Tattva Bodha

Hari Aum

Prostrations to Guru. Prostrations to All.

Titiksha kaa?
What is Titiksha?
Sheethoshna Sukkha Dukkhaadhi Sahishnuthvam
The endurance of heat and cold, happiness and sorrow etc is called Titiksha

Sraddha Kidrishi?
What is Sraddha?
Guru Vedanta Vakyadhishu Vishvaasaha Sraddha.
Faith in the words of the Guru and Vedanta is called Sraddha

Samadhanam Kim?
What is Samadhanam?
Chitta Ekaagratha
Single-pointed mind.

The six disciplines are
Sama
Dama
Uparama
Titiksha
Shraddha
Samadhanam

We learned about the first three disciplines which are Sama, Dama and Uparama. Sama is inner control of the mind, taking the mind away from the objects of the world. Dama is external control of the mind through the control of Sense organs. Uparama is Strict observance of ones own duty which is the vedantic sadhana of Sravana, Manana and Nidhidhyasana.
Once the mind is controlled both internally and externally, the mind has to be withdrawn completely from the sense objects. It is only through the mind the dualities of Happiness-Sorrow etc are enjoyed. When the mind is controlled and senses are withdrawn from the sense objects, then dualities of happiness or sorrow cannot affect such a seeker. This forbearance of dualities is called Titiksha. Shraddha is having faith in the words of the Guru and Scriptures. The words of the Guru and scriptures are not different. Guru, who always revels in the Ultimate Reality of Brahman, teaches the scriptures to the student through his direct experience of the Self. Though, initially the words of the Guru might seem illogical, faith in the words of the Guru and shasthram is very important. Once the mind is controlled and heard the words of the Guru, the mind should always be focused only on the teaching of the Guru. This is called Samadhanam. Only a calm controlled mind will be able grasp the teaching. Thus the six disciplines starting from Sama.

Mumukshutvam Kim?
What is Mumukshutvam?
Mokshomae Bhooyaath Ithi Ichaa
I should have liberation - such a desire is called mumukshutvam.

Mumukshuthvam is the fourth qualification. This is very important for the seeker because without the desire for liberation there cannot be any liberation. One has to know that he is in bondage only then he will desire for liberation. Therefore Mumukshutvam is the desire to be completely free from all sorrows and sufferings there by stay eternally happy. This eternal happiness can be got only by realizing ones own nature of Self which is what Scriptures also say. If there is no desire to get liberated then the scriptures cannot be of any meaning to such people. A person who has the desire to get liberated is called Mumukshu.

Ethath Saadhanachatushthayam
These are the four-fold qualification.
Tatastattvavivekasya Adhikarino Bavanthi.
Thus after having acquired the four-fold qualification, one becomes the Adhikaari or fit person to enquire into the truth.

These are the four-fold qualifications which a seeker has to practice which will make him fit for enquiring into the Ultimate Reality of Brahman. Only when a seeker is endowed with all these four fold qualifications will he be able to apprehend the Reality very clearly.

Prostrations to All.

Hari Aum

Thanks,
Rajesh

Hari Aum

Prostrations to Guru. Prostrations to All.

Shamaadhi Saadhana Sampatthi kaa?
What is the accomplishment of saadhana starting from Shama?
Samo Dama UparamasTitiksha Sraddha Samadhaanam Cha Ithi
They are Sama, Dama, Uparama, Titiksha, Sraddha, and Samadhana.

Viveka is discrimination between real and the unreal objects and as per the scriptures there is only one thing which is real which is Ultimate Reality of Brahman. This Ultimate Reality of Brahman is identical to ones own nature of Self. When there is proper discrimination between real and the unreal objects, dispassion will be developed in the mind. When there is no dispassion, the mind will be extroverted and such an extroverted mind will not be able to apprehend the Reality. Therefore when there is proper dispassion knowing that none of the objects of the world is Real, then the seeker will be able to apprehend the teachings of the Guru very clearly. To get this kind of proper discrimination, the mind has to be disciplined. After explaining about the dispassion, Shankara here explains about the six disciplines. These six disciplines are Sama, Dama, Uparama, Titiksha, Shraddha, and Samadhanam. He then also explains each one of the discipline.

Samaha Kaha?
What is Sama?
Mano Nigrahaha.
Control or mastery of mind.

Damaha Kaha?
What is Damaha?
Chakshuraadhi Baahyaendra Nigraha
Control of sense organs like eyes etc.

Uparamaha Kaha?
What is Uparama?
Svadharma Anushtaana Eva
Strict observance of ones own duty.

The first discipline is Sama which means control of the mind. By Viveka, one can discriminate which is Real and which is Unreal. Thus by proper discrimination, the seeker will understand that all the objects of the world are not real and hence cannot give permanent happiness which is the Ultimate Goal of everyone in the world. Thus by knowing that all the objects of the world are temporary one has to control the mind from going towards the worldly objects through desire. Thus, Sama is the internal control of the mind. Dama is control of sense organs or external control of the mind. When the desires for the worldly objects in the mind are controlled through discrimination and dispassion, then the external control will also be achieved. Once the mind is controlled internally and externally through the control of sense organs, the seeker has to concentrate on performing his duty which is the Vedantic Sadhana of Srvana, Manana and Nidhidhyaasana. Sravana is systematic, consistent study of scriptures from a competent Guru for a length of time, Manana is reflecting the teaching in the mind logically so that one gets strong intellectual conviction over the teaching of the Guru and Nidhidhyasana is contemplating on the teaching of the Guru during all the time. We will learn the rest of the Disciplines tomorrow.

Prostrations to All.

Hari Aum

Thanks,
Rajesh

Hari Aum

Prostrations to Guru. Prostrations to All.

Viraagaha kaha?
What is Dispassion?

Ihaswargabogashu Icharahithyam
The absence of desire for the enjoyment (of the fruit of one’s action) in this world as also in any other world.

Shankara mentioned the four-fold qualifications required for the seeker to apprehend the Reality very clearly and we learned the explanation of Guru for Discrimination. For the question of the Student on what is Discrimination, the Guru explained that Brahman alone is Real and all others are unreal. As per the scriptures, Brahman alone is Eternal which is not different from ones own nature of Self, hence it is not limited by anything, it is beyond all the space and time limitations. This is not the case with any of the objects of the world and hence any happiness that is got from the objects of the world is also limited. Therefore the seeker should discriminate and should withhold from engaging oneself with that which is temporary.

Any action in this world is done to get happiness by attaining something, either some object or position or fame etc. The action is influenced by the desire to attain the same. But since nothing in the world is permanent, though it seems that the possession is giving happiness, it will go out from the person at some point of time and hence that time it will give only sorrow. Therefore none of the worldly objects will give permanent happiness. Since Brahman alone is permanent which is not different from ones own nature of Self, it alone can give permanent happiness. Since all the worldly objects though seem to give happiness, later will give only sorrow, it is wise to desire for that which is permanent, i.e Brahman. Guru has already told his student that Brahman alone is Real and rest all are unreal. Thus when a seeker discriminates between the Permanent and Impermanent, the passion for the worldly objects will go away. The extroverted mind will naturally go out towards the worldly objects and therefore it is important that the seeker withhold the mind from going out knowing that the object cannot give permanent happiness. Though one may know that Brahman alone is real and rest all are unreal, it is not natural to withhold the mind from the unreal objects straightaway and hence the seeker may find it tough to get that vairagyam though it is known that the worldly objects are impermanent. Therefore disciplining oneself will help the seeker to get the vairagyam. Once a person gets the perfect dispassion knowing clearly that worldly objects are impermanent, his mind will be calm and hence will be able to apprehend the reality very clearly. We will learn the 6 disciplines starting from Shama in the next day.

Prostrations to All.

Hari Aum

Thanks,
Rajesh

Hari Aum

Prostrations to Guru. Prostrations to All.


Nithya Anithya Vasthu Vivekaha kaha?
What is discrimination between real and unreal?

Nithya Vasthu Ekam Brahma Tathvyathiriktam Sarvam Anithyam
Brahman alone is real, other than Brahman everything is unreal.

Ayameva Nithya Anithya Vasthu Vivekaha
This is what is called discrimination between real and unreal.

Shankara started this work by telling that Saadhana Chathushtaya Sampathih or four-fold qualifications as the means for liberation and a seeker who is endowed with four-fold qualifications will be able to apprehend the reality very much and thus will be able to realize ones own nature of Self. He then gave the four-fold qualifications as

1. Discrimination – Viveka
2. Dispassion – Vairagya
3. Discipline – Shamaadhi Satka sampthih
4. Desire – Mumukshuthvam

After mentioning what are the four-fold disciplines he is now explaining each of the qualification. The work is in the form of a dialogue between Guru and Student. The Guru mentioned what are the Sadhana Chatushthayam and its definition. The first qualification that the Guru told his Students is Discrimination. The definition he gave for Discrimination as the discrimination between the Real and Unreal thing. Now when this is told to the Student, the student asks the Guru what is meant by discrimination between real and unreal. To this question, the Guru replies as “Brahman alone is Real and all others are unreal”.

The natural tendency of the mind when it sees and likes an object of the world is to desire to possess the object thinking that the object will give permanent happiness. All the objects of the world are not permanent, they are only temporary and therefore the objects of the world can give only temporary happiness. The objects of the world are finite, because they are limited by space and time and therefore the happiness which seems to come from the objects of the world is also limited by space and time. There is only one thing which is permanent which is beyond the limitations of space and time which the scriptures tell as the Ultimate Reality of Brahman which is nothing but ones own nature of Self.
Mandukya Upanishad say,
“Om ithyetad aksharam idam sarvam tasya upa vyakyaanam Bhootham Bhavath Bhavishya sarvam Omkaara eva. Yechaanyath threkaalatheetham thadhapya omkaara eva”

Aum, the word, is all this. A clear explanation of it is: all that is past, present and future, verily, is Aum. That which is beyond the three periods of time is also, indeed, Aum

Sarvamhyaethath brahma ayam athma brahma

All this is verily Brahman. This atman is Brahman.

Taitreeya Upanishad says,
“Sathyam Jnaanam Anantham brahma”
“Brahman is Existence-Consciousness-Infinite”.

Brahman is all-pervading and Eternal and beyond all limitations which is very clear from the above words of Srutti. When there is proper discrimination between Real and Unreal things, one will get clear conviction that the objects of the world can give only temporary happiness. Thus the proper discrimination will lead to dispassion towards the objects of the world. We will learn what Guru says about the Dispassion tomorrow.

Prostrations to All.

Hari Aum

Thanks,
Rajesh

Hari Aum

Prostrations to Guru. Prostrations to All.

Saadhanachatushthayasampanna Adhikarinaam MokshasaadhanaBhootham
Tattvavivekaprakaaram vakshyaamaha

Those who follow the four-fold qualification (Saadhachatushthayam), which are the means for liberation, are told about the mode of discrimination.

SaadhanaChatushthayam Kim?
What is SaadhanaChatushthayam?

Nithya Anithya Vasthu Vivekaha
Discrimination between the real and the unreal

Ihamuthra ArthaPhala Bhoga Viragaha
Dispassion to the enjoyment of fruits of one’s own action here and hereafter.

Shamaadhi Shatkasampatthihi
Six discipline starting from Shama

Mumukshutvamchethi
Burning desire for liberation.

The primary goal for each and everyone in the world is happiness only, realizing ones own nature of Self alone can give Permanent Happiness. In the invocation sloka, Shankara mentioned that adhikaari for learning this work, who are Mumukshus and the subject matter is Tattvabodha or Self-Knowledge. There are many benefits of gaining Self Knowledge. When a person gets the Self-Knowledge, all his doubts and questions vanishes, his mind will be very clear of his nature and the nature of the world. Knowledge about the Self is the Ultimate Knowledge as Mundaka Upanishad says,
"brahmavidhyam sarvavidhyaamprathishtaam"
"Brahma vidhya is the Support of all kinds of Knowledge"
Brahman is the Supreme Source of all that is experienced in the world, which is not different from ones own nature of Self, and when one gets the Self-Knowledge he will be satisfied from all thirst of Knowledge. When the person gets the Self-Knowledge, he will be completely satisfied and hence he will always be happy at all points of time. He need not seek anything in the world for the sake of Aananda as the person realizes that happiness is his very nature. When he realizes that he is nothing but the happiness only, there will be no moment when he will not be happy and hence no situation can affect him. He will neither be attracted by anything in the world nor he will be affected by any situation whether it is good or bad. He will always be balanced and see every experience of the world in the same way. The mind of such a person will always revels in the knowledge about the Self and hence such a person is liberated from this vicious circle of Samsaara. Mumkshu is one who desire to get that Self-Knowledge there by get these benefits or who is desiring to get liberated from Samsaara.

After prostrating to his Guru, Shankara starts the text by telling the qualification that the seeker has to be endowed with which he will be able to enquire into the Self and there by realize ones own nature of Self. When a teacher has to take a subject in a class, for the student to be benefited from the teaching he should have some eligibility. Only when he has some qualification he will be able to apprehend clearly of what the teacher is teaching. Here the subject matter is Self-Knowledge and when a qualified student learns from the teacher, he will be able to apprehend clearly of what the Guru is teaching. It doesn’t mean that only those who have these qualifications should learn, but it is important to understand that only those who are endowed with these qualifications will be able to apprehend the Reality better. Therefore seeker has to practice and get qualified to understand the teaching better. Only when the teachings are understood perfectly, the seeker will be able to contemplate on the Reality and there by get liberated. Therefore these four-fold qualifications are the means for the liberation.

What are the qualifications? Shankara gives the four fold qualification required for the seeker to apprehend the teaching of the Guru better, which will help him in realizing ones own nature of Self and there by get liberated from this world. First, Shankara gives what are the four fold qualifications and then explains each of the qualification.

1. Discrimination: Discrimination between the Real and the Unreal Objects
2. Dispassion: Dispassion towards the enjoyment of the results of the actions.
3. Discipline: Six Disciplines which are Shama, Dhama, Uparama, Thithiksha, Shraddha and Samadhaanam
4. Desire: Desire to get liberated.

After mentioning these four-fold qualifications, he explains each and every qualification starting from Discrimination.

Prostrations to All.

Hari Aum

Thanks,
Rajesh

Hari Aum

Prostrations to Guru. Prostrations to All.

Vaasudevandra Yogindram nathva Gnaanam Pradham Gurum
Mumukshunaam Hitharthaaya TattvaBodhobhidhiyathae

Having prostrated Vaasudevandra Yogindram who is the embodiment of Knowledge, this work of Self-knowledge (TattvaBodha) is expounded to the seekers.

This is the invocation sloka for this text Tattvabodha, where Shankara offers his prostrations and also gives the Anubandha Chatushthayam. Here Shankara is offering his prostrations to his Guru Govindapada, Vasudeva is another name of Govinda. He praises his Guru as Yogindram which means king of Yogis and also tells as the embodiment of Knowledge. It can also be taken that Shankara is prostrating to Jagadguru Lord Krishna who is also called as Vasudeva.

After offering prostrations Shankara gives the anubandha chathushthayam of this work. There are four things which will be explained in the beginning of any vedantic work. They are adhikaari, vishayam, prayojanam and sambhandham.

Adhikaari: Adhikaari is the person who is eligible to take up this learning. Here Shankara mentions Mumukshu as the adhikaari who can take up this learning. Mumukshu is one who has burning desire to get liberated from this Samsaara.

Vishayam: Vishayam is the subject matter of any work. Here vishaya is Tattvabodha or Knowledge about Self.

prayojanam: Phalam is the fruit of learning this. Here the Phalam is Self-Knowledge, which will help him to overcome the Samsaara.

Sambhandham: Sambhandham is the relation between vishayam and prayojanam. When the Vishayam is known, one gets the prayojanam, that is one gets liberated from the samsaara.

Prostrations to All.

Hari Aum

Thanks,
Rajesh

Hari Aum

Prostrations to Guru. Prostrations to All.

Tattvabodha is a Prakarana Grantha, written by Shankaracharya in prose form. Tattva means Reality or True Nature of Self and Bodha means Knowledge, thus the meaning of Tattvabodha is Knowledge about the Reality or Knowledge about the True Nature of Self.

Every one of us is seeking happiness only, happiness which is permanent. This is because, we think that we are not happy always and by achieving something or performing something, we would get that happiness which stays with us permanently. If we know that we are happy all the time and the happiness is our very nature, then there will not be any seeking at all, but man doesn't know this and performs action towards to achieve something in the world which he thinks will give him permanent happiness. But none of the object of the world is permanent and hence none of the objects can give permanent happiness, but still because of the intense desire for happiness he never gives up and hence goes on and on performing action and in the process experiences happiness or sorrow. He will not get the permanent happiness if he is seeking in the world, the little temporary happiness which he gets while he is performing action influence him to do more and more action and make him think he will get a permanent happiness. An object which is permanent alone can give permanent happiness and according to Scriptures there is only one thing which is permanent, which is Ultimate Reality of Brahman. This Ultimate Reality of Brahman is ones own very nature of Self. The nature of Self is Existence-Consciousness-Bliss. Thus, the Self itself is of the nature of Bliss, but because of ignorance we do not know that we are Bliss and are searching for Bliss outside. This ignorance vanishes when there is knowledge about the Self and this Self-Knowledge is the Ultimate Knowledge knowing which nothing else left to be known.

Scriptures say that the Self is of the nature of Bliss only, but because of ignorance we are not aware of this nature of Self and are seeking the happiness outside. When the ignorance vanishes, then the seeking of happiness is stopped, because one understands that he is already bliss and nothing else is required for that bliss. Thus by Self-Knowledge which is the scriptures speak about removes the darkness of ignorance. Once a person gets Self Knowledge, he sees only Self in everybeing and hence not excited about anything in the world. He will be always at peace and revels in the bliss of the Self, just stays as witness of whatever happens to him. Thus if any unfavourable situation comes to him, he is not affected by it and revels only the Bliss of the Self.

Also the knowledge about the Self is the Ultimate Knowledge, knowing which everything else will be known. In Mundaka Upanishad, Shaunaka asks Angiras the same question
"kasminu Bhagavo vijnaathae sarvamidham vijnaatham Bhavathihi"
O Adorable Lord!! (which is that thing) which having been known, all this becomes known?". Angiras explains about the Ultimate Reality of Brahman to Shaunaka as an answer to his question. The Ultimate Reality of Brahman is the Supreme Cause for the world and the Ultimate Reality of Brahman which is same as the Self, when realized there will be nothing else left to be known.

By offering prostrations to Guru, let us learn Tattvabodha from tomorrow.

Prostrations to All.

Hari Aum

Thanks,
Rajesh