v-d

The above two verses from Aparokshanubhuti and Vivekachudamani talk about the adhyaropa and apavada method. Pot is introduced as effect, clay is introduced cause, we say there is no pot other than clay (there is only cause seen as effect), and finally,  we say, really speaking, clay cannot be given even cause status...because what was, what is, what will be...(in and through the pot...when it was there)...is clay alone. Same with the world and brahman! This is also called the "anuloma" (creation) and pratiloma (negation) mehod. It comes in Uddhava Geeta too, with the same words...in the chapter related to Saankhya based creation topic (around chp 20 or chp 21).

The same idea is given by Shankara in a text called "panchikaranam".  Vedanta dindima presents this in verse 85. 

This seeing everything as brahman is the only method for dealing with attachment in this world...as though...nothing is away from Me.

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Even when the world is present, we do not count it...though we experience it. That's because the world is a lower order of reality. Hence, there is only brahman which is without nama-rupa all the time...even when the world is present. So too...with a gnani. He is videha all the time....even when he has a body....just like Janaka. Hence, a jivan mukta does not even have videha-mukti in his vocabulary...because...he is videha...not after death alone...but even now...while living.

Advaitam is not absence of dvaitam...but inspite of dvaitam.

Tvayi..mayi sarvatraiko vishnuh....vyartham kupyasi mayi asahishnuh...bhava sama-chittatva sarvatra twam...vaanchhasi achiraat yadi vishnutvam

What is the main definition of mithya?

- That...something is temporary...that something comes and goes...aagamaapaayi...vyabhichara swarupam. This is the main definition....aadau antey cha yan naasti...

What is the world?

It is only name-form-function. This is in brhadaranyaka...1.6.1

trayam vaa idam...naama-rupam-karma jagat.

vatuh, vatulah....young/old...All these changes indicate that the body is mithya!

68-69-70: jagan mithya..

It's like indrajaalam....indra is parameshwara here. It's all like magician show...in this world! We go to the magic show as entertainment! Same here...5th capsule...by recalling my essential, life becomes entertainment.

World comes under a 3rd category...neither existent nor non-existent. Only advaitam does- this is mithya....seemingly existent category. This alone can be negated...because what is existent, cannot be negated. what is non-existent...need not be negated. Hence, na iha naana asti...is therefore...tenable.

sannaapyasannaapya.... VC

Tilakam...gnaana chakshu opening...to see the non-dual...in the jagat. See advaita...with open eyes!

sarvabhutastham aatmanam....

seeing plurality is not samsara....but seeing plurality "as satyam" is samsara.

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This work by Shankara- brahma gnanavali mala has 2 important quotes:

(1) asangoham asangoham...

(2) brahma satyam jagan mithya...iti vedanta dindimah

This second quote has given the inspiration to Nrsimha Saraswati to compose this work.

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There are several quotes for "mithya jagat". A popular one is from Gaudapada's Mandukya Karika.

"aadau antey cha yan naasti...vartamaaney api tat tatha"- what was not there in the beginning, what will not be in the end...in the middle too, it is as good as non-existent! Note this well!!

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One aside point came in one of the previous verses. It is from Totakacharya's "Shruti saara samuddharanam". One unique point in this work is conveying the fact that the 3 avasthas are "properties of the mind". When the mind is fully awake, we get jaagrat avastha....when the mind is inwardly active, we get swapna and when the mind is resolved, we get sushupti. These avasthas are displaceable...since they are products of the mind alone. Hence, they are mithya!

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v-60:

Anusandhaanam = sharavana manana nididhyaasanam. This is the only way to remove any doubt. This is conclusion of the 9 verses.

"Maanam" in these verses- It means..."No proof for division"...to say that the sat-chit-ananda has division.

In these verses, "pancha kosha" is replaced with "jiva". The "pancha bhuta" is replaced with "brahman". Hence, again...we get "satta", "spurti" and "priya" in these verses. No proof to say there is division/gradation in satta, spurti etc. There is "aupaadhika bheda" not swarup bheda.

v-65:

What if someone says...ok...but, but...there is division in the names-forms of the world. What about that? Advaitin answers...naama-ruupa are mithya! They are only seemingly existent. Hence, difference is also "seeming"! 

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Note these points well on Brhadaranyaka Upanishad:

There are some well known portions:

(1) Purusha vidha brahmanam

(2) Kahola brahmanam

(3) Maitreyi Brahmanam-1

(4) Maitreyi Brahmanan-2

Of these, in Purusha vidha brahmanam, we get the knowledge that the real I is "atma".

In Kahola brahmanam, we get 2 major points: Eshana trayam and Shad-uumi

Maitreyi brahmanam comes 2 times: In Chapter 2 and in Chapter 4.

In Chapter 2, Maitreyi Brahmanam-1, we get the knowledge that we have Chidaabhasa that rises and falls. We also have Chit- that never rises and falls. This is the real atma.

In Chapter 4, Maitreyi Brahmanam-2, we get the 3 examples- of shankha, of veena, of bheri...saying that particulars in this world, may be varied. But in and through the varied objects of the world, we have One. Like that, swaras, ragas may be many, but the sound of the veena is the same.

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Remember this point related to love (priti) and happiness (ananda). We only love...that which gives us happiness. If something or someone does not give happiness, it is no more an object of love. Towards oneself, we always have love. Self-love is most natural. Even a person who wants to commit suicide, not that he does not love himself, he does not love this version of himself because of a particular issue that he is facing. That being the case, self love is natural. Why ? Because one is ananda swarupa. Because...the Self is ananda swarupa, self love is natural. See...how we are connecting love and ananda...and through that...we are connecting the point...that our essential nature is happiness. This is the way to defend...why "sat chit and more importantly ananda"...is our nature.

In Narada Bhakti Sutra, we find this idea: Love and happiness are the same. Whatever gives us happiness, we love that alone.

What if we say, "No! I am a dukkhi!" Even there, we say....our essential nature is happiness. It is latent like the fragrance of sandalwood...which has a foul smell, when covered with moss! This example comes in Vivekachudamani. We should remember this example...whenever we feel..."I am a paapi, I am a samsaari, I am dukkhi!"

There is no gradation in ananda. Priya-moda-pramoda is a notion. There is but One happiness.

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  Another point is related to how "sat chit ananda" is part of the jagat. Yes, "sat" as existence...we can understand in the world. How can we say "chit" is also part of jagat? How can we explain chit in the inert world? There are 2 ways. One way is....shastra says so. "Sat eva chit, chit eva sat"- we find this in sad-darshanam. The second method is...we need consciousness to even say something exists. Some living being, at least in past or future or present should be there to say "something exists". Hence, existence depends on consciousness.

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How can we say "ananda" is in the elements (of jagat)?

In a crowded place, we find an empty seat..space! There is joy!

A teacher dumps a student's head in the river water! The student struggles for air, for breath! That's a source of joy (in vayu). Likewise, for each of the maha-bhutas.

From the above, we know sat-chit-ananda are the essence of the world.

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Remember this point about Chandogya:

Chp 6: This is the famous Uddalaka Shvetaketu samvaada with Tat twam asi repeated 9 times.

Chp 7: This has the famous "Bhuma vidya"- yo vai bhuma...tat sukham. Na alpey sukham asti.

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42:

5 methods to gain davi-sampat:

(1) Viveka

(2) Satsanga (with mahatmas)

(3) Pratipaksha bhavana

(4) Praarthana

(5) Sankalpa (Auto-suggestion before any anticipated provoking situation!)

Verse 42 talks about saadhana in terms of numbers:

Hitva 6: Get rid of kaama-krodha-lobha-moha-mada-maatsarya (through above 5 methods) as well as through karma-yoga and upaasana yoga

Gatva 4: Get saadhana chatushtayam

Gatva 3: Go for shravana-manana-nidishyaasana

Bhitva 5: During shravana, guru teaches- you are not the 5 koshas

Bhitva 2: Giving up even the notion of jiva and ishvara through bhaaga-tyaaga lakshana

Finally getting 1: The only atma is gained!

6-4-3-5-2-1

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v-43: 

Shad-uurmaya: Can be got over by dis-identification (abhimaana tygaga through intellectual understanding) alone!

Here, body is disowned. 2 urmis gone!

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v-44:

Prana-maya kosha disowned

Devah here- chaitanyam

Saakhi => OC (Original Consciousness)

kshut-pipaasa taken care!

Shad-uurmayah- Kahola braahmanam

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Note: In Kahola braahmanam, we find 2 important points:

(1) Shad uurmis

(2) Eshana trayam

All of them....have to be taken care by the saadhaka: Eshana trayam through viveka-vairagyam and shad-uurmis through gnaanam (dis-identification)

Remember Kahola braahmanam!

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v-45

shoka moha apahaani - I am not the mind...FIR reduction at the level of mind

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v-46

In the previous verse, we said, get rid of 2: karta-bhokta

This is at the level of the buddhi. 

Karta is always at the level of the buddhi- (Taittiriya Upanishad)

Vignaanam yagnan tanutey...

karmaani tanuteypi cha

prakrtehe kriyamaanaani....(BG-3)

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v-47: Ananda maya kosha

agnaanam = avidya = ananda maya kosha = kaarana shariram (all synonyms)

Experienced in deep-sleep state. Everything in potential form. Nothing is experienced- No individuality- only blankness! I am not even the ananda maya kosha...the blankness is experienced. I am not that!

kaarana shariram contains all the karmas...sanchita...everything! I am devah- OC!

(RC = praagnya)

7th mantra of Maandukya. I am that Turiyam!

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v-48:

Chidabhasa rises and falls along with the medium...but Chit has no such rise and fall.

Maitreyi braahmanam- (2-4:12-14)

RC rises and falls. Maitreyi questions- home come...you said earlier that consciousness is always there. Y answers- the distinction between OC and RC comes here!

This is a very important point. In Geeta Chp-2, 11-25, there are some verses from the standpoint of RC and some verses from the standpoint of OC. For example, dehi going off from one body and taking another, like clothes, this verse is from the standpoint of RC. But the verse that says, "na jaayate, sarvagatah etc." is from the standpoint of OC. For that "contradiction", the answer comes in this Maitreyi braahmanam. Remember this well !

This discussion starts with:

CB is subject to rise and fall...when mind is born at the time of creation...and when the mind dissolves...CB also

etebhyo bhutebhyas samutthaaya

taanyeva anu-vinasyati....

na pretya sangnyaasteetyarey...braveemiti hovaacha yaagnyavalkyah

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Maitreyi gets angry and questions! Y answers as below!

na vaa arey....aham moham braveemi...

alam vaa arey idam vignaanaaya....

yatra hi....dvaitam iva bhavati...

tad itara itaram pashyati....etc.

(RC is subject to rise and fall (above) but not OC...which )OC) is never subject to rise and fall! 

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sarvam mama (kaaranasya) bhavati- everything belongs to me since I am the atma. tasmaat vaa... From etasmat atmanah...from Me... Yato vaa imaani....maiyyeva sakalam jaatam

But then, are there 2 things?

Everything does not really "belong" to me. Everything is Me. Aham sarvam!

Does that mean...all "evil" also is Me? No! Really speaking, everything is my appearance. Hence, they do not affect me.

Matsthaani sarva bhutaani.... na cha matsthaani bhutaani....like the stick that appears distorted in water!

brahmaanandam...parama sukhadam...

Hence...kuto dukkham!? No complaint! For everything, ok ok! 

9 verses....

groups of 3.

pancha kosha and pancha prapancha....

vyashti has got sat-chit-ananda..Same with samashti.

Sat in vyashti...sat in samashti is same!

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 Purusha vidha braamhanam: It talks about who you are. Everyone starts with "I am" and then lists a lot of things. The trailing details are different for different people. But the first part "I am" is the same for all. Aham asmi iti... This section is 1.4.

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v1:

 - Like a Nididhyasana grantha

- But not exactly nididhyasanam also because we do not confine to "brahma satyam jagan mithya" alone. We have all ideas here. Hence, it is like a "nididhyasana anga" text.

- Advaita-tatvam...param brahma...who alone comes down as Dakshinamurti...

- atma gnanam gives strength to face death, old-age

ishavaro gurur atmeti....

Both saguna and nirguna version of brahman- saguna swarupam is dakshinamurti.

Let that Lord bless my mind...as this work is being written...the author says...

tejah- jyotisham jyotihi- consciousness.

v2:

Only 2 padarthas

atma = experiencer of everything

anatma = anything experienced

I = atma = experience am brahman!

Everything experienced = maya (inexplicable world!) Don't ask any questions. Trim your curiosity! Let me learn to accept. Move with the flow. Maya, karma etc. cannot be explained...from your body, mind onwards...

Aham satyam...jagan mithya....

v3:

I have to know the fact in the previous verse! Most important and required for everyone. This is wisdom. This makes life. I will "just move on". Never ask- why...why...why you did that etc.? This knowledge alone will liberate. 5th capsule- by forgetting my real nature, I convert life into a struggle! Claim my glory....that I am brahman...more than looking at maya. Vishvam darpana....I am the screen, regardless of a tragic movie!

Spiritual knowledge and spiritual ignorance-

one makes life a liability...bandha....and mukti...(like vamadeva...who felt like a released bird...upon birth itself!) Gnanam "is" release...not even "gives release". Anyat nibandhah....

 

v-19:

- bhavaat advaitam..

v-20:

- Return for karmis and upasakas (Chp 9, BG)

-  No return: 

    (1) No karma after gnaanam. Hence- no travel...no punar-janma

    (2) I am atma which is everywhere. Hence- there was no travel in the past, or now, or in future!  

          Hence, no bhraanti related to travel.

v-21:

 Only manda buddhi will vote for preyas! KUp. Karma phalam is asat and paroksha.

  Karma- invisible result. Future phalam...which we cannot experience using sense-organs now..hence paroksham. Also- uncontrollable, and anityam. 3 doshas also!

 Gnanam- pramaanam gives pratyaksha phalam! Like eyes seeing instantly! Moksha is also instant! Gnanam and moksha are pratyaksham. In other systems- after gnaanam also...you have to get bhakti. Future event in other systems! It is nitya phalam.

Hence- karma should be used only to come to gnaanam.

v-22:

Striking the goal is important. Format conversion should take place. If the guru asks, "Are you muktah, what is my answer?" Saadhaka should get converted to siddhah (Sad darshanam). What does the mind say? I am free....should be the answer. Jiva-jagat-ishvara is an endless process. But I am unconnected. It does not matter how many texts you have studied. Conversion is important. Scholarship alone is vrthaa.

Knowledge is like the sun. Stars are present...but as good as non-existent. Hence, problems are also like the stars- as good as non-existent.

v-23:

Purnatvam in atma...hence does not have anything which is unfulfilled. Gnani does not miss any blessed thing. Hence, no sadhanas any more...(after gnanam)...since there is no saadhyam any more. Naiva tasya krtenaarthah....Even for pleasure..."na prahrshyatet priyam praapya" (BG-5)