Tattva Bodha

Hari Aum

Prostrations to Guru. Prostrations to All.

Avasthythrayam Kim?

What are the three states of experiences?
JaagratSwapnaSushupthi Avasthaaha

They are: the waking, the dreaming and the deep sleep state

Jaagradavasthaa Kaa?
What is Jaagradavastha (waking state)?

SrothoraadhiJnaanaindriyaihi ShabdhaadhiVishayiashcha Jnaayatham Ithi Yath Saa JaagrathAvasthaaha. Sthoola Shareeraabimaani Athma Vishwa Ithyuchathae

The state of experience in which the organs of perception perceives its sense objects is the waking state. The Self identifying itself with the gross body is called Viswa

After explaining about Shareerathrayam or the three bodies which are Sthula (gross), sukshma (subtle) and kaarana (causal) Shareeram, here Shankara starts his explanation on the three states of experience. The three states of experience are waking state, dream state and the deep sleep state. During the waking state, Self identifies itself with the gross body. During this state of experience, all the three bodies are present (gross body, subtle body and the causal body). The organs of knowledge like eye, ear etc goes out as directed by the mind to the outside world and percieves the objects of the world. Kaarana Shareeram or causal body is the cause of the other two bodies which are sthoola shareeram and Sukshma Shareeram. The sukshma shareeram which is the product of ignorance only, is present which directs the sense organs to go out to the outside world to percieve the objects of the world. Hence we can say that all the three bodies are present during the waking state. The Self which identifies himself with the gross body is called Viswa.

Swapnaavasthaa Kethi Cheth Jaagradhavasthaayam Yad Drishtam Yad Srtuthaam Tajjanitha Vasanayaa Nidrasamayae yaha Prapanjaha yaha pratheeyathae saa Swapnaavasthaa
Sukshma Sareeraabhimaani Atma Taijasa Ithyuchathae

For the question, what is Swapnaavastha the explanation is as follows: the world that is projected during the time of sleep from those that we see, that we hear during the waking state is called the dream. The Self which identifies itself with the subtle body is called Taijasa

During the waking state, many objects in the world are experienced through the sense organs directed by the mind. The experiences that is had during the waking state forms an impression in the mind. Those impressions that are formed in the mind by the interaction with the world during the waking state, comes out as dream during the dream state. The dream world that is seen during the dream state is unreal from the standpoint of the waker. During the dream state, one is not aware of ones own physical body, hence during the dream state there is no body and even sense organs are not present. The subtle body in the form of mind and the causal body are only present during the dream state. The Self which identifies itself with the Subtle body is called Taijasa.

We will learn about the sushupthi avastha or deep sleep state tomorrow.

Prostrations to All.

Hari Aum

Thanks,
Rajesh

Hari Aum

Prostrations to Guru. Prostrations to All.

Kaarana Sareeram Kim?
What is Kaarana Sareeram?
Anirvaacha Anaadhi Avidya roopam Sareeradhvasya Kaaranamaathram Satswaroopaajnaanam Nirvikalpakaroopam yadasthi tatKaaranaSareeram
That which is inexplicable, without any beginning, of the form of ignorance, the cause for the other two bodies, ignorant of one’s own Self, free from duality, is the karana sareeram or the causal body.

In this sloka, Shankara is explaining about the causal body. According to scriptures, there is only Ultimate Reality of Brahman present. We all are nothing but the Ultimate Reality of Brahman which is of the nature of Existence-Consciousness-Bliss. But this nature of Self is not known because of ignorance. Ignorance has 2 aspects, avarana shakti or vieling power and vikshepa shakti or projecting power. During the state of deep sleep there is only Avaranam. There are no dualities experienced but there is only ignorance as one says after waking up "I dont know anything". This veiling of the real nature of Self by ignorance only leads to the projection of other things and hence ignorance is the cause of the other two bodies, subtle and gross.

Ignorance is never really present, it is only seemingly present and hence it is only an illusion in the Reality. Illusion can never be explained in the similar way ignorance also cannot be explained, thus Shankara here says that avidya is anirvachaniya. Ignorance doesnt have any beginning, as any illusion doesnt have any beginning. But ignorance has its end when the knowledge dawns. The snake, which was only an illusion in the rope, when the rope is known. In the similar way, when one gets the knowledge about ones own nature of Self, the ignorance vanishes. During the state of deep sleep, one identifies himself with the causal body. During that state there are no dualities, there is only ignorance and hence causal body is devoid of all duality, but this is the cause of all the dualities. Thus Causal body is in the form of ignornace, which is explicable, which is beginningless, which veils the Real nature of Self, which is the cause of the other two bodies and which is devoid of duality.

Next Shankara starts his explanation about the 3 states of experience (Waking, Dream and Deep-sleep states) which we will learn the next day.

Prostrations to All.

Hari Aum

Thanks,
Rajesh

Hari Aum

Prostrations to Guru. Prostrations to All.

Srothrasya Vishayaha Shabdhagrahanam
The field of experience of ear is the reception of sound

Tvacho vishayaha sparshagrahanam
For skin, the field of experience is sense of touch

Chakshusho vishayaha roopagrahanam
For eyes, the field of experience is perception of forms

Rasanaaya vishayaha rasagrahanam
For tongue, the field of experience is sense of taste

Graanasya vishayaha Gandhargrahanam Ithi
For nose, the field of experience is sense of smell.

The Subtle body or Sookshma shareeram has 17 components which are 5 organs of perception, 5 organs of action, 5 vital air, mind and intellect. After mentioning these 17 components, Shankara then explains about Organs of Perception and Organs of Action. We learned the presiding deities of Organs of perception. Here we will learn about the field of experience of the organs of perception. The field of experience of ear is hearing of sound. The field of experience of skin is the feel of touch. The field of experience of eye is perception of form. The field of experience of tongue is sense of taste and finally the field of experience of nose is the sense of smell. All the 5 organs of perception has distinct field of experience, one's field of experience will not overlap with the field of experience of the other. For example, ear cannot see and eye cannot hear.

Organs of Action:
Vaakpaanipaadhapaayupasthaaneethi panchakarmaendriyaani
Speech, hands, legs, anus, and the genitals are the five karma indriyas (the organs of action).

Vaacho devathaa vahnihi
The presiding deity of speech is Fire

Hasthayorindraha
Of Hands, Indra

Padayor Vishnuhu
Of Legs, Vishnu

Paayor Mrityuhu
Of the Anus, Mrituhu (the Lord of Death)

Upasthasya Prajaapathihi
Of the Genitals, Prajapathi
Ithi Karmaendriya devathaaha
Thus the presiding deities for the organs of action.

Vaachovishayaha Bhaashanam
The function of organ of speech is to speak

Panyorvishayaha vasthugrahanam
The function of hands is to grasp things

Padayorvishayaha gamanam
The function of legs is locomotion

Payorvishayaha Malathyagaha
The function of Anus (excretory organ) is the elimination of the waste products

Upasthasya vishayaha Ananda Ithi
The function of genital organ is pleasure.

After explaining about the organs of perception, Shankara then explains about the organs of action. There are 5 organs of action, they are speech, hands, legs, anus and the genital organs. Like the organs of perception, the organs of action also have presiding deity and definite function. The presiding deity for speech is fire, for hand is Indra, for leg is Vishnu, for anus is Lord Death, for genital organs the presiding deity is Prajapathi. The function of organ of speech is speaking, the function of hands is to hold things, the function of legs is to move, the function of anus is to eliminate out the waste products and the the function of genital organ is pleasure.

Shankara explains about the other components of subtle body like 5 vital air, mind and intellect later while explaining about Pancha kosas or 5 sheaths. We will learn about the Kaarana Shareera or Causal body the next day.

Prostrations to All.

Hari Aum

Thanks,
Rajesh

Hari Aum

Prostrations to Guru. Prostrations to All.


Sookshma Sareeram Kim?
What is Sookshma Sareeram (Subtle body)?

Apancheekrithapanchamahaboothaihi kritham Satkarmajanyam
SukkhaDukkhaadhibhogasaadhanam PanchaJnaanendriyani Pancha
Karmendriyani Panchapranadayaha Manaschaekam Bhudhischaeka
Evam Sapthadashakalaabhihi saha yaththistathi tatsookshmasareeram
That which is composed of five elements before undergoing the process called Pancheekaranam, which is born out of good action, which is the instrument to experience the pleasure and pain, and which contains 5 sense organs, 5 organs of action, 5 pranas (prana, apana, vyana, udana and samana), mind and the intellect with the total of 17. This is subtle body.

"Self alone is Real and all others (non-Self) are unreal", this is enquiry into the Truth. To enquire into the Self, we need to know what is Self and what is non-Self. Shankara when explaining about what is Atman, he first mentions the Anatman and then gives the nature of the Self. So the first definition of Atman which Shankara gave was Self is not Gross body, Self is not Subtle body and Self is not Causal body. In the previous mail we saw Shankara explanation on Gross body. Now here, Shankara explains about the Subtle body.

Sthoola shareeram or Gross body is formed by the grossfication of the 5 basic elements by a process called Panchikaranam, but Sookshma shareeram or subtle body is formed before this process of Pancheekaranam. Subtle body is the instrument through which pleasure or pain is experienced. The Subtle body consists of seventeen components, they are 5 organs of Perception (Pancha Jnana Indriyaani), 5 organs of action (Pancha Karma Indriyaani), 5 vital air (Pancha Pranah), Mind (Manas) and Intellect (Bhudhih). These seventeen constitute the Subtle body.

Now Shankara then goes on the explain each of the components of the Subtle body.
Srothram Tvak Chakshuhu Rasanaa Graanam ithi Pancha Jnaanendriyaani
Ear, skin, eyes, tongue, and nose are the 5 Jnaana indriyaas (organs of perception).
Srothrasya Digdevathaa
The presiding deity of ear is Space
Tvacho Vaayuhu
Of the skin the Air
Chakshushaha Suryaha
Of the eyes the Sun
Rasanaaya varunaha
Of the tongue the Water
Graanasya Ashwinao
Of the nose the Aswini
Ithi Jnaanendriya Devathaaha
Thus are the presiding deities of the organs of perception

The five organs of Knowledge are Ear (Srothram), skin (Tvak), Eyes (Chakshushah), Tongue (Rasanaa), Nose (Graanam), these above constitue the 5 organs of Perception. Each of the organs of perception has a presiding deity. The presiding deity of ear is Space, of skin is Air, of Eye is Sun, of Toungue is Water and of Nose is Aswini Kumars. We will learn the field of experience of each of the organs of Perception tomorrow.

Prostrations to All.

Hari Aum

Thanks,
Rajesh

Hari Aum

Prostrations to Guru. Prostrations to All.


SthoolaShareeram Kim?
What is Sthula Sareeram (Gross Body)?
Pancheekrithapanchamahabhoothaihi Kritham Satkarmajanyam
SukhaDukhaadhibhogaayathanam Sareeram, Asthi Jaayathae
Vardhathae Viparinamathae Apaksheeyathae Vinashyatheethi
ShadvikaaravadhethatSthoolaShareeram
That which is composed of five elements after they have undergone the process called Panchikarana, born as result of good actions of the past, acts as an hutment to enjoy the happiness and sorrow which has got Existence, birth, growth, maturity, decay and death. This is gross body

In the previous sloka where he gave the definition of Atman, he first negated the three bodies which are gross, subtle and the causal body as not Self. To understand that these three bodies are not atman we have to know what these three bodies are, what are its nature, so that we can clearly understand that statement "sthoolasukshmakaarana shareeraadh vyathirikthah". Here Shankara gives the explanation of Gross body.

The gross body is the external physical body which is visible to others and us. Here Shankara gives two ways of the creation of this gross body. One is the generic way and other is the specific way. Generic way is generic to all the gross bodies of the world, gross body is the product of the 5 basic elements or Pancha mahabhoothas. The 5 elements are Space, air, fire, water and earth. These 5 elements undergo a process of grossification called Panchikara and thus forms the body. The process of Panchikara is later explained by Shankara. The specific way is gross body of human is because of good action (satkarma janyam) done in the previous births. Human birth is considered to be more sacred than the birth as any other species. The body is used to experience the pleasure and pain (sukha dukhaadhi bhogaayathanam shareeram).

Nature of gross body:
The nature of gross body is that the body is subjected to continuous changes. There are six changes or six ways of disintegration
1. Asti: The body stays in the foetus of the mother in the potential form before being born
2. Jayathe: The body the comes out from mothers womb and it is born
3. Vardhathe: The body grows from childhood to manhood.
4. Viparinamathe: The body matures.
5. apaksheeyathe: The body then starts decaying
6. Vinashyathi: Finally the body perishes.

The body thus goes through these six modifications or shadvikaaraas. Next Shankara explains about Subtle body which we will see tomorrow.


Prostrations to All.

Hari Aum

Thanks,
Rajesh

Hari Aum

Prostrations to Guru. Prostrations to All.

Atma kaha?
What is atman?
SthoolaSukshmaKaranaShareeradhvyathirikthaha Panchakosatheethaha
San AvasthraathrayaSaakshi SatChitAnandaSwaroopaha San
Yasthishtathi Sa Atma
That which is other that Sthoola, Sukshma, Kaarna Shareeram (Gross, Subtle and Causal body), which is beyond the five sheaths and which is of the nature of Existence-Consciousness-Bliss Absolute is Atman

In this sloka Shankara is giving an eloborate explanation of what is Atman and from this explanation we can understand what is Anatman. He starts by telling which are the Anatma and then tells the real nature of the Self.

SthoolaSukshmaKaaranaShareeraadhvyathirikthah:
Our body can be divided as gross body, subtle body and causal body. Gross body is the external physical body which is visible to us as well as for others, subtle body is inner body which is invisible which includes mind, and causal body is Avidya or ignorance. Self is not any of these bodies.

Panchakosaatheethaha:
The 3 body can be divided into 5 layers which are annamaya kosa, pranamaya kosa, manomaya kosa, vijnaanamaya kosa and anandamaya kosa. Self is not any of these kosas as Self is not gross, subtle or causal body, but here Shankara says Self is beyond 5 Kosas

Avasthathraya Saakshi:
There are 3 avasthas which are Jagrat or waking state, swapna or dream state and sushupthi or deep sleep state. Shankara mentions Self as the witness of these three states. Witness should be something different from the thing it witnesses.

Satchitaananda roopam:
Self is of the nature of Sat-Chit-Aananda or Existence-Consciousness-Bliss.

An entity can be defined by three types of lakshanas
1.vyaavritta lakshana: this is by negating of what that entity is not. Here the three bodies is negated as not Self.
2. Thatastha lakshana: this is a relative definition. Shankara mentions Self as the witness of the three states. A witness is never affected by that it witnesses. Self is the witness of the three states and hence it is not affected by the three states.
3. Swaroopa lakshanam: this is a definition by telling the nature of the entity. Shankara mentions Self as the nature of Existence-Consciousness-Bliss.

Shankara later explains each of the term above, shareerathrayam, panchakosa, avasthathrayam and Sat-Chit-Aananda roopam.


Prostrations to All.

Hari Aum

Thanks,
Rajesh

Hari Aum

Prostrations to Guru. Prostrations to All.

Self-Knowledge or realizing ones own nature of Self alone can give Eternal Happiness. When a person realizes ones own nature of Self, he will always abide in non-dual bliss, nothing in the world can affect such a person. Shankara started the text by giving the four-fold qualifications which are essential for a seeker to realize ones own nature of Self. These qualifications are Discrimination, Dispassion, Discipline and Desire (for liberation). So the seeker has to work towards acquiring the qualification which will enable the seeker to apprehend the Reality clearly. When a person is endowed with these four-fold qualifications or four-Ds, the person will be fit enough to enquire into the truth and thus will be able to apprehend Reality clearly. Shankara then told about Enquiry into the Truth.

"Atma sathyam thadanyath sarvam mithyaethi"
"Atman alone is Real rest all are unreal"

Here Shankara has introduced 3 important terms Atman, Sathyam and Mithya. Atman is the Self alone is Real, rest all are anatma, Anatma is unreal. Let us analyze this by means of an example. There are many wooden furnitures, in all these furnitures wood is the substratum. All the wooden furnitures are wood only but in different name and form. There is no separate entity called wooden chair without wood, thus any name and form cannot have an independent existence other than the wood. Before the creation of different forms of wooden furnitures wood alone was there, after the creation of various wooden furnitures wood alone is there and after the destruction of the furnitures wood alone will be there. Thus we can say wood is Sathyam, the name and form that is given to the wood is Mithya which means doesnt have a real existence apart from wood. Similar is the case with Gold and Gold ornaments. Gold ornaments cannot exist separate from the Gold. Thus with respect to the ornaments, Gold is Sathyam and all the ornaments are Mithya in the substratum of Gold because ornaments are only different names and forms of the Gold. In the same way, all the objects that are seen in the world are different names and forms of one Atman only. Atman is the substratum of the universe. The universe cannot have a independent existence apart from the Self and hence Atman is Real and the Universe is Mithya. All other things other than the Self is Anatma and tattvaviveka is discriminating between Atma and Anatma or non-Self knowing that Atman alone is Sathyam and Anatma is Mithya in the substratum of Atman.

Shankara then explains what is Atman and the nature of Atman which we will learn tomorrow.

Prostrations to All.

Hari Aum

Thanks,
Rajesh

Hari Aum

Prostrations to Guru. Prostrations to All.

Tattvavivekaha Kaha?
What is enquiry into the truth?

Atma Satyam Thadanyath Sarvam Mithyethi
Atman alone is real. All things other than atman are unreal. The firm conviction on this statement is called TattvaViveka

Shankara previous explained the qualifications which makes one fit to enquire into the Ultimate Reality of Brahman. After explaining the qualifications here he is explaining what is Enquiry into Brahman. The Ultimate Reality of Brahman is of the nature of Existence. The nature of Self is same as the nature of Brahman which can be known through Mahavakyas of the Upanishads. Shankara here says Self alone is Real and rest all are not real and such a discrimination of Self from non-Self is Tattvavivekah.

According to scriptures, Self alone is Eternal.
Mandukya Upanishad says,
“Aum ithi ethath aksharam idhagum sarvam thasya upvyakyaanam bhootham bhavath bhavishyath ithi sarvam omkaara eva. Echchaanyath thrikaalaatheetham thadhapya omkaara eva”.
“Aum, the word is all this. A clear explanation of it is: All that is past, present and future is Aum only. That which is beyond the three periods of time is also, indeed, Aum.”

The above statement clearly shows that Self is beyond time. Scriptures also show that Self is beyond space as well

The second sloka of Mandukya says,
“Sarvam ethath brahma”
Everything is verily Brahman

Isavasya Upanishad starts by saying
“Isavasya idham sarvam ethkinchit jagathyaam jagat”
Whatever moves here in this world, everything is pervaded or covered by God (Ultimate Reality of Brahman).

From the above statements of the scriptures it is very clear that Self is beyond space and. This Self is one without the second.
Chandogya Upanishad (6:2:1) says,
“Ekameva adviteeyam”
One without the Second.

Thus from the above upanishadic statements it is clear that non-dual Self alone is Real. The objects of the world are undergoing changes continuously. A changing entity cannot be real, therefore the objects of the world are not really real, but they are apparently real only. Self is the substratum of the world.
Thus we have to differentiate between Self and non-Self as all other objects other than the Self is not real.

Prostrations to All.

Hari Aum

Thanks,
Rajesh