (+ devatas), from rajasic-> 10 I, from tamasic-> 5 subtle elements

From 5 subtle-> 5 gross.

23 in all.

24 (including prakrti). Later products are vikrti.

Dissolution-> in reverse order.

avyaktaandeeni bhutaani (BG-2)

No end to this. Only we can jump out! Gnaanam is the way.

All are jadam. All are changing. All are with attributes. All are mithya.

achetanam, savikara, saguna, mithyaatva...

gataasoon...agataasoon BG-2

aagamaa....BG-2

Acceptance of all this change!

For this....anuloma-pratiloma dhyaanam...srishti pralaya dhyaanam...

In the beginning, one...like a seed (avikalpitam)...

jeeva + jagat....drashtaa + drshyam...

gnaanam - observer...

artha- objects

ayuge- before srishti

in krta yuga also- how? no subject object division? They were all enlightened!

viveka nipunaa..in krta yuga..they saw only brahman....(brahmaarpanam...)

------------------------------

v-3:

One became many

tat- brhat- brahman

kevalam- one

divisionless

beyond speech and thought..

satyam...

divided into 2

-----------------------

v-4

How into 2?

prakrti

kaaranam + kaaryam everywhere....

kaarya-kaarana kartrtvey...hetu..prakrti...

gnanam - observer- conscious principle...jeevatma...purusha

------------------------------

v-5

For prakrti to evolve...I the Lord...am the initiator...

3 gunas evolve...equilibrium to un-equilibrium..

based on karma...bhagavan creates...

jiva is anaadi...not created...kaaranam shariram + sanchita karma + CB...praagnya (never born). Taijasa and vishva are born.

purusha anumatena- jiva's demand....our actions... 

mayaa- paramatma

-------------------------------

v-6

Chart shloka.

prakrti->mahat (= sutram)

G => mahat

kriya => sutram

From that mahat=> ahankara building block 

individuality => cause of samsara!!

mama + aham

raga-dvesha

worry-worry!

Hence, ahankara (principle) is vimohanah

------------------------------

v-7

ahankara is also inert. But is blessed with CB...like the moon...(from sun).

ahankara = chit + achit

vaikaarikah- saatvik

taijasah- raajasic

T

trvrt = S + R + T (ahankara)

16 elements come out

mind + 10 organs + mind

================================================

BG-23

v-32:

Vision of gnani

Moksha- here and now.

Does not need to travel to any loka.

"atra brahma samashnutey"

prarabdha continues and affects only anatma part of gnani.

Perceptions continue even for a gnani.

Only perspective change. Binary format- 2 things: atma and anatma, KG and kshetram, one is satyam...observer...the observed is mithya.

Very important verse- mithyaatva bhaavana.

Maneeshi (gnani)

yadi sma pashyati- suppose he experiences the world

what world?

asad indriyaartham- obj of sense organs...organs which are asat (shridhara takes it as paraang mukhaani)

what world?

anyat (anatma)

naanaa anumaanena (whatever is divided is mithya- naanaa = mithya....sridhara) viruddham (viruddham = baadhitham- negated as mithya (sridhara)) Jagrat is mithya like swapna because of naanaa. This is the anumana! (all this is adjective to asad-indriyaartham)

If he sees such a world....

what is his bhavana...

vastutah na manyatey = not as satyam! ETU..he appreciates. But ETU does not prove reality! Swapna has ETU in swapna. 

aadau antey cha yat asti = satyam! Only the witness is satyam. 

jaagrat swapna sushuptishu....(MP)...

if mithya term disturbs....we can term...vyaavahaarika satyam...only vyavahaara yogyam.

Dream is also v-satyam in dream.

like yathaa...a waker looks at a disappearing dream world!!!- tirodadhaanam svaapnam (prapancha= svapnasya ayam...indriyaartham) - gradually fading (dream) upon waking up (utthaaya)..

-------------------------

v-38:

Gnani's perspective of himself (previous verse...how he looks at the world)

purvam grheetam guna-karma-chitram...

pervious..."I am"....OC was there + RC (CB), Sth-S, Su S, Kaa-S. Thus, I was mixed up.

aviviktam grheetam- mixing up atma and anatma. 

mixed up with what?

guna-karma-chitram = BMS which is vichitram = different from others!

what kind of BMS?

Product of "agnaanam". Atmani- in his real atma- aviviktam- mixing up with anatma....claimed myself as an "individual".

Vedanta sieve now!

punah eekshayaa- with shastra + guru...

tat (mixed up 4 components above) nivartatey- the false I "goes away"....baadhitam- understood as mithya...

Gnani experiences bodily pain...(feeling pain etc. should not be brought to vedanta...pain's presence and absence)

Tat (agnanam, purvam shariram) nivartatey- keeps even pain aside...as the body's pain...hence- emotional content is very less...no whining...yes there is pain...but he does not conclude...i am suffering. VS- even if a gnani rolls in pain..

What about atma?

OC....na grhyatey- never grasped as an object.

na visrjya- never droppable!

Atma is the gras"per", the drop"per".

Now, I am is there...unmixed with anatma....

drshyatey tu agryayaa budhyaa...

-----------------------------------------

v-34:

where does this knowledge take place? 

In purushasya buddhe! All knowledge is intellectual...in the mind only...including this knowledge.

At time of knowledge....nothing new.

No new atma, no new moksha...

moksha is dropping...given up...ignorance is given up...i did not know the status of atma and anatma.

That ignorance goes. 

Everything is changing + changeless- jiva, jagat, ishvara.

Changeless = OC

Changing = j-j-ishvara (matter part).

This is what vedanta does...in buddhi...

What is the relationship between OC and matter?

OC = satyam, matter is mithya...

Sanyasi means objectivity- accepting anatma as-is...

like sunrise!

yathaa hi bhaanoh udayah

nrchakshushaam tamah nihanyaat- darkness of eye....sun removes

sat na vidhattey- does not produce anything new! 

Evam...same way..

sameekshaa (clear vision) nipunaa (very skilled...fine distinction...CB + OC difference etc! Kutastha deepa prakaranam (PD))

sati- valid/proper (using pramaanam)

"of me" (me)...I am your atma...krishna says!!

tamisram- andhakaara

hanyaat-

(I has been sorted out!)

---------------------------------

v-35:

What is the status of new I ? after this scrubbing!

No...I am jeevosmi. Gnani says...aham brahmaasmi.

Eshah- (aparokshatayaa atma which is B)

swayam-jyoti

ajah

aprameyah (+ swayam prakasha (above swayam jyoti))

how do you say..."shastra yonitvaat" and yet "apremeya". No phala vyaapti! Only vrtti vyaapti. Does not reveal B as an object. Anatma requires phala-vyaapti (means CB) 

Mahaanubhuti- infinite C (anubhuti= C)

sakala-anubhuti- which C, belongs to all.

sarva bhutatma bhutatma (BG)

ekah

advitiya

vachasaam viraamey- all speech/vyavahara ends

vachasaam viraamey prakashatey- that which shines when ignorance is removed through vrtti vyaapti.

ena ishitaaha - blessed/activated by....this atma...by mere presence...keneshitam (Ke Up)

vaag asavah- speech, 5 pranas, organs also (gauna prana)...charanti...function

shrotrasya shrotram 

nimittam manas chakshuraadi pravrttau

nirastaakhiloapaadi aakaasha kalpah

ravir loka cheshtaa nimittam yathaa yas

sa nityopalabdhi swarupoham atma

-----------------------------------------

v-36

what is delusion?

Seeing duality, division in oneself! Sajaatiya, vijaatiya, swagatah

etaavaan atma sammohah - yat kelvaley (aatmani) vikalpah...

seeing division

other than atma, no support for division (tasya vikalpasya avalamba support...naasti...aatmaanam rtey)

------------------------------------------

v-37

whereas...

pandita maaninah- fake scholars

their vision is opposite

vikalpa....in the form of different names and forms...dvayam...duality...

which duality is pancha-varnam - pancha bhutaatmakam

vyarthena api- even though has no content! vi-arthena...only name and form...

but these scholars...say satyam (abaadhitam).

division as satyam!

ayam (advaita bodhaka vedantah) is artha-vaadah! They say!!!

dvaitam satyam bhavati...advaitam artha vaadah bhavati!

--------------------------------------

Chh B-2

v-1: Don't be a brahma bandhu! Elephant and dung verse!

v-2:

- anuuchaanah- ability to recite veda completely

anuuchaanamaani....proud...

Bhartrhari- Neeti shatakam- knowing a few things...I thought I knew everything. Till...I came in contact with giants...and consequently...knew...how little I know!

stabdhah- cannot do namaskara.

Knowledge and pride cannot go together.

v-3:

What atishaya knowledge do you have...so that you are so proud? Did you get brahmavidya?

Aadeshah:

(1) Object of teaching i.e. B

(2) That teaching, through which, you will know B. (B teaching)

In vedanta, both 1 and 2 are the same...in case of B.

"Brahman can be known..only when it is taught by someone" Hence- Brahman is called "teaching" here.

Hence, "teacher" and "student" are the right words for Brahma vidya. Teacher/student/class....like this...we must talk!

Uniqueness of the teaching-

kaaranam is eka-nitya-satya-saara. Kaaryams are many. One kaarana vidya is paraa vidya...knowing which...all kaaryams are well known!

ashrutam shrutam bhavati (heard)

amatam matam bhavati  (thought)

avignaatam vignaatam bhavati (ascertained)

What is the moral of the story?

All other knowledge will not give a sense of fulfilment...intellectually small...akrtaarthah bhavati.

Explicitly revealed in the Chp-7...Narada-Sanatkumara samvaada.

Son questions how?

v-4:

Any product exists only verbally. Pot is a word hanging on the tongue! 

Clay-gold-iron example.

How that teaching is possible...I will tell you.

By knowing clay...all clay products are as well known....

aarambhanaa adhikaranam- Relationship between B and world. They cannot be different...they cannot be same! 

Cannot say same...cannot say different! Anirvachaneeya sambandha...

"sannapyaasannaap" VC

Status of the world- very tough topic! All 12 darshanas study. Vedanta...alone says..."not existent", "not non existent", not existent and non-existent". We "experience" the world...but it is saakshi bhaasyam....don't ask me more...like rajju-sarpah.

(Note this answer well. We are not saying...product is identical with cause here..as we may expect. This anirvachana is brought in here. Note this well!)

=========================================

AP.

Chp 6- shvetaketu vidya and "sad" vidya.

Teaching is in second khanda only.

v-14:

pot's existence is like the words used in vandhya putra, taking bath in mirage water and wearing flowers from the sky! Shankara has quoted this 

v-15:

Like alaatachakram- you cannot say from where patterns came, where it went etc.

alaatespandamaaney vai....

Cannot bring pot name-n-form separately....most skilled person cannot do!

Since pot has no independent status, it is mithya.

Hence, ghatah anrtah bhavati.

Not existent...

Not non-existent... we can experience the pot 

sad-asad vilakshanam....mithyaa....

Addressing nyaaya philosopher...even VA and dvaitin....are like this....believe in reality of the world...

None of them accept a "separate category called mithya".

"Advaita siddhi" of madhusudana saraswati....he takes on nyaya philosopher...Very tough book (nyaya jargon based).

-----------

v-16:

Naiyyaakika also talks about clay and pot. Both are real as per them. Pot was non-existent before. Asat kaarya vaadis....Now...existent.

Mrt dravyam and ghata dravyam.

They coin a new word- samavaayaa concept. Relationship between kaarana and kaarya dravyam.

They attack mithya/adhyasa concept of advaita.

Fight between adhyaasa and samavaaya.

We say...relationship between clay and pot is adhyaasa sambandha.

tvayaa....by you N-V...

samavaayah proktah

We do not affect samavaaya.

We say "aaropam bruumahey"

Adhishtaanam and aaropam- we do this.

Brahman is the adhishthaanam and everything else...maya...to all nama-rupa....all are superimposed!

---------

v-17:

No fear of plagiarism! Anyone can take anything! 

This sentence is taken from Ma Ka....

"aadaavantey cha yan naasti"

Whatever is temporary is mithya!

Temporary => no existence of its own. 

If it were there, it would always be there...

"naasato vidyate bhaavah...."

Pot is temporary- hence, it is mithya!

Everything other than brahman is mithya! Maya too!

Same status continues to universe also.

Maya is not temporary. How can it be mithya?

If maya is temporary, ishvara will be temporary.

How to prove?

Only one proof- shaastra pramanam NOT logic!

World is mithya, maya is potential form, hence mithya...is one argument.

Up itself negates maya...

Sh Up:

bhuyashchaantey vishva maayaa nivrtti 

BG-13:

Bhuta prakrti mokshan cha...ye vidu...

Before srishti

After pralaya (uurdvam cha)

mithya because world is impermanent.

Logic:

adau antey cha yan naasti....

----------------

v-18:

post and thief example....

post was there...in all 3 periods of time....

we always experience the mixture....

jiva, jagat, ishvara...all a mixture....

3 levels of satya-anrta mithuni (vedanta saara)

a. anaadi

b. ishvara srishti

c. jiva srishti

---------------------

v-19:

Unique message

rope-snake, shell-silver etc. normally.

Clay-pot also is like that!!!!

adhyaasa adhishthaana sambandha.

(a) nama-(b) pratyaya (cognition during agnaana kaaley)- (c) kaaryaani (function)

This is there for both examples!!

-------------------

v-20:

Though (a), (b), (c)...exist for pot, he understands there is only clay as real.

For PSH, do not hold onto mithya...temporary....pancha-anaatma...

Viveki will never do this.

This is a sanyasi mind.

Na buddhi bhedam janayet...don't tell..

ye hi samsparshajaa...

Every asset becomes a liability.

raga-dvesha viyuktaistu..

shobhana adhyaasa...

---------------------

v-21:

sugarcane juice and residue-rijeesham

Juice- brahman- raso vai sah

Wise person absorbs juice!

Not rijeesham

Hence, do not get attached to the pot, only to clay!

===============================================

US 

Chp 14

v-45: Shunvada negation. Atma is there in deep sleep also. But since the mind is folded up, the experience is only registered in Ka S and is known after the event. But atma is there!

v-46: PP: Does not atma get affected by being in contact with the mind- since the mind and atma are related?

v-47: Answer: No! It's like space. Different order of reality.

v-48: Shankara's favorite Up is Br Up! Sums up muurtaa-murta braahamanam here. Sth, Su, Vaasana = murta, Amurta, Rupa (in Br Up) are associated with atma...but atma is the adhishthaanam and not affected by the 3. Satyam in Br Up is split as "sat" + tyat= murta + amurta.

======================================

BS-34

janmaadi- why janma first? because of yato vaa....

asya- of this...of idam.

whatever is pratyaksha/anumana- prapancha

space and time also

shabda manjari/dhaatu manjari - sanskrit grammar!

relationship between srishti-sthti-laya of the world.

yatah- kaarana....cause... upadana kaaranam...

To complete:

tat brahma....

"janmaadasya yatah tat brahma"

grandness of universe...i.e. becomes the glory of bhagavan

expanded using nama-rupa...he throws out....like a sari!

many jivas...kartr, bhoktr...he becomes active...

only 2 bodies are thrown out- Su Sh and Sthu Sh

all karma phalam fructify- both individual and total (tsunami)

stone can become nimittam for pain, people etc. right time, place...

nimitta maatram bhava....

manasaapi achintya rachana rupasya.....like AI...

why all this?

requires sarvagnya ishvara

janmaadi can also mean...jaayate, asti, vardhatey...

why not?

Other than srishti-sthiti-laya, others are included.

Yaska muni's 6 modifications....

(Yaska predates Shankara).

why not this?

No! BS is meant to analyze upanishad vakyam.

Yaska is talking about deha srishti alone.

Hence, will not fit!

Not from these...

saankhya says...pradhanam evolves...achetana..."just like that"

NV says...anubhyah...

From shunyam....

HG jiva...also it cannot happen.

HG- sometimes as ishvara and sometimes as jiva.

He himself is created...

-------------------------------------------

BG-16

Religious person- dharma pradhaana. Focuses on veda purva.

Spiritual person- focuses on gnaanam and hence moksha. Knows the limitation of dharma also. Knows the value of S-M-Nd. Focuses on veda-anta.

Here, daiva refers to both above- Astika people.

Asuric people here (materialistic people)- no faith in veda, god, dharma, moksha.

Astika and nastika differences here...in BG-16.

v-4

dambha, darpa, abhi/ati-maana, krodhah, paarushyam

Managing anger important.

agnanam- ignorant of veda-purva...dharma-adharma.

Special kind of nastikas also- paropakara based....very ethical...never downgrade them!

Special kind of astikas also- who may be religious, but not ethical.

Here...nastikas who have no common sense values.

v-5

3 shlokas of daivi sampat

1 shkloka of asuri sampat

Most important note:

Have to give importance to daivi sampat for moksha.

Else- only scholarship.

No transformation.

naavirato dushcharitaat....naashaanto naasamaahitah...naashaanta maanasovaapi....pragnaanena enam aapnuyaat (K Up)

dushcharitam - bad values

change your character.

First..Chp 16, 17 and then other chapters of Geeta!

This can create bhayam!

Krishna...reassures Arjuna....you are in daivi sampat group.

-----------------------

v-6

Entire humanity...has 2 grps- daivah...and aasura grp (materialistic- artha-kama alone).

May you know asura tendencies....

----------------------

v-7

a value is a value only when the value of the value is valued by me.

Na viduh....dharma and adharma...kaaryam...akaaryam (chp 16)...na shaucham (madi!!)...

na aachaara- 

If disbelief in aachaara....focus on common place values.

---------------------

v-8

apratishtham- no dharma, no veda

what about bhagavan's cctv? he says...no belief in god!

Grand universe- laws govern. why bhagavan!?

veda- like a third eye.... shradhaavaan labhate gnaanam....agnyashcha (BG-4)

How are beings born? Aparaspara sambhutam...kaama haitukam...based...

===============================================

UG-19

Why we borrow srishti from saankhya? 

Because we are ultimately going to say, it is mithya. Hence, it does not matter. 

UG-15-v22 mentions the purpose of this discussion of creation-sustenance-dissolution.

saankhyena sarvabhaavaanaam....pratiloma anulomatah....

bhavaapyayau anudhyaayet....mano yaavat praseedati.

Mental process of universe rising, resting and resolving. We can use this for meditation.

If mind is turbulent...looking at cosmic level...our problems will appear insignificant.

Mind will get a different perspective. Hence, manah yaavat praseedati...until mind calms down!

Commentator says...in Chp 19...mind will become stronger also- greater endurance!

That's the topic....end of Chp 17.

Answer- bhikshu geeta + Chp 19.

Srishti-sthiti-laya dhyaanam gives more titikha!

Saankhya chart-

Note: from satvik ahankara...we have mind. We have to include "devatas" also.

Prakrti and later products (vikrti)...are jadam. We need consciousness. That is purusha...brahman.

aham trvrt- ahankara tatvam at generic cosmic level.

tanmaatra + indriya + manah from tamas, rajas, satva.

Everything is blessed by CB. That must be remembered.

-------------------

v- arthas tanmaatrikaa jagnye

It should be tanmaatriko jagnye

taamasaat- tanmaatrika arthah jagnye (originated)

indriyaani cha taijasaat- from rajasic ahankara, 10 sense organs born.

vaikaarika..saatvik....11 => mind + 11 devatas (5 GI devata + 5 KI devata + 1 mind devata)...jagnirey (plural).

----------------

v- 

naaraayanaf parovyaktaat andam avyakta sambhavam

andasyaantas tvimey lokaahaa sapta dveepaacha medini

saankhya chart-> 24 tatvas -> andam -> 14 lokas

bhu-> we are there, bhuvah -> gandharvas etc. demi-god, suvar loka -> devas

mahah, janah, tapah, satyam -> siddhas (super-gods) (more happiness).

universe is well designed...so that different jivas can exhaust.

---

v-14

Vana-prastha life- yogasya- UYoga (sakama here)...They get higher lokas.

bhakti yoga - KY + UY + GY (BG-12)

ishvara aikyam.

====================================

BG-16

virtues-> gnanam (S-M-Nd) -> moksha

shradhhaa -> faith in veda -> 4 purusharthas 

asu-rah -> asushu  ramantey iti asurah -> revelling in sense objects..

                 selfishness also

                 violation of conscience

v-8: 

asatyam -> no veda

apratishtham -> no dharma

aneeshwaram -> no god

selfish and unethical.

v-9:

drishtim -> artha kama

nashta atmanah -> lost jivas

alpa buddhayah -> they settle for a lower goal...never going to moksha...because they are in sense objs

violent karmas

survival of world itself in peril because of humans

ahita -> enemies of humanity

v-10:

desire proliferates (dushpuram- unsatiable)

cannot learn from others- because of dambha, maana...

mohaat, asat graahaan -> that artha and kama will give fulfillment.

unhealthy vows-> by this year...so much...etc.

v-11:

other nastikas as competitors

anxiety

until death - pralaya

sense pleasures are the ultimate...

this life is all...etaavat...

vidura gets maximum abuse from Dhritarashtra and Duryodhana.

Only way- prayer- durjana sajjano bhuyat

v-12:

aashaa  paasha

desires in 100s and 1000s

leads to krodha also

kruddhah sann gurum api aakshipati....maataram api taadayati...(Shankara on BG-2)

eehantey- work and work

anyaayena artha sanchayaan for their own pleasure and power.

v-13-14-15:

plans and dream. 3 shlokas- thought pattern of these asuras

v-13: kama centric

v-14: anger centric

kamokaarsheet - it is my desire and anger which made me do this!

nastika- no fear of god, naraka etc.

no god other than me- says this asura (not in vedanta sense)

Hiranyakashipu - his cot was gold! 

bhogi, siddhah, balavaan, sukhi- conscience suppressed to this extent

aaDyavaan asmi...

who is there like me...he says...(unlike arjuna in BG-11...na tvat samah...)

sponsors for even puja...

materialistic people...

finally...ishvara has to come...paritraanaaya....

========================================

BG-23:

1-9:

Nd period.

Advice- Avoid assessing people.

Else- will result raga and dvesha...upon dwelling.

Will emotionally disturb.

By attributing reality to the world.

Then- really real brahman will go to the background!

This raga-dvesha avoidance...through ninda and stuti...may you not do..

because jagat is mithya

For Nd...this is needed.

Brahma satya, jagan mithya...is said in many verses....along with this one instruction.

Who is a samsari? Atma cannot be. Anatma cannot be. Then who?

12-17

Here- anatma is samsari. (sometimes, we say mixture is samsari). Anatma is achetanam...but certain parts are chetanam. Sth-Su-Kaa S can become chetanam. Borrows C.

Iron piece in fire. Red-hot and glowing. Water does not glow. 

Anatma becomes sentient...This is ahankara...it has self awareness. Hence, samsari.

Because of self ignorance...does not know...it has a higher nature- Chit.

It mistakes itself as finite- karta-bhokta-gnata etc.

Kaa-S: anaadi. 

Ahankara experiences samsara.

ichhaa dvesha...etat kshetram (ahankara) (BG-13)

Solution- wake up to higher nature- yat saakshaat kurute...

Elaboration of vedantic teaching

v18-37 onwards...

all shlokas worth underlining!!

In v-17- he said solution is gnaanam. Sword of knowledge.

gnaana saadhanam

gnaanam

gnaana phalam

saadhanam- shruti-yukti-anubhava (guru + shastram)

Moksha - eka saadhana saadhyam

Gnanam- eka saadhana saadhyam (guru + shastram- S-M)

Mind prep. Aneka saadhana saadhyam (kaayika puja etc.)

Gnaanam-

brahma satyam, jagan mithya, aham brahmaiva

permanent = real

impermanent = unreal

adau antey cha yan naasti....(Ma up)

Gold and ornament example.

yat nityam tat satyam

yat anityam tat mithya

mithya- Ch Up....vyapadesha maatram is used here!

world is a name. Content is brahman..called "atma" here (brahman is not another object. I am that).

This brahman/atma is satyam.

I the observer am satyam. 

Observer is not the individual. na vapuh....na indriyaani..(UG says here)

Aham satyam jagan mithya...

Each shloka is a gem.

Gnaana phalam-

Gnani remembers...world is lower order of reality...

Like dream..."going away" upon waking up...(we have this verse)

Dont talk satyam-mithya outside this context- na budhi bhedam janayet...

tat chintanam tat kathanam anyonyam tat prabodhanam (if we have 2 students)

S says..."ekaante sukham aasyataam".

K says here...any lifestyle is ok.

25-29: you are free.

Sky example (v-26). Vikshepa is also ok (v-25)

warning- if you choose to be active....don't get attached. Else, you will become a yoga bhrashta

Consolation- punar janma...nothing to worry. 

Freedom-warning-consolation

38-44:

aadhyaatmika pratibandha + nivrtti: Use of yoga.

ashtaanga yoga

moral - yama-niyama

asana- phy

pranic - taken care

manah - taken care

ishvara dhyaanam

Yoga shastra- people use for personality development and for siddhis.

Be alert. 

Yoga saadhanam is very much ok.

Yoga darshanam is dvaitam...and that we do not accept.

bhaktiyogasya mad gatih-

It means dvaita bhakti with the background knowledge that in reality, there is advaitam.

mad gatih- here and now. Atra brahma samashnutey

Shankara says (Ma Bh) that advaitin alone is able to interpret puranas also properly.

mayaa kaalaatmanaa dhaatraa (karma phala daata)

this karma yuktam (jivas have this..sanchita karma yuktam) jagat...  

unmajjati (good periods) nimajjati (bad period)- wood in ocean...bobbing up and down.

where?

etasmin...in this universe!

defnition of universe- guna pravaahe (etasmin)- universe is the flow of 3 gunas..

mayaa kaalaatmanaa dhaatraa...karma yuktam idam jagat

guna-pravaaha etasmin....unmajjati nimajjati

------

v-16:

VS! anuh-brhat-krsah-sthuulah...(thing or being)

prasidhyati....is familiar...vartate in this universe..

sarvopi- all of them...

pls note...mixture of 2..

prakrti and purusha. (opposites)....micro to macro...

Upto this saankhya.

But krishna wants to differ now...though we say 2...one is satyam, other is mithya.

anur-brahat-krsha-sthulah...yo yo bhaavaf prasidhyati...

sarvopi ubhaya samyuktah....prakrtyaa...purushena cha...

before this was...

mayaa kaalaatmanaa dhaatraa...karma yuktam idam jagat...

guna pravaaha etasmin...unmajjati nimajjati

------------------------

v-17:

creation has beginning and end. It is anityam.

adau antey cha yan naasti....vartamaaney api tat tathaa...

even now...really speaking...world is not there!

neha naanaasti kinchana...

na bhumir apo na cha vannir asti...na chaanilo mesti...na chaa ambaram cha

vaachaarambhanam Chh up is this world.

yastu yasya aadi antashcha...

that alone madhyan cha...

before pot..clay was....later...clay alone will be..

in the middle time..no pot...only clay...

why name?

vyavahaaraathah....

ETU => vyaavahaaraarthika satyam...

criteria for real reality....what borrows cannot be real

sah sann....that alone is existence...

vikaarah vyavahaaraathah...all products are accepted for transactions

yathaa taijasa...paarthivaa...(Chh Up..shvetaketu!!)...metal and earth...

bg-13...differences with saankhya are not highlighted! praktrim...purushan chaiva....etc.

we should KNOW the differences

tasya sann => satyam

prakrti is mithya (saankhya does not accept)

yastu yasyaadir antashcha sa vai madhyan cha tasya sann

vikaaro vyavahaaraarthah yathaa taijasa paarthivaahaa

---

before..

mayaa kaalaatmanaa dhaatraa...karma yuktam idam jagat

guna pravaaha etasmin...unmajjati nimajjati

anur-brhat-krsha-sthuulah....yo yo bhaavaf prasidhyati...

sarvopi ubhaya samyuktah...prakrtyaa purushena cha...

yastu yasyaadir antashcha sa vai madhyan cha tasya sann...

vikaaro vyavahaaraathar...yathaa taijasa paarthivaahaa.

puurva bhaavah aparam vikurutey--- prexists is kaaranam...that which comes later is kaaryam.

substance is satyam.

yat upaadaaya...using which core substance...

transformation is mithya. naama maatram

clay is satyam...pot is mithya...

larger picture...earth itself is product!

aadi antah yada yasya...

yadaa yasya aadi vivakshyatey...

yasya antah cha vivakshyatey...

tat...adi antah (viksha anusaarena)....satyam iti abhidheeyate...

yad upaadaaya purvastu....bhaavo vikurutey'param...

aadir-anto yada yasya...satyam abhidheeyatey

------------------

v-19:

which is the upadana karanam? prakrti

satah- kaaryam (prapancha)

parah purushah (not saankhya)...it is the aadhara (support). Not saankhya!

mama yonir mahad brahma...

Third factor is kaala. It manifests prakrti into universe...

Prakrti, purusha, kaala (3 of them! how advaitam!)

Tat tritayam....I am the one...who has all 3 within me.

Here, brahma is ishvara...sagunam.

Kaala- vyaavahaarikam

prakrti- same

They are non separate...they are mithya.

Bhagavan says...aham brahmasmi....

Srishti...till here

2-19.

Intro verse-1

jiva-jagat-ishvara are all mixture.

---------------

v-20:

Sthiti....

everything is a bubble.

Only 1 shloka!

sargah pravartatey- universe continues

paurvaaparye- kaarya kaarana flow...previous-later flow...

nityashah....continuously

what creation...

mahaan sargah...

Only vedanta makes the universe a speck.

mayi ananta sukhaambodhau....

bahudhaa vishva veechayah...

maayaa maaruta vibhramaat...

why?

guna visargah (jiva)...(sridhara)..one who is dropped in the body...

arthah....for his sake...

sthiti.....continues...until last stage of survival...

controlled by..

yaavat eekshanam....by sankalpa of ishvara...sthiti also...and pralaya also...

unmesha nimesha...utpanna vipanna...bhuvanaavali...

------------------

pralaya order...next verse..

==================================

AP

1-29 Khanda -1

v-30:

whats is seen now?

Sat with world nama-rupa

Like bangly gold!

Before creation, what was there?

Sat alone.

How will it be?

Like deep-sleep. Cannot be experienced. No triputi. This is the "simulation" of that state.

Sann maatra karana...(DS)

v-31:

gold-clay example.

vikara - kaaryam here...not modification

Before ornament...nirvikara.

Same...before creation...Only sat.

v-32:

eva => no world attribute

one, only, without a second.

Negates 3 types of division: sajaateeya etc.

Cannot use "substance" word also...because it would be "inert".

Gunaashrayam dravyam- we cannot actually use this also (tarka).

v-33:

Tree...svagata division....shaakha, phalam etc.

This tree is different from another tree...sajaateeya.

Tree is different from rock...vijaateeya

panchadashi....almost same shloka!

3 bhedas not there in sat vastu.

v-34:

Science at least studies consciousness. It does not even study Existence!

It assumes existence as an attribute.

In sat...

nir-avayava...no internal division. Because of this, "ekam". 

Chair is, table is, nothing is...we feel. 

Vedanta says...Existence is not a part, part, parcel of any object.

I am actually "humany existence"! "When you say.."human being".

Being is the noun...human is the adjective. 

No other jaati...like chair existence, table existence etc. No sajaateeya bheda.

No specific existences. 

durbhanam- cannot talk!

jaati abhaavaat- No vijaateeya also!

v-35:

ekam eva adviteeyam- 3 bhedas negated.

that alone was there.

That pure Existence is pure Consciousness. That alone is pure ananda also.

Only vyavaharika level, S-C-A differences can be experienced.

Certain upadhis manifest sat alone...certain S-C....and certain S-C-A.

v-36:

Upadhi makes paramarthika sat into vyavaharika sat. Sat is now experiencable.

In a table, existence is the upadana kaaranam.

Thought and word come in nama-rupa. (naasato vidyatey...)

Pot exists- verb. Existent pot- adjective.

Existence is experienced as an adj, verb.

when nama-rupa goes away...we conclude...that adj, verb goes away...since the noun is gone!

But E...is the noun!

Our sense organs can see only savishesha sat. Our limitation.

Up itself thinks of shunyavaadi and says..."asad va idam agra aaseet".

nama-rupa, asti shabda, asti buddhi...nothing there.

thought-word-experience...nothing there...before we say shunyam.

v-37:

world is born of shunyam- they conclude.

ayuktam.

========================

BS-36:

logic (tarka)- not to prove, but a secondary (sahaaya) pramanam.

Veda is primary, logic is secondary pramana.

Veda has said this. where?

shrotavyah...mantavyah...(not blindly believe!)....

logic cannot prove it, logic cannot disprove it also...

Why are you reading vedanta? Looking at book/guru- you are going outward! Vedanta is futile.

Answer is...to see your face, you need a mirror. Vedanta is a self-mirror.

Hence, teaching is not making us extrovert.

panditah (S)...medhavi (M)

Gandhaara story- kidnapped! Passerby- tells..this direction! He uses the words and reaches!

Like this...vedanta teaches! Aham brahma asmi.....We have to return to atma home!

aachaaryavaan (shrotria, brahmanishTA) purushah veda.

Logic- like a funnel to pour.

Mirror (guru-shastra) + my eyes (intellect)-

shaatram tasya karoti kim

yasya naasti svayam pragnyaa...

lochanaabhyaam viheenasya

darpanah kim karishyati...

hence....intellect is important...

and yes, shastram is also reqd.

================================================

UG-24:

SCS

Sadhanaani anyatra chatvaari....kathitaani maneeshibhih (VC) (anveya vyatireka method)

Here, SCS is called "bhakti yoga". Devotional exercises...like Chp 22. Same as KY + UY.

Style of scripture:

SCS + GY + SCS reminder again

1-6 question:

v-1:

imaam yogacharyaam (UG-23)

aham manye... 

su dustaraa...

kshurasya dhaaraa nishitaa duratyayaa

durgam pathas tat kavayo vadanti...

anaatmanah- for those with an uncontrolled the mind.

anjasaa (Easily) pumaan sidhye...will easily accomplish..

accomplish what?

he doesn't say!

not moksha...but for disciplining the mind.

gnaanaat eva tu kaivalyam

Sh Up:

yadaa charmavat aakaasham

veshtayishasti maanavaaha

tathaa devam avignaaya

dukhasyaanto bhavishyati...

rajavvidya...susukham

how?

prepare.

how to discipline the mind?

tat mey bruhi.

v-2:

dustaraam explained.

praayashah

manasah yujantah yoginah (GY practitioners)

mano nigraha karshitaah (exhausted)

visheedanti...disappointed.

asamaadhaanat- lack of focus!

SCS is missing.

vyavaayaatmika budhi...

shravanaayaapi bahudha na labhyah

v-3:

since this problem is there..

focus on ishta devata upasana...(UY)

guhayaam gehe va...

sadaa yasyaivaantakaranam shmabho tava padey...

sthitam chet yogaso sa cha parama yogi..sa sukhi (SL)

hamsaahaa.

atho atah...therefore...

aashrayena...resort to...

padaambujam...lotus feet

feet which showers ananda.

sukham...comfortably...

problem comes...np...yoga-kshemam...

anantaananda krishnaaya jagan mangala murtaye (AMakaranda)

yoga (GY) karmabhih maaninah

padaambuja na shreyeran 

need anugraha....

tvan maayayaa...

vigataa...they will slip down.

v-4:

poetic verse.

even though bhagavan is lord of universe..

still saulabhyam...

ishvara's feet are on the footstool..

all gods are doing namaskara...

in rama avatara...

enjoyed company of even animals!

you are like a servant available to call of devotees...who have given you their all..

aarta traana paraayanaa...

stories...for bonding with bhagavan...

ashesha bandho...

what is the wonder! in your nature...who is such!

v-5:

poetry.

bhaktas..who remember god's glories

how can they not think of god?

kah vistjet...

self of all

dear to all..dayitaa...

ishvara also...

who gives all goals..artha

that lord...

who knows god's contribution to his life..

he has given us everything...for the 4 goals...

shastram also...

paramparaa....he has given...

he who knows..

how can he leave...that bhagavan? visrjet...

all relatiship become preferable...not all imp.

who will ask for anything other than bhagavan himself?

bhagavan=moksha=brahman...

all else...trnam api...for bhutye...(material prosperity)..

which will make us forget...vismaranam....

e.g. Kuchela...he got the lord...though he went for...may be something else..

what goal cannot be accomplished?

who are the bhaktas..

who are devotees of dust of feet...

=========================

vaikalpikam bhramam= dvaita bhramah....(because he knows it as mithya)...because Brahman is kaaranam and world is kaaryam and hence mithya.

mansash...for the mind of such a person

katham? how can there be?

hrdi tishtheta- even if the confusion arises....how can such a confusion stay in the mind!?

hrdi manasha syaat api...katham tishtheta!

It won't come...even if bhramam comes...it won't stay! FIR reduction.

Like darkness cannot be there...once sun comes (arka udaye iva)...like that...

--------

Last verse...

eshah

saankhya vidhi (hybrid of saankhya and vedanta...which is also called saankhya)

vaidika saankhya = vedanta (taarkika saankhya vidhi)

avaidika saankhya = kapila

to remove knots of heart- bhidyate...

samshayah removal- 

knots in heart here = doubts.

how?

srishti...plus reversal...

pratiloma (reverse) and anuloma (regular)...

by me...

who has para and aparaa vidya....(paraavarey...brought in here)

kaaranam and kaaryam

sagunam and nirgunam

para and aparaa prakrti...all meanings can be taken...

purpose: for quietning and strengthening the mind.

Summary:

(1) Answer to question in 17- how to develop titiksha

(2) Either upasana or Nd.

(3) 2-19: srishti 

     purusha in saankhya is actually jiva.

     In creation- purusha = paramatma. (not in saankhya)

(4) elements, brahmaanda, ananta shayana, brahmaaji, loka loka-paala srishti...

(5) purpose of srishti = for exhaustion of karma of jivas. For that, we need Sthu shariram + prapancha...Su shariram + prapancha...

(6) 14 lokas- laws of karma...all karma phalam....

higher and lower lokas...

If he wants to come out, come to bhakti...krishna says....

bhakti = 5 levels (BG-12)..aarta->jignaasu->gnaani..

advaita gnaanam...

(7) purusha is satyam....prakrti is mithya (because of change)

aadau antey cha....

this is vedanta...unlike saankhya 

world is naama-maatram.

verse- 20: sthiti

21-27: pralaya

last 2 verses: conclusion

Who does this Nd....understands...kaaryam as mithya (dvaita bhramah)...hence no confusion..

if there are problems...that also mithya...

body is mithya....incurable disease is mithya...

thus...he tolerates...

Titiksha....

=================================

Ch 16: end + summary

KY = RIDE (Reduction of asuri sampat, Increase in daivi sampat, dedicate everything to bhagavan, equanimity to every result)

It should lead to FIR reduction and increase in CCC

Alertness in living:

pratyah pratyaham narash charitam atmanah (reflect everyday)

pratyaham pratyavekSheta naraH charitam aatmanaH ।
kim nu me pashubhiH tulyam kim nu satpuruShairiti ॥

5 ways to develop:

- viveka

- sankalpa

- pratipaksha bhaavana

till now, our effort.

- satsanga

- praarthana (this should be the last method, self effort is more important!)

Without this, vedanta will fail.

==============================

yoga marga = GY

tough without prep

GY requires bhakti in parallel.

v-4:

ishvara's goal is most important.

v-5:

gist: all seekers recall what bhagavan has done for them:

- antaryami gives grace

- guru outside gives grace

even if they thank god....still they will feel...the indebtedness will continue!

kavayah- seekers

krtam smarantah (in the 2 fold form)

rddha mudah- happiness in abundance

brahmaayushaapi (even if they thank for brahmaji's lifetime!)

naiva apachitin upayanti- no freedom from idebtedness

tava krtam...

hey isha

you are both outside and inside...

aarcharya chaitya vapusha (2 fold wise)

ashubham veidhuven...he removes...

your own swarupam...

v-7:

bhagavan replied to uddhava

anurakta chetasaa

jagat is bhagavans toy

3 murtis

he is ishava ishvara

he smiled and said..

jagaad - replied...

v-8:

mama dharmaan- my teaching. (chodanah lakshana artha - dharma)

devotional exercises (along with vedanta).

proportion- student has to decide (between this and S-M-Nd)

yaan shradhayaan aacharan..

primary - alertness in worldy transaction

v-9:

even kaamyam and parihara karmaani....nishiddha karmaani api (S says)

shanakai- calmly

smaran- remembering me.

I prefer success.

I am ready for any blessed result

mad-artham

mind and memory (chittah) placed at your feet

manorattih- revel in my devotional exercices

KY

v-10:

pilgrimage to holy places

saannidhyam of bhagavan is more...

you emulate bhakta's stories

no miracle based devotion!

ensure that self-effort is also required.

even background of bhakta does not matter.

v-11:

KY: veda based and even agamas

kaarayet- organize

parva

yatra

mahotsavaan- celebrations

prthak - individually

satrena - as a group

geeta-nrtyaadyaihi- enjoyable...

maharaja - bhagavan is the ultimate king!

=====================================

BS:

Topic: why study brahman, since it is already there! 

Logic: from shruti, backed by logic

In karma, we have choice- vikalpa. In some place, veda says...15 cups of soma-rasa, in another 16. Which one? Choice- vikalpa. 

Will involved in action- veda can only say..aharahah sandhyaam upaaseeta.

Advaita vedanta - diff between gnaanam and karma

karma - vidhi, pratishedha, vikalpa (choice), utsarga (general rule e.g. ahimsa (BG)), apavaada (BG fight!)

In gnanam- none of these! It depends on subject.

Option and will go together. Not in gnaanam though!

vastu tantram in gnaanam.

yatra yatra siddhatvam- you can use other pramanam (tatra tatra pramaanaantara vedyam). (PM and tarka)

No! because Brahman has no attributes.

But for swarga- it is there (as per veda), but cannot be known through other means!

Hence- siddhatvam does not mean other means will work!

For brahman, though siddham, it has to be known only through veda.

Hence, brahman has to be studied. It cannot be known through any other means!

=======================

Deity + reason + mode = based on shraddha for worship.

3 parts to food: Ch Up (6 chp)

Gross part, middle part, subtle part (taste + waste)

Gross and middle part can be studied. (nourishes physical body)

Subtle part only shastra talks about. (nourishes subtle body)

annamayagm hi somya manah   <- shows food influences the mind.

aapomayaf praanah

tejomayi vaak

Chp 7 Chh Up (Narada-Sanatkumara)

Aaahaara shuddhau satva shuddhih   (mind is pure)

Satva shuddhau dhruvaa smritihi  (mind is pure => knowledge (smriti) will enter and stay (firm))

smriti labdhe sarva granthinaam vipra mokshah

food->mind->gnanam->moksha

now..yagna..daana..tapas (from Br Up) (4-4)

tam etam vidvaan vedaanuvachanena

yagnena daanena tapasaa anaashakena

yagna -> religious duty

danam -> social duty

tapas -> personal duty

(BG-18 also)

The style is different- satvik people like this type of food. But we use this to understand...which food is satvik etc. Based on goal, choose type of food, yagna, tapas etc.

v-8 (satvic ahara)

increase (a) longevity (b) satva => improve titiksha => mano balam here (c) deha balam (d) arogyam- health (e) sukha-preeti-vivardhana - comfortable at the time of eating and afterwards also

Veg food - satvik.

oshdheebhyah annam

medicine is also aushadham

(f) rasyaahaa (delicious and sweet...(in moderation (chp 6))) snigdhaahaa (not too dry- oil or ghee reqd) - sweet is satvik!  

snigdhaa...stay in body and nourish

hrdyaa - pleasing..enjoyable...even to look at.

aahara saatvika priyaaha

v-9 rajasic food

The verse is also not soft!

spicy food is rajasic

shad rasa- madhura rasa- satvik. All the other 5 in excess - rajasic.

"Ati" - must be added to everyone. (excessive)

ati katu- very bitter

ati amla- very sour

ati lavana- very salty

ati ushna - very hot (not too much cold also...closer to body temp)

ati teekshna - very pungent (chilli)

ati ruuksha - very dry (opposite of snigdhaa)

ati vidaahinah - the food burns inner linings....like acid...mustard! Too much mustard can harm inner lining of stomach....burning the stomach.

dukkha (while eating)-shoka (afterwards pain)-aamaya-pradaa - painful while eating, problems later also, disease causing

v-10 tamasic food

yaatayaamam - manda pakvam- undercooked (no salad in excess!)

gata rasam - over cooked food- all nourishment gone.

puuti- stale food (duration issue) that smells...durgandhi

paryushitam - overnight kept food. We have to keep it for bhagavan also! Parishechanam.

gaarhapatya agni- food cooked over this. It protects the family.

uchhishtam - leftover eating.

amedhyam - that which is not offered or offerable to god. medhah => food. medhaa => memory

onion-garlic - rajasic/tamasik. Hence- not good for spiritual purpose.

v-11 (yagna)

yagna - worship- puja - aradhana

shrauta- veda prescribed 

Mu Up: agnihotra...etc.

Smrti based puja- smaarta puja- panchaayatana puja- shiva-linga abhisheka= smaarta.

Some are compulsory- pancha maha yagna

yagnopaveeta - yagnaaya upaveetam - to follow veda way of life.

For women- vaidika vivaaha..thru that...pancha maha yagna

vidhidrishtah - vedic commandment

omission- pratyavaaya

ijyate - if this is done

attitude- "yashtavyam" I have to do it!

aphalaa kaankshibhih - no worldly benefit through this...like paying taxes.

spiritual benefit

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Second sutra- 2 vishaya vaakyams from T Up- yato va...(tastastha lakshanam) + aanadaadhyeva (swarupa lakshanam..B as ananda (rare defintion))

why brahman has to be known thru veda? (a) because veda says so- aupanishadam (b) Because Brahman is ashabdam, asparsham etc. So other pramana cannot help. No pratyaksha, no anumana also...because anumana is based on pratyaksha...

Veda vishaya- saadhyam also, siddham also

sutra-3 and 3rd adhikaranam:

connection- sangati- between 2 and 3. Su 2 said brahman is jagat kaaranam (both causes).

So...brahman must have knowledge of everything. Bhagavan is omniscient (indirectly revealed thru sutra 2).

Omniscience is reinforced in sutra 3 (sagunam brahman). He has created veda also. Veda is the only key to get moksha. 

World is provided for exhausting karma. Veda is for eliminating karma for good also..

1180 shakhas

Sama veda alone had 1000

Both paraa vidya and aparaa vidya

Bhagavan must have more than the almost sarva gnaanam of veda!

That omniscience is brought out in sutra 3.

jagat yoni....veda yoni...

shaastram tu hita shaasanaat

shaasanaat shaastram

shastra = veda here.

shaastrayonitvaat (brahma sarvagnya)

2 defintions

peetam ambaram- yellow cloth + yellow clothed person

(1) shastrasya yoni - (Sagunam Brahman) cause of shastra (shashti tat purusha)

(2) shastram, which is the yoni, pramaanam...brahmanah..for brahman (bahuvrihi samasa)

yoni has 2 meanings in the above.

sutra definition.

alpaaksharam ....vishwatomukham (having different facets)

Veda is anaadi we say. Ishvara created...we say. Then, veda should have a beginning.

We say...in every creation...ishvara brings out nitya veda. 

vishaya vakyam- Br Up. asya mahato bhutasya nishvasitam (effortless) yad etad rig vedo..etc. Maya brings omniscience.

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3 colors- Chandogya Chp 6! Don't forget this!

Red-White-Black

Remember- everything is vacharambhanam vikaro.... Don't forget this.

And yes, trvrt karanam is also important.

Remember- the 3 subtle elements are not satyam. We should go all the way to "sat".

Sat eva satyam. This is vidyaranya's (not mentioned in Upanishad)

"There is nothing unknown to us. Everything is 3 colors" the learned people say (in upanishad)...

treeni-rupaani eva satyam.

Section 4 is now over.

Section 5 begins. 4 mantras. 61-63.

Individual shariram is also mithya. Only "treeni rupaani" eva satyam!

In modern language, we use "energy" (subtle matter).

See....how mithyaatvam is pointed all the way.

Food (earth portion)will have 3 portions! That comes in 6.5 Chandogya !!! BG-17.

Sthula- waste

madhyama - phy body (maagmsa)

sukshma part of food- mind.

solid food, water both same way (3 parts)

water: urine, blood (lohitam), prana

agni tatvam- how is fire consumed? what is fire? 

Oil..comes under agni tatvam. Ghee also!

ghrta-taila-

sthula- vaak (subtle), majja, asthi (bone)

chanting is supplied by ghrtam! 

Why..all this? Because body is also 3 elements alone. Else, it is also vacharambhanam.

Section 6: 5 mantras (64-66)

how food caters to sukshma shariram? When you churn- you butter at top.

Dadhi is karanam. Ghee is karyam. Though we don't see.

This example is used to explain...food influences mind, water influences prana, fire influences speech.

Now, pychiatric medicine is proof (food influences mind).

Section 7: 67-72

Experiment! Don't eat food for 15 days. He could not recall. Water keeps the person alive.

Huge fire...if you don't feed the fire...embers...cannot illumine outside...why? because of lack of feeding. Here, mind is not fed.

Vidyaranya says to counter NV

NV - 9 nitya elements:

(1) 4 paramaanu- air, fire, water, earth  (anu size)

(2) space (vibhu size)

(3) mind (anu as per him)

(4) atma (vibhu)

(5) time (vibhu)

(6) dik (vibhu)

But no! Mind is born (as per upanishad...from food). 

But Up shows mind is subject to expansion and contraction.

NV - "taarkika"

Angaara drishtaanta iva (minimum condition of mind)!

Eats!

Now, can remember.

khadyota (spark)

anna vrddhi- manah vriddhi and vice versa.

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Chh B:

Shunyavaadi

He says- seed, constituents, destruction, sprout

destruction is abhava. Hence, from abhava we get bhava!

But we say- configuration of seed is gone. Constituent of seed continues!

He may say....I am talking about configuration ending.

View of configuration (assemblage/whole) and constituents (part)

Tarka (NV) also talks about this.

KV says- karanam - ingredients (avayava)...kaaryam (avayavi).

Is avayavi new? Is it there? Is there a whole separate from parts?

KV- he says yes. It is new...comes to existence....avayavi.

This is called "asat kaarya vaada"

Non-existent avayavi is born.

NV is called "aarambha vaada" (a new beginning of a non-existent avayavi)

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DMS

sadashiva

shiva destroys samsara temporarily. Sadashiva permanently

Thru knowledge because the samsara is because of ignorance.

Thru teaching because knowledge can be communicated only that way

Teacher is imp, teaching is imp, the adi-guru is important

Brahma vidya gru because that knowledge alone can remove samsara.

Same as hayagriva in vaishnava tradition.

- dakshinaa-murti = facing south- one who has conquered mortality (brahma vidya guru)

- dakshina-amurti = expert in communication + formless really. (nirgunam brahma)

dakshinamurti = mrtyunjaya.

markandeya- chandrashekhara stotram

mrtyu bheeta mrkandu suunu

prakarana grantha

- tattwa sudha

- maanasollaasa (Sureshwara- 144 verses)

mauna-vyaakhyaa (from maanasollaasa)

- prakatanam - revelation...making the unknown..known.

mouna-vyaakhyaa - 

buddha communicated through silence...and we got 4 branches of buddhism!

Indirect description- free from shabda-sparsha. No attributes. no shabda pravrrti nimittani.

yato vaacho nivartantey

Implication method! Lakshanaa vrtti

-------------------------------

Consciousness in you...or Consciousness that is you (jiva) = existence in the world (paramatma).

Knowing the atma - Not a special event requering a particular process...

Knowing the wall = sense organs, mind...requires a process.

We feel atma gnanam also requires such a process.

Atma is the only thing which need not be known in time.

C is self-evident...we say- "I". 

Have you come to the class? I am here...is an evident fact. Svayam prakaashatvam.

Example - light. Because it is self luminous.

Light reveals all objects.

Illumine = makes known.

All senses are like light. They make the world known.

Ultimate light = C because it makes everything known. 

Na tatra suryo bhati (Mu and Ka Up)

Everything is known because of C.

This verse is kept in mind (V4)

Mirror in sun....reflects into a dark-room.

what illumines? Combination alone! Sun + mirror.

You can highlight one of them in a given context.

Mirror illumines backed by the sun.

Sun illumines through the mirror.

Thus every perception reveals the glory of the sun.

Same with us...

Every perception reveals the glory of atma!

Mind = mirror

Atma (C) = sun

Whole world is seen because of atma + mind!

Pramata- mind backed by atma

Sakshi - atma through the mind.

During sleep- atma is there. Mind is resolved. No world!

Hence...no proof required for atma.

Pratibodha viditam.

janami = invariable + a particular object.

invariable- self evident.

Dependent evidence = anu bhanam

Independently evident = bhanam

Here...body is pot. Inside pot, light (atma). 5 sense organs - 5 holes.

5 beams...

Here..."I" send as it were...light of eye ...and I see color. 

Self-evident - I

yasya gnanam = light of atma.

bhasvaram - brilliant.

like what?

example..

prabha....light in pot....

This whole verse (v4)...to show that every perception in the world reveals the atma! That is the main thing. No special experience of atma is needed. 

Subject is self-evident

Obj is dependently evident.

Every time we say...janami.....bhanam + anubhanam....both are revealed.

Prati-bodha viditam.

=====================================================

AM:

- ashvaa iva romaaNi vidhuuya paapam (Chh Up)...how we shake off everything when we go from one state to another (jagrat to swapna etc.)

- What continues? In sushupti- "I am a conscious being. I continue to exist in sushupti also." In sushupti, no localization, no transaction etc. 

Hence, everything else is "incidental"...body is incidental...everything. Sat-chit atma- eternal and non-localized is me. This is Brahman.

Author says...I find it difficult to look at myself...not as brahman!

It is impossible to claim...I have dukkham....the author says. 

What we like...is a source of ananda to us. What we like will vary from person to person. We will remove the object if it is no longer a source of ananda.

Only 1 thing is under liked list always-  Nothing exists in this list permanently! Not even God- when problems happen! "I" is the only thing! I am never displeased- kadachit apriyah.

Even in extreme situations, a person wants to remove himself, not because of lack of self-love, but because of the problem. Self continues to be in the liked list even then.

Atma sarvada priyatamah. 

Atmanastu kamaya sarvam priyam bhavati.

Hence, priyatvam implies anandatvam.

Atah- therefore...since I am sat-chit-ananda...I am Brahman eva...because Brahman is defined as S-C-A in scripture.

Lakshana aikyaat vastu aikyam. 

Tait Up- swarupa lakshanam.

Maiyyevodeti chit vyomni

jagat gandharva pattanam

atoham na katham brahma

sarvagnyam sarva kaaranam

Second lakshanam is given here- tatastha lakshanam. Jagat kaaranam brahma

Sat chit atma is jagat kaaranam.

2 powers to create 2 worlds-

nidra-shakti (micro power)- create a dream world.

maya shakti (macro power)- create a jagrat world.

In sushupti, both universe gone.

In swapna, though I have created, the moment we identify with the dream individual and forget this entire dream is mine! We feel the dream will continue without the dream individual also!

In jagrat, I (as S-C-A) create this world...including time-space-body. Identified with this body, I no more look at myself as a creator...but as a creature!

jagat gandharva pattanam- An apparent city that appears in the sky! It is not a real city. Srishti is mithya! Macro gandharva pattanam and in dream, micro gandharva pattanam.

If you identify with naantaf pragnyam....then...prapancha upashamanam.

This world unreally arises...udeti...in Me....mayi.. Me- chit-vyomni (S-C principle)...which is like space.

Why space example? Because gandharva nagari is also in space. 

All galaxies should be seen in Me...rising and going down.

chit eva vyoma.

In me...the space like conscious.

Atah...aham brahman....

sarva kaaranam...both jaagrat and swapna prapancha.

In sleep...no time. Even time and space...rise and set in Me.

Time and space also...My own incidental properties....like TV surfing!

I start to have fun...and get into trouble. Don't know how to switch off?

Wake up!

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v-6: Not limited by space. All pervading.

Method 1: I am a conscious being. I am sakshi. Consciousness is same as sat. Existence is everywhere. Hence, C is everywhere. Hence, I am everywhere. But author does differently.

Method 2: Existence of any object pre-supposes C. Chaitanya sambandhat vastu vyavaharah.

abha rupam vishwam. Has no C of its own.

bhanam- knowledge of world 

Not possible.

bhaa sannidher vinaa.

nana chhidra...

na avakalpeta- not possible;

kadachit- at any time.

Since all the world is known...to someone or the other...

Hence, yatra yatra sat...tatra tatra chit.

jaraa pishaachi...jaraa vyaadhravat! If you take yourself as body.

Tena...therefore.

Prev verse- no timewise limitation.

This verse- no space wise.

V-7: I am secondless. There is nothing other than me- the author says.

Method1: Karya karana prakriya method. Atma is karanam. Everything else is karyam. Tasmaad va....(T Up) Every karyam is name and form. Gold is the substance. Hence, only gold. 

Method2: Every obj has C sambandha. 

Bhaanaat rtey satvam nasti.

Existence presupposes C.

achitah bhaanam without C... is not possible.

na + rtey = narte.

Now...this verse.

If C is associated with matter...then what is the relationship?

samyoga sambandha? Body and tallness? Samavaaya sambandha.

No conventional relationship between matter and C.

Unique relationship.