Samvid/Object Of Knowledge

Re: Panchadasi Chapter 1

Postby Anirudha » Wed Jan 13, 2016 5:45 pm

Hari Om,

My question pertains to the experience of the waking state. This experience has a samvit and object of knowledge (Shabda, Roop, Ras, Gandha, Sparsha). So there is a knower, samvit, and the known, which is drshya.

My question is, Does the drshya signify mental representation of the "objects in the outside world"? Or there is nothing apart from drshya? Why do we say that?

I would appreciate if the group could point me the right way of looking at this.

Anirudha
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Re: Panchadasi Chapter 1

Postby 21512sw4 » Thu Jan 14, 2016 11:29 pm

Hari Om

Whatever we experience are objects of experience [Drisyam - seen] In the waking experience, objects keep changing while Drk the knower pramata continues to exist never varies. In fact I don't need to change for seeing the colors of various objects, sounds of the world. While the experience of colors, sound etc varies I the knower, not this Body Mind Complex, remains the invariable.

You may be father to your son, son to your father, husband to your wife, student to a teacher "You" remain the same. Depending on the role you play you are referred by different names while YOU remain unchanging all the time. This is true in dream state where our organs of action & perception are not active while mind projects the world where YOU the waker becomes dreamer in the dream experience, Once you wake up the dreamer in the dream state realises that he is the same waker before & all activities were felt 'as though' real.

At Guru's feet

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Re: Panchadasi Chapter 1

Postby Umabala » Fri Jan 15, 2016 4:34 am

Harih Om!
Namaste.
My name is Uma. I am one of the members in the Panchadasi class taught by Pujya Swami Advayanandaji.
I am trying to share the understanding learnt from the teachings of Pujya Swamiji. Any mistakes in my writing shows my need to improve the clarity in the understanding of mine. I request the moderators, Pujya Swamiji and other members of the group to help me in the same.
Pujya Swami Vidyaranyaji took the example of the three states of the mind to explain that consciousness is one and remains the same in all the three states of mind. (“Samvit (knower) aika rupyAnna bhidyate”)
This is proved by.
1.Objects (Drisya) are many; subject (drik or seer) is one.
2.The knower of the objects (subject) is different from the known objects.
3.The knower (subject) is the same in all three states of the mind but the objects vary.
Experience is the result of of the knower (Subject) encountering objects through BMI complex in the waking state and through the mind in the dream state and knower continues in deep sleep state but as the mind is also went into dormant state there are no thoughts (objects) to encounter.
Knower is continuous and the same in all the three states and in all the experiences whereas objects appear and disappear.
“Yad rupena yan nischitam vastu tad rupam na vyabhicharati tat satyam.”

In Gurusmaranam,
Uma
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Re: Panchadasi Chapter 1

Postby Umabala » Fri Jan 15, 2016 9:30 pm

Harih Om!
Namaste.

Pujya Swami Vidyaranya in the further slokas established Samvit as Chit. Samvit is Awareness principle. It is Svayam Prabha or Self Evident. Everything is illumined by the Self-evident nature of Samvit. It does not require the illumination by other to be known. Pure consciousness is neither born nor does it become non-existent. It is not conditioned by time. It is Nitya Svarupam. It is eternal. Reflexive awareness is the term used to explain Chit. It means that simultaneously I am aware of the object as well as myself as knower subject.
The nature of Self is bliss. It is proved by we love ourselves the most. This love is expressed as, “May I never cease to be, and may I ever be present.” “Atmanastu Kaamaaya sarvam priyam Bhavati.”The love for other beings is for the sake of Self. But, the love for the Self is not for the sake of others. We love objects of the world as long as they give us happiness. The love for objects is conditional. However, we love ourselves without any condition. The love for the Self is unconditional. Thereby it is said that love for Self is Supreme.
Taking this thought further, the author Pujya Vidyaranyaji establishes Brahma-Atma-Aikya-Bodha.He says this SatChitAnanda Atma is the same as the Brahman established in the scripture. Thus, the Atma or I is proved to be the nature of SatChitAnanda and in the Upanishads also Brahman is described as SatChitAnanda.

In Gurusmaranam,
Uma
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Re: Samvid/Object Of Knowledge

Postby Umabala » Mon Jan 18, 2016 6:18 am

Harih Om!
Namaste.

It has been concluded in the previous slokas that my nature or svarupa is happiness. But, in my daily experiences most of the time; I do not feel that way. There appears to be a gap between the conclusion and my daily experience. Pujya Vidyaranyaji addresses that gap in the next verses.
If I am aware that I am the source or nature of happiness, I will not be chasing after the external objects or people for happiness.
At the same time I am aware that I am the source of happiness, as I love myself the most.
So, my nature as happiness is evident to me and at the same time not evident to me. Is it possible to be this way?
The answer is yes, it is possible. It has been explained with the following example.
A child is learning under the teacher along with a group of students. The child’s father came to visit the child. At that time, the child is chanting along with the other students. When the father wanted to listen the child’s voice, he can listen to the voice of his child, but not clearly as the child’s voice is mixed up in the chorus chanting. The chorus chanting is acting as a Pratibhanda or obstacle for the father to isolate his child’s voice.
Similarly, even though my nature (Atma) is of happiness, I am not able to realize it because of the Pratibhanda.
Now, the question is what is the nature of this Pratibhanda?
This Pratibhanda not only veils the vastu or Atma but also produces contrary knowledge. But, it does not veil the Atma fully. That’s why my nature of happiness is evident to me partially and not fully. That’s why I love myself as source of happiness and at the same time I chase after the objects of the world for happiness.
That Pratibhanda is Anadi Avidya (Anadi means Beginning less). Because of Avidya, there is absence of correct perception (Veiling) and projection of wrong perception.
Even though, both Paramatma and Avidya are beginning less, Avidya ends once I wake up to the knowledge of Paramatma.

In Gurusmaranam,
Uma
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Re: Samvid/Object Of Knowledge

Postby Umabala » Sun Jan 24, 2016 4:19 am

Harih Om!
Namaste.

My real nature is SatChitAnanda. But, I am not able to recognize it because of the delusion or Vyamoha Caused by the Pratibhanda called Avidya.
In order to understand the nature of Pratibhanda, Pujya Vidyaranyaji explained the nature of Avidya in the next verses.
Even though, the main objective of teaching is to establish the Jiva Brahma Aikyam (oneness of jiva and Brahman), Pujya Vidyaranyaji starts explaining about the creation as though implying the duality of creator and created. This methodology of teaching is called Adhyaropa Apavaada. Building a particular concept is called Adhyaropa and negating the concept is called Apavaada.For that, he proposed the model of Prakriti which is Adhyaropa as a means to understand the reality where Prakriti is denied which is called Apavaada.
Prakriti is defined as satva, rajas and tamo trigunatmika endowed with the reflection of Brahman. This Prakriti is further classified into Shuddha Prakriti and Ashuddha Prakriti.

Shudda Prakriti is Satvaguna pradhana with reflection of Chidananda Brahman and is called Maya. This reflection of Consciousness in Maya, keeping the Maya under control is called Iswara.Because of the knowledge is predominant in Satva Guna, Iswara is Sarvajna and Sarva Shaktiman as Knowledge is power.

Ashudda Prakriti is rajo and tamo guna pradhana with reflection of Chidananda Brahman and is called Avidya. This reflection of Consciousness that is under the influence of Avidya is called Jiva. Jiva identified with the causal body is called Praagna.As there are many varieties in Avidya because of the different gradations of satva, rajas and tamo guna, there are many varieties in Jivas also.

The difference between Iswara and Jiva is not real, as both are reflection of one and the same consciousness, the difference is because of the reflecting medium like the one and the same light reflected in a placid pond appears clear and does not appear so clear in dirty water pond.
Isvara is Reflected Consciousness + Maya medium.
Jiva is Reflected Consciousness + avidyA medium.
In Gurusmaranam,
Uma
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Re: Samvid/Object Of Knowledge

Postby Umabala » Mon Feb 01, 2016 5:04 am

Harih Om!
Namaste.
It is important for me to keep in mind the following fact while reading the texts in Advaita Vedanta. In advaita, avidya is a deliberate superimposition or model construct, and it is an adhyaaropa. Once the aspirant transcends the need for such an arrangement or model construct, this arrangement is dropped or negated, that is called apavaada.
In this context, it has been explained that avidya or causal body is the Upadhi for Jiva.It is called Causal body as it is the cause of gross and subtle bodies of the Jeeva and the body ends with the wake of Self Knowledge. The avidya ends with Vidya or knowledge.
Experience of pure avidya is found in deep sleep. In deep sleep the jiva is is neither identified with sthoola saria nor sookshma sarira but with kaarana sariram in which everything is in a dormant condition. The Jiva identified with the causal body (Avidya) is called Praajna.
The jiva identified with causal body is called Praajna because of two reasons.
1.The first reason being the jiva who is exceedingly ignorant is called Praajna. When the jiva is identified with the causal body (as in deep sleep) there will be total ignorance and after getting up sleep one says that one has slept like a log and does not remember anything. The jiva is exceedingly ignorant.
2.The second definition is the Jiva, which has knowledge, is Praajna. Ignorance is also known to the jiva. It is also explained that the jiva experiences the bliss of self even though it is unaware of it. Prajna is the ananda pertained to Self but unaware of it because of tamas.
The Jiva is alpajna because of avidya upadhi. Where as, Iswara is Sarvajna because of Maya upadhi.
For the experience of Jiva, the tamoguna pradhana prakriti under the will of Iswara creates five great elements or Pancha maha Bhutas.Iswara is the nimitta kaarana or sentient cause. Prakriti is the upaadaana kaarana or material cause. The five great elements are Space, Air, Fire, Water and Earth. They are called (Apanchikrita) Tanmatras or subtle elements.All the five elements have all the three gunas of prakriti.
The Space has the property of shabda or sound.
The Air has the property of Sparsha or touch in addition to the Shabda guna.
The fire has the property of Rupa or form in addition to the shabda &sparsha guna.
The Water has the property of rasa or taste in addition to the shabda, sparsha&rupa guna.
The earth has the property of gandha or smell in addition to the shabda, sparsha, rupa&rasa guna.
This called Bhoota Srishti or creation of elements.
In the next sloka onwards Pujya Vidyaranyaji talked about Bhoutika Srishti or creation from the five great elements. All these five elements have all the three qualities of Prakriti.
From the individual Satva guna aspect of the subtle five elements, five organs of knowledge or jnanendriyas are born. They are called subtle sense organs (The faculty of hearing, the faculty of touch, visual faculty, the faculty of taste and the faculty of smell).
From the total Satva guna aspect of the subtle five elements antahkarana or inner instrument is born. Depending on the functional difference in the thoughts it is of two fold. When the thoughts are in the state of oscillation or doubt it is called manas or mind and when the thoughts are in the form of decisive nature it is called Buddhi or intellect.
In Gurusmaranam,
Uma
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Re: Samvid/Object Of Knowledge

Postby Umabala » Tue Feb 02, 2016 10:43 pm

Harih Om!
Namaste.
The Vedic model of creation is not intended to establish a model of creation. The subject of Vedanta is the non-dual reality, Brahman. The understanding of Brahman starts with an understanding of creation itself .The focus of the text is on developing the alertness of the mind to the Reality or SatChitAnanda.
The nature of Subtle body is explained from slokas 19 to 22.
After explaining the effects or karya of the Satva guna aspect of Pancha maha bhutas, Pujya Vidyaranya Swamiji explained the karya of the Rajasic aspect of Pancha maha bhutas.
From the Rajoguna aspect of the subtle five elements, the subtle organs of action are created. They are as follows:
Faculty of speech, faculty of grasping, faculty of movement, faculty of excretion and the faculty of procreation from the subtle space, air, fire, water and earth respectively.
From the collective aspect of rajoguna of the subtle five elements, Subtle Prana Shakti (Physiological activity) is manifested. When one goes to sleep, the mind does not function, but Prana does and because the Prana functions even in sleep, the sukshma sarira is still there and the body is alive. Depending on the functional differences the Prana is further categorized into five types.
The Subtle Prana Shakti is further divided into,
Prana-Subtle power of respiration-located at the tip of the nose
Apana-Subtle power of dispelling the urine and fecal matter-located at the organs of excretion
Samana-Subtle power of digestion-located in stomach
Udana-Subtle power of stirring and throwing out-located in throat
Vyana-Subtle power of circulation-located throughout the body.
With this the whole sookshma sristi is over.
The five subtle sense organs of knowledge, the five subtle sense organs of action, five pranas and the Manas and Buddhi (total of 17 components) constitute the Sukshma sarira or Subtle body. Because of this Sukshma sarira only consciousness gets reflected. The sentiency or life principle in the living body is because of the consciousness being reflected in the Sukshma sarira or subtle body and the sentiency is the glory of consciousness. That which makes the physical body alive and departure of which is the death of the body is called Sukshma sarira.
It is also called Linga Sarira because of two reasons.
1.The subtle body helps you to infer the presence of consciousness. (Main reason)
2.The subtle body takes you to consciousness.

In Gurusmaranam,
Uma
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Re: Samvid/Object Of Knowledge

Postby sunilgoel29 » Thu Feb 04, 2016 4:49 pm

Hair Om fro Sunil Goel

Namaskaaram!

Just wanted to share this:

अभावना वा विपरीतभावना संभावना…
abhAvanA vA viparItabhAvanA saMbhAvanA…
abhAvanA is the absence of right judgment – there is no such thing as jIva brahma aikyam or identity between the jIva and Ishwara.
viparita bhAvanA is the opposite belief of the truth – that the world is real and that Ishwara and the jIva are different.
sambhAvanA is a doubting mind – samshaya bhAvanA sambhAvanA. How could the jIva and the Ishwara be one? I cannot believe this…
To get across such pitfalls – abhAvanA viparItabhAvanA saMbhAvanA – repeated contemplation is indeed required. The chhAndogya upaniShad episode of Shvetaketu’s father repeatedly telling him ‘tat tvam asi Shvetaketu’ nine times has significance! The incident shows that repeated contemplation is required. Each time he was told tat tvam asi, Shvetaketu had another doubt in his mind. To clear that doubt his father had to explain again and tell him ‘tat tvam asi.’ He thus did it nine times.

Kind regards

In Shri Guru Smriti

Sunil Goel
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Re: Samvid/Object Of Knowledge

Postby Umabala » Wed Feb 10, 2016 5:29 am

Harih Om!
Namaste.
The purpose of the Srusti model discussed in the vedantic texts is to connect the Individual to the total. The individual or Vyasti (Jiva) is always connected to the Samasti (Iswara) or total. Understanding that there is no Vyasti isolated from Samasti is the wisdom. With this understanding the individual (Vyasti) is surrendered to the total (Samasti) or Vyasti is dissolved in the Samasti.
The Causal body or Karana Sarira is made up of Avidya.
The Sukshma sarira or Subtle body is made up of the constituents (total of 17) from the subtle elements.
The reflected consciousness identified with samasti or total is called Iswara.
The reflected consciousness identified with the individual or vyasti is called Prajna.
That Prajna identified with subtle body is called Taijasa. Taijasa has both karana sarira and sukshma sarira identification.
That Iswara identified with Samasti or total is called Hiranyagarbha.
Being identified with the total, Iswara is called Samasti and being devoid or absence of that identification, Jiva is called Vyasti.
Hiranyagarbha has a sense of Amness or oneness with everybody.
Hiranyagarbha identifies with every Taijasa.In other words, Hiranyagarbha knows itself or aware of oneness or Amness with all Taijasa. Hiranyagarbha knows itself as being one with all Taijasa.
Taijasa has the identification with the individuality or with a single person.
Pujya Swamiji gave the example of Raja (king)&Praja (citizen).
The meaning of the words Taijasa and Hiranyagarbha were explained. Taijasa means effulgence or Tejas and the most effulgent apparatus is Antahkarana and as the reflected consciousness is identified with the Antahkarana, it is called effulgent one or Taijasa.
Hiranya means gold (shining) and garbha means the womb. Hiranyagarbha means the womb of all knowledge (as knowledge shines).
The cosmic Hiranyagarbha in relation to action is also called Prana. (Prana means the excellence in movement or action).
Jnanashakti Pradhanena Hiranyagarbhaha.
Kriya Shakti Pradhanena Pranaha.
Jiva is the general term used to denote Viswa, Taijasa&Prajna. Where as Iswara is the general term used to denote Virat, Hiranyagarbha&Iswara and also used as particular term to denote individually also.
In Gurusmaranam,
Uma
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Re: Samvid/Object Of Knowledge

Postby Umabala » Sat Feb 13, 2016 6:41 am

Harih Om!
Namaste.
The one reality (Brahman) when reflected in Prakriti is called by different names at vyasti and samasti level.
After explaining the Karana Prapancha or causal realm and Sukshma Prapancha or subtle realm, Pujya Vidyaranyaji starts explaining the Sthoola Prapancha or physical realm.
Sthoola means perceivable. Perceivable to the senses. That which is cognized by the sense organs of knowledge (jnanendriyas) is Gross or Sthoola and it is transactional also by karmendriyas.
Panchikarana is the process by which subtle becomes gross. It is making each element into five parts.
Till now all the five elements are in Tanmatra stage (Tat+Matra=That alone).
Now, each element has all the remaining four elements. 1+4=5
It is the process by which each tanmatra becomes panchatmaka or fiveness or the nature of five.
For the Taijasa to experience the Karma Phala in the form of pleasure&pain, Bhagavan creates two things. First one is Bhogya or physical world and the second one is Physical body or Bhogaayatanam (Aayatanam means abode) by enabling the process of Panchikarana.Gross aspect of tamas is used in Panchikarana.
Pujya Swamiji explained the life span for Brahama or Hiranyagarbha.
Pujya Swamiji explained the four types of Pralaya:
1.Nitya Pralaya: which takes place everyday in sleep state.
2.Naimittika Pralaya: The dissolution that happens at the end of a day of Brahma or Hiranyagarbha.
3.Praakruta Pralaya: The dissolution that happens at the end of lifetime of Brahma.
4.Aatyantika Pralaya: Complete personal dissolution or liberation on the realization of Brahman. In this dissolution once the body falls away there is no rebirth.

In Gurusmaranam,
Uma
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Re: Samvid/Object Of Knowledge

Postby Umabala » Sun Mar 13, 2016 7:26 am

Harih Om!
Namaste.

The tamasic aspect of the five tanmatras becomes gross and perceivable through the process of panchikaranam. Each element is mixed with other four elements. (This happens only in the tamoguna alone. The satva and rajoguna do not undergo any grossification). From these combination entire cosmos, worlds, beings and their bodies and various objects are made. Hiranyagarbha identified with total sthula sarira goes by the name vaiswanara or virat. The taijasas identified with the individual sthula sarira goes by the name viswa(s). Taijasas get identified with different individual gross bodies such as deva, tiryak and manushya and goes by the name viswa. The Viswa is caught up in the objects of the world and is extrovert and restless in nature and is devoid of the knowledge of inner reality. The inner reality is that supreme reality which transcends viswa, taijasa&prajna. (The viswa, taijasa&prajna are the reflections of the supreme reality). As they do not know the inner reality, prodded by the desire viswa(s) perform actions. (Actions become a means to find happiness). Even though the viswa(s) are doing actions to find joy, in that process they accumulate punya&papa. When the punya phalam fructifies, they enjoy. Even as they enjoy, they accumulate another kind of result called vasanas or impressions that prompts viswa again to do more actions for joy. (Anartha parampara or cycle of ignorance. Vasanas leads to desires and desires leads to actions and again the cycle repeats). Pujya Vidyaranyaji compares this to an insect caught up in the whirlpool and goes from one whirlpool to another whirlpool without respite. Similarly, once this life gets over, one carries the vasanas from the present birth along with the vasanas from the previous birth into the future births to fulfill the vasanas. In this way viswa goes from birth to birth. Then, where is the escape for viswa? This is explained as follows. Those viswa(s) whose punya karma fructifies will get into a kind of birth where they will come under Guru&Sastras. (This is possible because of the right combination of Punya &Papa karma fructifying whereby there will be duhkham because of papa karma phalam and at the same time because of punya karma phalam one gets vairagyam and there is some peace and contemplates on what is happening!). Pujya Vidyaranyaji compares this to the insect caught up in the whirlpool is being lifted away by a compassionate person and throws it under the shade of the tree where the insect relaxes happily.

In Gurusmaranam,
Uma
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Re: Samvid/Object Of Knowledge

Postby Umabala » Mon Mar 14, 2016 2:07 am

Harih Om!
Namaste.

Pujya Swamiji explained the connection between actions and enjoyment. It is like A causes B and B causes A. A stands for karma &B stands for bhoga. This karma&bhoga are playing football game and Viswa is like the football. It is a continuous, non stop game. The Viswa has been rendered powerless by the twin forces of karma&bhoga. With help by a highly compassionate person this Viswa will come under the shade of Sastra&Guru.This has been explained in the next verse. Pujya Gurudev has mentioned that the seeker should have gratitude to Guru, Sastra&Iswara.Iswara is the one who connects seeker to the Guru&sastra. The compassion that comes in a Brahma Nista (who never gives value to the world) is the work of Iswara.That Iswara when our karma gets paripaka ensures that we get an Acharya.We have to become ready for the Lord to send us the Guru. Ready in the sense that our heart should get purified and our desire for Brahma jnana should become strong. Then the Guru walks into our life.
Pujya Swamiji explained the meaning of Acharya.
Acharya is the person who makes the student to walk the path of Dharma and he himself walks the path. From such a compassionate Acharya the student receives the teaching. After having gained the teaching from Acharya, one gets the vision of Tattva or ultimate reality. The teaching helps the student by means of Pancha Kosa Viveka.To differentiate one self from all the five kosas is Pancha kosa viveka. The result of knowledge is peace or Ananda.There is a sense of liberation from dissatisfaction&incompleteness.
The three sariras (sthoola, sukshma&kaarana sarira) have been divided into five kosas. The five kosas are:
Annamaya kosa, Pranamaya kosha, Manomaya kosha, Vijnanamaya kosha &Anandamaya kosha.
Kosha means sheath. It appears that as though the sheaths cover the Self. But what is covering is our identification with the sheath. Once this sheaths veil the Self we forget our original nature of Self. Because I forgot my real nature, I go from birth to birth that is called transmigration.

In Gurusmaranam,
Uma
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Re: Samvid/Object Of Knowledge

Postby Umabala » Tue Mar 15, 2016 8:03 am

Harih Om!
Namaste.

Annamaya kosa is the sthula sarira. It is made up of the grossified five elements through the process of Panchikaranam.Pujya Vidyaranyaji next explains the Sukshma sarira or Linga sarira. Sukshma sarira is divided into three kosas. They are Pranamaya kosa, Manomaya kosa&Vijnanamaya kosa.
Pranayama kosa is from the rajasic aspect of Linga sarira. It is composed of action elements that are five karmendriyas&five pranas. That aspect of the individual, which is action oriented is Pranayama kosa.
Manomaya kosa is made up of five jnanendriyas, which are made up of satva guna and the mind, which is made up of oscillating thoughts. Vijnanamaya kosa is also made up of the same five jnanendriyas and intellect that is made up of decisive thoughts. Manomaya kosha is the instrument through which one comes to decide. So, Manomaya kosa is the Karana Roopa.Buddhi uses the mind to come to decision. So, Vijnanamaya kosa is the Kartru Roopa.That is why Vijnanamaya kosa has the notion of I. Because it is the one who does everything. Ahankara resides in Vijnanamaya kosa. The thoughts I am the doer, I am the enjoyer resides in Vijnanamaya kosa. So, by identification with Vijnanamaya kosa I become the doer&enjoyer.
Anandamaya kosa is constituted of Avidya or Kaarana sarira along with the thoughts of joy experienced with the connection with the objects. There are three kinds of thoughts of joy. They are Priya, Moda, and Pramoda.
Priya---Ista vastu darshana janyam sukham (the joy element expressed in the mind on the perception of object of my like).
Moda---Ista vastu praapti janyam sukham (the joy element expressed in my mind on possessing the object of my like).
Pramoda---Ista vastu anubhava janyam sukham (the joy element expressed in my mind when I experience or enjoy the object of my like).
By identifying with each kosa we get different experiences of ourselves. Whatever one defines about oneself from birth to death is based on identification with one of the sheaths or kosas.
Self is Brahman when it is(as though) dissociated with five sheaths.
Self is Jiva when it is(as though) identified with the five sheaths.
The identification or taadaatyma is at the level of intellect. Self is ever free. It is the intellect that has the wrong notion of identifying Self with the five sheaths. Ignorance at the level of intellect causes bondage. The remedy is to give the right knowledge at the level of intellect .So, bondage is at the level of intellect and liberation is also at the level of intellect.
To get clarity of understanding Pancha kosa viveka Prakriya is used. We do The Pancha kosa viveka through the method of Anvaya Vyatireka. By this we lift the Self from five sheaths. Lifting means giving right understanding to the intellect. The Self attains (in figurative way) the statehood of Brahman.
Anvaya means Anuvritti or Pratiti or Presence.
Vyatireka means Vyavritti or Apratiti or Absence.
First the author proves I am not the Sthula sarira by analyzing Svapna or dream state. I am not sthula sarira as there is vyatireka or absence of sthula sarira in svapna. But anvaya or presence of Atma in svapna. In dream I am not identified with the gross body (Vyatireka) but there is presence of Atma (Anvaya) illuminating the dream experience.

In Gurusmaranam,
Uma
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Re: Samvid/Object Of Knowledge

Postby Umabala » Wed Mar 16, 2016 2:33 am

Harih Om!
Namaste.
Anvaya means Presence or perceptibility or perceivability.
Vyatireka means Absence or imperceptibility or imperceivability.
Pujya Swamiji gave the example of a king who rules the kingdom. The kingdom is divided into four territories A, B, C, and D. Each of the vassals (subordinate rulers) rule one territory. The king has access to all the four territories in his kingdom where as the vassals have access only to their respective territories. The four territories are compared to jagrat, svapna, sushupti &turiya avasthas. King is compared to Atma or Self. The point is to find out who is present in the four avasthas (Anvaya) and who is absent in each of the four avasthas (Vyatireka). So, Anvaya constitutes you and Vyatireka tells you that it is not you.
That without which I can be tells me that I am not that.
I am not that which I can be without.
These are the important statements that explain the logic of AnvayaVyatireka.
In the dream as the gross body experience is not there (Vyatireka) but I am there (Anvaya) I am not the gross body is proved in the experience of dream state.
Next, Pujya Vidyaranyaji talks about Sushupti.In deep sleep state or Sushupti linga sarira is not experienced, but there is the experience of Self or I. It means I exist even without linga sarira. My Self experience is intact. So, it is proved that linga sarira is not the Self. By differentiating the linga sarira from Self or Atma, three kosas (Pranamaya, Manomaya, Vijnanamaya) have also been negated. As the three kosas are the subdivisions in linga sarira based merely on the differences of Guna and Avastha.
Pranamaya kosa is made of Rajasic aspect and Manomaya &Vijnanamaya are made of Satvic aspect. That is the Guna Bheda.
The difference between Manomaya kosha &Vijnanamaya kosa is Avastha or state. Manomaya kosa has the state of oscillation and Vijnanamaya kosa has the state of determination.
Later, the author talks about Samadhi. In Samadhi there is absence of sushupti (that means Samadhi transcends Avidya or Kaarana sarira). Avidya is an important component of Anandamaya kosa. In Samadhi even though the Avidya is absent (Vyatireka), there is the presence of Self (Anvaya). As I exist without Avidya or kaarana sarira, it is proved that Kaarana sarira is not the Self.
Like how one carefully removes the envelopments of Munja grass to reach its core, in a similar way, to know the Atma or Self, a wise person uses the intelligent logic of Anvaya Vyatireka to differentiate the Self from the five kosas or three sariras.
In this way Pujya Vidyaranyaji explains how to differentiate Self from five sheaths.

In Gurusmaranam,
Uma
Umabala
 
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Re: Samvid/Object Of Knowledge

Postby Umabala » Sat Mar 19, 2016 11:29 pm

Harih Om!
Namaste.
Pujya Swamiji explained that Knowledge of Self is Knowledge of Brahman. The oneness between the Paramatma &Jivatma is considered to be one of the highest realities and it is explained through the analysis of Panchakosa viveka. That oneness we see through the Panchakosa viveka has been expounded by the statements (Mahavakyas) like, “Tattvamasi” and the method to follow is called BhagaTyaga Lakshana.Panchakosa viveka has been enabled by Mahavakyas.Pujya Gurudev defined Mahavakyas as identity revealing statements.
Pujya Vidyaranyaji helps us to understand the BhagaTyaga Lakshana.
Bhaga means Part; Tyaga means Dropping; Lakshana means Implication.
Lakshana means going beyond the literal meaning to catch the import meaning.
Tattvamasi Mahavakya indicates oneness with Brahman by implication. This is called Lakshana Vritti.
BhagaTyaga Lakshana means not complete dropping but partial dropping of the literal meaning.
In Verse 44, the meaning of the word,”Tat “, is explained.
In Mahavakya, Tat means Paramatma, tvam means Jivatma, asi means are. (That you are).
In Creation of the world God alone is the efficient cause and material cause.
Brahman+Maya =Tat (Iswara)
Brahman+Reflection of Brahman+Satva predominated Maya=Nimitta kaaranam or Efficient cause.
Brahman+Reflection of Brahman+Tamas predominated Maya=Upaadaana Kaaranam or Material cause.

In Gurusmaranam,
Uma
Umabala
 
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Re: Samvid/Object Of Knowledge

Postby Umabala » Sat Mar 26, 2016 6:58 am

Harih Om!
Namaste.
Pujya Swamiji explained the term,”Lakshyartha” or implied meaning. Laksyartha is indicated by Lakshana Vritti. Vritti is the power or Shakti by which the words help us to comprehend the meaning.
Mahavakya,”Tattvamasi”, communicates aikyam or oneness between Paramatma&Jivatma by implication.
In the verse 45 it is explained that the supreme Brahman, which became Iswara in association with suddha satva upadhi, that very Brahman becomes Jiva in association with malina sattva upadhi or conditioning.
Brahman plays two roles. The attire in both roles is different.
In verse44& 45 the direct meaning of the Tat&Tvam are mentioned by the word,”Uchyate”.
Direct meaning of Tat is Iswara (Brahman+Maya).
Direct meaning of Tvam is Jiva (Brahman+Avidya).
In verse 46 the word,”Lakshyate”, is introduced.
The literal meaning of Tat&Tvam can never give the oneness of Jiva&Iswara, so one is forced to take the implied meaning of Tat&Tvam.
Pujya Swamiji explained the term Apta vakyam. Pursuing knowledge through the words of Aptas or well-wishers who are wise and unselfish. Vedas are like our mother who always wishes the very best for her children. So, when Vedas are telling Tattvamasi Mahavakya, it is considered as Apta vakyam.
After having dropped the mutually opposing contradictory limitations of Brahman caused by Suddha satva (un sullied satva)&Malina sattva (Rajo&tamo guna pradhana) and Tamoguna, oneness between jiva and Iswara is revealed. (Brahman reflected in Suddha satva maya is jnana pradhana or intelligent cause of the universe, Brahman reflected in Tamoguna is the material cause of the universe and Brahman reflected in Malina satva is kriya or action pradhana and is the cause of jiva).
By rejecting the upadhis of Tat&Tvam, the akhandam (Brahman) that is of the nature of SatChitAnanda remains.
The purpose of the Vedanta is to tell you that, “you are that Reality”.

In Gurusmaranam,
Uma
Umabala
 
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Re: Samvid/Object Of Knowledge

Postby Umabala » Wed Mar 30, 2016 7:06 am

Harih Om!
Namaste.
Iswara is the Abhinna nimitta upaadaana kaarana for the universe. Pujya Swamiji explained this concept with the example of spider and its web.
In verse 47, the application of Bhaga tyaga lakshana in day-to-day life has been explained.
Pujya Swamiji explained it with an example of a person meeting the nephew (whose name is Devadatta) after a gap of twenty years who wonders, “Is this Devadatta the same as that Devadatta whom I saw twenty years ago?!” To understand this is that very same Devadatta whom I saw twenty years ago, we have to drop the contradictory meaning for this and that. We have to transcend the conditionings of Desa or place (this place &that place as both are different), Kaala or time (this time and that time), Condition of the body (this grown up body and that young toddler body), and Means of knowledge (“this” shows direct perception and “that” shows indirect knowledge from memory).
There are three types of Vrittis to explain the meaning of a sentence.
Abhidha vritti:Indicates the direct or literal meaning of the sentence.
Lakshana vritti:Indicates the meaning of sentence by implication.
(Vyanjana vritti:Indicates the meaning of sentence by hinting at something. Used in poetry and literature).
Always Lakshana vritti has to be adopted when the literal meaning doesn’t make sense.
There are three types of Lakshana vritti.
Jahat-lakshana vritti: The method of implication where total literal meaning is dropped to arrive at the cogent meaning of the sentence. For example, in the phrase "Gangaayaam ghoshah - Village is in Ganga", obviously the village cannot be in the midst of the Ganga River. So, by logical reasoning we say that the village is close to Ganges. We dropped the literal meaning of Ganges river.
Ajahat-Lakshana vritti: The method of implication where nothing is dropped but something is added to the literal meaning to arrive at the cogent meaning of the sentence. For example, in the phrase "Shonah dhaavati - red color is running", since red color cannot be running, an animal having red color is running is the intended meaning. We do not drop red but we add red horse is running (shonah asvah dhaavati).
Bhaga tyaga Lakshana vritti or Jahat-ajahat-Lakshana vritti: The method of implication where in part of the literal meaning is dropped to arrive at the cogent meaning of the sentence.
Dropping part of the literal meaning and retaining a part of the literal meaning.
In the sentence, “this is that Devadatta”, since it is the same Devadatta, the reference to this&that is dropped and retaining the person Devadaata establishes Bhaga tyaga lakshana vritti or jahat-ajahat lakshana vritti.
In verse 48 it has been explained that to arrive at the oneness indicated by,”Tattvamasi”, we drop (done mentally) the Maya&Avidya which are upadhis or conditionings for Iswara&Jiva and by doing so the Akhandam Satchitanada Brahman only is retained and suggested by implication.

In Gurusmaranam,
Uma
Umabala
 
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Re: Samvid/Object Of Knowledge

Postby Anirudha » Thu Mar 31, 2016 5:55 pm

A wonderful summary, Uma Ji.
Anirudha
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Re: Samvid/Object Of Knowledge

Postby Umabala » Sat Apr 02, 2016 8:31 pm

Harih Om!
Namaste.
Thank you very much.
Vande Guru Paramparaam.

Pujya Swamiji explained that the aaptavakyam (coming from a trust worthy source) should not be neglected. When we listen from the teachings about the Mahavaakya,“Tattvamasi”, the mind in order to grasp the truth drops the contrary aspects of the Iswara&jiva and knowledge of oneness arises in the mind by implication. Iswaratva of Brahman&Jivatva of Brahman is only peripheral or ephemeral to their real nature. That which is ephemeral (impermanent) is false. That which is false appears true whenever we are ignorant. Since the ignorance is put to end by knowledge it is false. Thatness&thisness of Devadatta (in the previous example) are only peripheral. The individual Devadatta is the truth. (The inner essence is Brahman in both this& that).

The meanings of the words Purvapakshin&Siddhantin were explained. In philosophical discussions there are bound to be anterior (Prior point of view) skepticisms, as well as finalized, conclusive teaching. In the Sanskrit tradition such an anterior critic (prior point of view) is called poorvapakshin (opponent), and the person who gives conclusive or final teaching is called siddhaantin (proponent).
Pujya Swamiji explained three types of discussions in Indian traditions. Discussion or Vichaara is called Kathaa.
Vaada: Tattva bubhutsu Kathaa.The person who wants to know the Truth is called Tattva Bubhutsu.When discussion happens in a friendly manner with open mindedness in order to know the Truth, it is called Vaada Kathaa.
Jalpa: Parapaksha niraakarana poorvaka svapaksha sthaapana vijigeeshu Kathaa.To reject other person’s position and to establish one’s own position is called Jalpa Kathaa.
Vithanda: Svapaksha sthaapana Hina parapaksha niraakarana. One wants to prove that the other person is wrong.
In the verse 49,the opponent is using Vithanda Kathaa to prove his point.

The term Ustra Laghuda Nyaaya was explained. Ustra means camel, Laghuda means sticks and Nyaaya means analogy. In deserts camels are used to transport the goods like sticks and other things. If the camel doesn’t behave properly, the owner of the camel pulls one of the sticks from the camel and controls the camel with the very same stick, which the camel is carrying on the back. In the coming verses, the Siddhantin takes the opponent point and gives blow with it. Hoist with one’s own petard-Shakespeare in Hamlet.


In Gurusmaranam,
Uma
Umabala
 
Posts: 22
Joined: Fri Jan 15, 2016 4:27 am

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