Wednesday, February 28, 2007
Tattvabodha - 23
Hari Aum
Prostrations to Guru. Prostrations to All.
Anandah kah?
What is Ananda?
suKhaswaroopah
Of the nature of Absolute Happiness
Happiness is the Ultimate Goal every human being in the world and Shankara say that Happiness is ones own very nature. Atman is the substratum of the world that is seen and hence Atman is all pervading and hence Infinite. Thus Atman is always complete and wherever there is completeness there will be happiness. Since we dont know that we are Infinite, All-Pervading Atman, we think that we are incomplete and thus search for things in the world which would make us complete and thus the search of happiness is into the world. Even the momentary happiness that is got from the worldly objects is also the happiness of atman only because when the desire of a person is satisfied at that moment he feels complete and thus experiences the happiness. The happiness is ever present and these objects of desire seem to produce happiness. Wind seem to be clearing the cloud and producing the vision of sun but the fact is sun is ever shining. The objects of desire are like the wind which momentarily clear the cloud of happiness. Thus happiness is our very nature.
There is no happiness in the objects of the world. An object which gives happiness to one doesnt give happiness to others, thus we can clearly understand that objects of the world have neither happiness nor sorrow. It is only our imagination that we are incomplete and would get that completeness only after getting the object of desire. When one realizes this very nature of Self, for him there will exist only Atman and hence there will be nothing to desire for in the world and hence will always revel in the bliss of the Self. It is only when a person sees duality or something different from him he gets the sense of incompleteness. In deep sleep there is no duality, all dualites gets merged into the cause and thus during that state of deep sleep one experiences the non-dual bliss, but still there is ignorance and hence this bliss lasts for short period only. But when a person realizes Atman as his very nature then such a person sees only Atman and hence doesnt percieve any duality. Such a person revels in non-dual bliss only all the time.
evam satchitananda svaroopam svaatmaanam vijaaneeyath
Thus one should know oneself to be of the nature of Existence-Consciousness-Bliss Absolute.
Atman which is of the nature of Existence-Consciousnes-Bliss Absolute. We have understand clearly that it is our very nature.
Shankara then starts his explanation on the creation of the world which we will see in the next day.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Prostrations to Guru. Prostrations to All.
Anandah kah?
What is Ananda?
suKhaswaroopah
Of the nature of Absolute Happiness
Happiness is the Ultimate Goal every human being in the world and Shankara say that Happiness is ones own very nature. Atman is the substratum of the world that is seen and hence Atman is all pervading and hence Infinite. Thus Atman is always complete and wherever there is completeness there will be happiness. Since we dont know that we are Infinite, All-Pervading Atman, we think that we are incomplete and thus search for things in the world which would make us complete and thus the search of happiness is into the world. Even the momentary happiness that is got from the worldly objects is also the happiness of atman only because when the desire of a person is satisfied at that moment he feels complete and thus experiences the happiness. The happiness is ever present and these objects of desire seem to produce happiness. Wind seem to be clearing the cloud and producing the vision of sun but the fact is sun is ever shining. The objects of desire are like the wind which momentarily clear the cloud of happiness. Thus happiness is our very nature.
There is no happiness in the objects of the world. An object which gives happiness to one doesnt give happiness to others, thus we can clearly understand that objects of the world have neither happiness nor sorrow. It is only our imagination that we are incomplete and would get that completeness only after getting the object of desire. When one realizes this very nature of Self, for him there will exist only Atman and hence there will be nothing to desire for in the world and hence will always revel in the bliss of the Self. It is only when a person sees duality or something different from him he gets the sense of incompleteness. In deep sleep there is no duality, all dualites gets merged into the cause and thus during that state of deep sleep one experiences the non-dual bliss, but still there is ignorance and hence this bliss lasts for short period only. But when a person realizes Atman as his very nature then such a person sees only Atman and hence doesnt percieve any duality. Such a person revels in non-dual bliss only all the time.
evam satchitananda svaroopam svaatmaanam vijaaneeyath
Thus one should know oneself to be of the nature of Existence-Consciousness-Bliss Absolute.
Atman which is of the nature of Existence-Consciousnes-Bliss Absolute. We have understand clearly that it is our very nature.
Shankara then starts his explanation on the creation of the world which we will see in the next day.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Sunday, February 25, 2007
Tattvabodha - 22
Hari Aum
Prostrations to Guru. Prostrations to All.
Chit Kim?
What is Chit?
Jnaanaswaroopah
It is of the nature of absolute Knowledge
Atman is of the nature of Sat-Chit-Anandam (Existence-Consciousness-Bliss). Existence is that which exists on all three periods of time, past, present and future. Atman alone was there before, atman alone is there now and atman alone will be there, thus atman is ever existent and eternal. Atman is the substratum of whatever seem to exist even as clay is substratum of the pot. Pot is just name and form which the clay seem to have but essentially there is no pot but only clay. In the same way, the world is only name and form which the Atman seem to take but essentially there is no world but only Atman. The Existence is known through the nature of Consciousness and it is because of the Conscious nature of Atman there is always pulsation as "I Am", "I Am". All the experiences of the world is because of Consciousness. If there is Consciousness the world and its objects exist, If there is no Consciousness there is no world at all.
Whatever we experience in the world is because of Consciousnes and hence it is only Consciousness which illumines the objects of the world which makes us to experience the object. Consider a room with a light. The objects in the room are seen because of the presence of light in the room and thus those objects in the room serves as the medium through which the presence of light is known. Without light, the existence of objects cannot be known. Thus the objects of the room depend on light. If there are no objects in the room, then we cannot say that there is no light in the room. If there are any objects in the room, it illumines that object, if there are no objects the light still exist. Thus the object depends on the light for its existence, whereas the light stays independent irrespective of whether objects are there in the room or not illumining everything in the room. In the same way, the Consciousness illumines everything in the world. The experiences that we get from the objects of the world serves as the medium to reveal the presence of Consciousness. Even when there are no objects of experience the Consciousness still remains as it doesnt depend on anything. On the contrary, all the objects of the world depends on Consciousness, even our body and mind depend on Consciousness. They borrow the sentiency from Consciousness and thus we are able to transact with the world. Since it is only because of Consciousness everything is known, Shankara explains this as Jnaana swaroopam, of the nature of Absolute Knowledge.
During the waking state, we experience the objects of the world through the sense organs directed by the mind. The mind as such cannot function, but borrows the sentiency from Atman which is of the nature Consciousness. So for all our experiences during the waking state, Atman stays as the witness illuming everything. During the dream state, the sense organs dont function. The impressions formed in the mind because of transcations that we had withe world during the waking state, comes out as dream. It is only Consciousness which illumines the mind because of which we have the dream state. During the deep sleep state, there are no experience at all. The mind merges into the cause and there is only pure bliss. It cannot be said that since there are no experience even Consciousness is not present. When the person wakes up from the sleep, he says "He dont know what happend during sleep". This ignorance is also illumined by Consciousness only. Though the recognizable medium is not present, still Consciousness exist on all the time. Thus Consciousness is present on all the three states of experience staying as a witness.
As Vidyaranya says in Panchadasi,
"Supthothithasya soushuptha thamobodho Bhaveth smrithih
sachaavabudha vishayaa avabudham thatthadhaa thamah"
A person awakening from deep sleep consciously remembers his lack of perception during that state. Remembrance consists of objects experienced earlier. It is therefore clear that even in deep sleep ignorance is perceived
Swami Paramarthananda Saraswati gives the following five definitions for Consciousness:
1. Consciousness is not Part of the body, not a Property of the body and not a Product of the body.
2. Consciousness is separate and independent entity which is pervades and enlivens the body.
3. Consciousness is not limited by the boundaries of the body. Atman is beyond the limitations of space and time. It is the substratum of the entire world which includes individual as well. Thus Consciousness is not limited by the boundaries of the body but Consciousness is the substratum of the body.
4. Consciousness exist even after the fall of the body. In deep-sleep there is no body at all, but Consciousness still exists. Death is also very similar to deep-sleep only and even after the fall of body, Consciousness still exist.
5. Consciousness is not recognizable when the medium is absent.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Prostrations to Guru. Prostrations to All.
Chit Kim?
What is Chit?
Jnaanaswaroopah
It is of the nature of absolute Knowledge
Atman is of the nature of Sat-Chit-Anandam (Existence-Consciousness-Bliss). Existence is that which exists on all three periods of time, past, present and future. Atman alone was there before, atman alone is there now and atman alone will be there, thus atman is ever existent and eternal. Atman is the substratum of whatever seem to exist even as clay is substratum of the pot. Pot is just name and form which the clay seem to have but essentially there is no pot but only clay. In the same way, the world is only name and form which the Atman seem to take but essentially there is no world but only Atman. The Existence is known through the nature of Consciousness and it is because of the Conscious nature of Atman there is always pulsation as "I Am", "I Am". All the experiences of the world is because of Consciousness. If there is Consciousness the world and its objects exist, If there is no Consciousness there is no world at all.
Whatever we experience in the world is because of Consciousnes and hence it is only Consciousness which illumines the objects of the world which makes us to experience the object. Consider a room with a light. The objects in the room are seen because of the presence of light in the room and thus those objects in the room serves as the medium through which the presence of light is known. Without light, the existence of objects cannot be known. Thus the objects of the room depend on light. If there are no objects in the room, then we cannot say that there is no light in the room. If there are any objects in the room, it illumines that object, if there are no objects the light still exist. Thus the object depends on the light for its existence, whereas the light stays independent irrespective of whether objects are there in the room or not illumining everything in the room. In the same way, the Consciousness illumines everything in the world. The experiences that we get from the objects of the world serves as the medium to reveal the presence of Consciousness. Even when there are no objects of experience the Consciousness still remains as it doesnt depend on anything. On the contrary, all the objects of the world depends on Consciousness, even our body and mind depend on Consciousness. They borrow the sentiency from Consciousness and thus we are able to transact with the world. Since it is only because of Consciousness everything is known, Shankara explains this as Jnaana swaroopam, of the nature of Absolute Knowledge.
During the waking state, we experience the objects of the world through the sense organs directed by the mind. The mind as such cannot function, but borrows the sentiency from Atman which is of the nature Consciousness. So for all our experiences during the waking state, Atman stays as the witness illuming everything. During the dream state, the sense organs dont function. The impressions formed in the mind because of transcations that we had withe world during the waking state, comes out as dream. It is only Consciousness which illumines the mind because of which we have the dream state. During the deep sleep state, there are no experience at all. The mind merges into the cause and there is only pure bliss. It cannot be said that since there are no experience even Consciousness is not present. When the person wakes up from the sleep, he says "He dont know what happend during sleep". This ignorance is also illumined by Consciousness only. Though the recognizable medium is not present, still Consciousness exist on all the time. Thus Consciousness is present on all the three states of experience staying as a witness.
As Vidyaranya says in Panchadasi,
"Supthothithasya soushuptha thamobodho Bhaveth smrithih
sachaavabudha vishayaa avabudham thatthadhaa thamah"
A person awakening from deep sleep consciously remembers his lack of perception during that state. Remembrance consists of objects experienced earlier. It is therefore clear that even in deep sleep ignorance is perceived
Swami Paramarthananda Saraswati gives the following five definitions for Consciousness:
1. Consciousness is not Part of the body, not a Property of the body and not a Product of the body.
2. Consciousness is separate and independent entity which is pervades and enlivens the body.
3. Consciousness is not limited by the boundaries of the body. Atman is beyond the limitations of space and time. It is the substratum of the entire world which includes individual as well. Thus Consciousness is not limited by the boundaries of the body but Consciousness is the substratum of the body.
4. Consciousness exist even after the fall of the body. In deep-sleep there is no body at all, but Consciousness still exists. Death is also very similar to deep-sleep only and even after the fall of body, Consciousness still exist.
5. Consciousness is not recognizable when the medium is absent.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Thursday, February 22, 2007
Tattvabodha - 21
Hari Aum
Prostrations to Guru. Prostrations to All.
Atma tharhi kaha?
What is Atman?
Sat chit ananda swaroopah
It is of the nature of Sat-Chit-Anandam (Existence-Consciousness-Bliss)
Sat kim?
What is Sat?
Kaalathrayaepi thishTatheethi sat
Sat is that which remains unchanged in the three periods of time.
Atman is that which is different from the three bodies, Sthula, sukshma and kaarna shareeram, and it is beyond the pancha kosas, it is the witness of all the three states of experience (Jagrat, swapa and sushupthi). Shankara first explained about the anatman, shareerathrayam and pancha kosas. He also explained through example that Self is different from the pancha kosas. Shankar now starts his explanation on the real nature of Atman or Self. The nature of Self is Sat (Existence), Chit (Consciousness) and Anandam(Bliss).
Sat is that which exists on all three periods of time without undergoing any change. The three periods of time are past, present and future. Let us analyze it by means of an example. Let us consider a pot. Before pot was made, there was only clay. After pot is made, we have name and form of clay as pot, but it is only clay which is assuming that name and form and hence clay is the substratum of pot. After the destruction of pot, there will not be any pot but the clay will remain. It was clay which existed throughout, but assumed a name and form for a short period as pot and thus we can say that Clay is the Existence principle behind the pot. In the same way, before the creation of the world there was only Sat which was existing.
As Chandogya says,
"Sat eva soumya idham agre aaseet ekamevaadviteeyam"
O good looking one! in the beginning this was Existence Only, one without the second.
Thus before the creation there was only Sat. After the creation also there is only Sat as the substratum of the world and its object and once the world and its objects dissolutes Sat alone will remain. Thus Sat alone remains on all the times. Whatever seem to exist in the world is Atman only but in temporary name and form even as clay temporarily having name and form as pot. There is no pot at all separate from clay , in the same way there is no world separate from Atman. Thus it is Atman what was existing, which is now existing, and which alone will be exist and we can say Atman alone Sathyam.
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.”
We will learn the Chit or Conscioussness the next day.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Prostrations to Guru. Prostrations to All.
Atma tharhi kaha?
What is Atman?
Sat chit ananda swaroopah
It is of the nature of Sat-Chit-Anandam (Existence-Consciousness-Bliss)
Sat kim?
What is Sat?
Kaalathrayaepi thishTatheethi sat
Sat is that which remains unchanged in the three periods of time.
Atman is that which is different from the three bodies, Sthula, sukshma and kaarna shareeram, and it is beyond the pancha kosas, it is the witness of all the three states of experience (Jagrat, swapa and sushupthi). Shankara first explained about the anatman, shareerathrayam and pancha kosas. He also explained through example that Self is different from the pancha kosas. Shankar now starts his explanation on the real nature of Atman or Self. The nature of Self is Sat (Existence), Chit (Consciousness) and Anandam(Bliss).
Sat is that which exists on all three periods of time without undergoing any change. The three periods of time are past, present and future. Let us analyze it by means of an example. Let us consider a pot. Before pot was made, there was only clay. After pot is made, we have name and form of clay as pot, but it is only clay which is assuming that name and form and hence clay is the substratum of pot. After the destruction of pot, there will not be any pot but the clay will remain. It was clay which existed throughout, but assumed a name and form for a short period as pot and thus we can say that Clay is the Existence principle behind the pot. In the same way, before the creation of the world there was only Sat which was existing.
As Chandogya says,
"Sat eva soumya idham agre aaseet ekamevaadviteeyam"
O good looking one! in the beginning this was Existence Only, one without the second.
Thus before the creation there was only Sat. After the creation also there is only Sat as the substratum of the world and its object and once the world and its objects dissolutes Sat alone will remain. Thus Sat alone remains on all the times. Whatever seem to exist in the world is Atman only but in temporary name and form even as clay temporarily having name and form as pot. There is no pot at all separate from clay , in the same way there is no world separate from Atman. Thus it is Atman what was existing, which is now existing, and which alone will be exist and we can say Atman alone Sathyam.
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.”
We will learn the Chit or Conscioussness the next day.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Sunday, February 18, 2007
Tattvabodha - 20
Hari Aum
Prostrations to Guru. Prostrations to All.
Madiyam shareeram madiyaha pranaha madiyam manashcha madiyaa bhudhirmadiyam Jnaanamithi Svenaiva Thadh yathaa Madhiyathvaena Jnaatham Katakakundala Grihadhikam SvasmaadhBhinnam Panchakoshadhikam SvasmadhBhinnam Madhiyathvena Jnaathamaathma na bhavathi
Just as one may say bangles, earrings, house etc are mine, but still the knower is different from them, in the similar way, even if one say my body, my pranas, my mind, my intellect, the Self is different from the five sheaths
For the question of "What is Atman?" Shankara gave the explanation as Atman is different from the three bodies of Gross, Subtle and Causal body and beyond the five sheaths. After explaining the Shareerathrayam and pancha kosas here Shankara explains how Atman is different from the five sheaths by means of an example. When we experience something, there are two things which are subject and object and object is always different from the subject. The possessions that we might have is always different from us as we always call those possessions as "Mine". We might say "My Bangle", "My Chain", "My House" etc. whenever we use such expression, that object which we possess is always different from us.
In the same way, we might use the expression as "My Body", "My Prana", "My Mind", "My Intellect" etc. we can infer that Atman is different from these sheaths. It is because of the wrong identification with one these five sheaths makes one think that Self is limited. Self can never be limited but it is only because of ignorance of ones own nature of Self will one think that he is limited by body and mind. We experience the body and mind during the waking state, we do not have the experience of body but do have the experience the mind in the form of dream during the state, and in deep-sleep state there is no experience at all but only pure bliss. Thus we dont all the time experience all the five sheaths at all time. It is only for the time being that we are experiencing the body and the mind. The experienced body and mind should be different from me and hence body and mind are not Self and since Self is the experiencer of the body and mind, it is far beyond the five sheaths or pancha kosas.
Thus Shankara here proved that Self is different from three bodies and beyond the five sheaths. Shankara next explains the nature of Self, Sat-Chit--Ananda which we will see the next day.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Prostrations to Guru. Prostrations to All.
Madiyam shareeram madiyaha pranaha madiyam manashcha madiyaa bhudhirmadiyam Jnaanamithi Svenaiva Thadh yathaa Madhiyathvaena Jnaatham Katakakundala Grihadhikam SvasmaadhBhinnam Panchakoshadhikam SvasmadhBhinnam Madhiyathvena Jnaathamaathma na bhavathi
Just as one may say bangles, earrings, house etc are mine, but still the knower is different from them, in the similar way, even if one say my body, my pranas, my mind, my intellect, the Self is different from the five sheaths
For the question of "What is Atman?" Shankara gave the explanation as Atman is different from the three bodies of Gross, Subtle and Causal body and beyond the five sheaths. After explaining the Shareerathrayam and pancha kosas here Shankara explains how Atman is different from the five sheaths by means of an example. When we experience something, there are two things which are subject and object and object is always different from the subject. The possessions that we might have is always different from us as we always call those possessions as "Mine". We might say "My Bangle", "My Chain", "My House" etc. whenever we use such expression, that object which we possess is always different from us.
In the same way, we might use the expression as "My Body", "My Prana", "My Mind", "My Intellect" etc. we can infer that Atman is different from these sheaths. It is because of the wrong identification with one these five sheaths makes one think that Self is limited. Self can never be limited but it is only because of ignorance of ones own nature of Self will one think that he is limited by body and mind. We experience the body and mind during the waking state, we do not have the experience of body but do have the experience the mind in the form of dream during the state, and in deep-sleep state there is no experience at all but only pure bliss. Thus we dont all the time experience all the five sheaths at all time. It is only for the time being that we are experiencing the body and the mind. The experienced body and mind should be different from me and hence body and mind are not Self and since Self is the experiencer of the body and mind, it is far beyond the five sheaths or pancha kosas.
Thus Shankara here proved that Self is different from three bodies and beyond the five sheaths. Shankara next explains the nature of Self, Sat-Chit--Ananda which we will see the next day.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Tuesday, February 13, 2007
Tattvabodha - 19
Hari Aum
Prostrations to Guru. Prostrations to All.
Vijnaanamayaha kaha?
What is Vignaanamaya kosaha?
BhuddhiJnanaendriyapanchakam milithva yo bhavathi sa Vignaamaya kosaha
The intellect along with the five organs of perception is called the Vignaanamaya kosaha
Anandamayaha kaha?
What is anandamaya kosa?
Evameva kaaranashareerabhothaavidyastham malinasatvam
Priyaadhivrittisahitham sat Anandamayaha kosaha
Established in Avidya or ignorance, which is of the form of the causal body, of impure nature united with the vrittis such as priya (priya, moda and pramoda)
Ethathkosapanchakam
These are the five sheaths.
The subtle body has seventeen parts which include 5 organs of perception, 5 organs of action, 5 vital air, mind and intellect. The intellect which is the deciding faculty whereas mind is of the nature of doubts. The identification of Self with the intellect along with the 5 organs of perception constitute the Vijnaanamaya kosa.
Ignorance forms the causal body of the Self and this causal body constitute the Ananadamaya kosa. When a person in deep sleep one experiences only Bliss. There are three types of happiness, which are Priya, moda and pramoda. Priya is the type of happiness which one gets when he sees an object he likes, moda is the happiness which one gets when possesses the object and pramoda is the happiness which one gets when he enjoys the objects which he is possessing and the anandamaya kosa is associated with these three states of mind or vrittis.
Thus are the 5 sheaths or pancha kosas. They only seem to cover the Self because of ignorance but never really covered. In the next sloka shankara explains how Self is different from these five sheaths, which we will learn tomorrow.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Prostrations to Guru. Prostrations to All.
Vijnaanamayaha kaha?
What is Vignaanamaya kosaha?
BhuddhiJnanaendriyapanchakam milithva yo bhavathi sa Vignaamaya kosaha
The intellect along with the five organs of perception is called the Vignaanamaya kosaha
Anandamayaha kaha?
What is anandamaya kosa?
Evameva kaaranashareerabhothaavidyastham malinasatvam
Priyaadhivrittisahitham sat Anandamayaha kosaha
Established in Avidya or ignorance, which is of the form of the causal body, of impure nature united with the vrittis such as priya (priya, moda and pramoda)
Ethathkosapanchakam
These are the five sheaths.
The subtle body has seventeen parts which include 5 organs of perception, 5 organs of action, 5 vital air, mind and intellect. The intellect which is the deciding faculty whereas mind is of the nature of doubts. The identification of Self with the intellect along with the 5 organs of perception constitute the Vijnaanamaya kosa.
Ignorance forms the causal body of the Self and this causal body constitute the Ananadamaya kosa. When a person in deep sleep one experiences only Bliss. There are three types of happiness, which are Priya, moda and pramoda. Priya is the type of happiness which one gets when he sees an object he likes, moda is the happiness which one gets when possesses the object and pramoda is the happiness which one gets when he enjoys the objects which he is possessing and the anandamaya kosa is associated with these three states of mind or vrittis.
Thus are the 5 sheaths or pancha kosas. They only seem to cover the Self because of ignorance but never really covered. In the next sloka shankara explains how Self is different from these five sheaths, which we will learn tomorrow.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Tattvabodha - 18
Hari Aum
Prostrations to Guru. Prostrations to All.
Praanamayaha kaha?
What is Praanamaya kosa?
Praanaadhyaaha Panchavaayavaha Vaagaadheendryapanchakam praanamaya koshaha
The pancha prana such as prana etc (prana, apana, vyana, udhana, samaana) together with the five organs of action such as speech etc (speech, hands, legs, anus, and genital organs) forms the Praanamaya kosa
Manomayaha kosaha kaha?
What is mano maya kosa?
Manashcha Jnaanendriyapanchakam milithva yo bhavathi sa manomayaha kosaha
The mind along with the five organs of perception form the manomaya kosa
The Self seems to be enclosed by the five sheaths or pancha kosas because of ignorance. The first sheath is the food sheath which correspond to the gross body. The next sheath is pranamaya kosa. This constitute the vital air or prana along with the five organs of action (Speech, hands, legs, anus and genital organs). The vital air can be divided into 5 based on their functions, they are
1. Prana: responsible for respiration - the upper part of the body
2. Apana: reponsible for excretion - the lower part of the body
3. Vyana: responsible for circulation - throughout the body
4. Samana: responsible for digestion
5. Udhana: during the time of jumping, floating - active at the time of death.
The identification of Self with these five pranas along with the organs of action constitute the Pranamaya Kosa.
The next sheath is the Manomaya kosa or Mind sheath which constitues of mind and 5 organs of perception. Mind is the place where we experience emotions and feelings. The organs of perception like (eyes, ears, tongue, nose, touch) serves as the windows for the mind which stimulates the emotions and feelings. The identification of Self with the mind is Manomaya Kosa.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Prostrations to Guru. Prostrations to All.
Praanamayaha kaha?
What is Praanamaya kosa?
Praanaadhyaaha Panchavaayavaha Vaagaadheendryapanchakam praanamaya koshaha
The pancha prana such as prana etc (prana, apana, vyana, udhana, samaana) together with the five organs of action such as speech etc (speech, hands, legs, anus, and genital organs) forms the Praanamaya kosa
Manomayaha kosaha kaha?
What is mano maya kosa?
Manashcha Jnaanendriyapanchakam milithva yo bhavathi sa manomayaha kosaha
The mind along with the five organs of perception form the manomaya kosa
The Self seems to be enclosed by the five sheaths or pancha kosas because of ignorance. The first sheath is the food sheath which correspond to the gross body. The next sheath is pranamaya kosa. This constitute the vital air or prana along with the five organs of action (Speech, hands, legs, anus and genital organs). The vital air can be divided into 5 based on their functions, they are
1. Prana: responsible for respiration - the upper part of the body
2. Apana: reponsible for excretion - the lower part of the body
3. Vyana: responsible for circulation - throughout the body
4. Samana: responsible for digestion
5. Udhana: during the time of jumping, floating - active at the time of death.
The identification of Self with these five pranas along with the organs of action constitute the Pranamaya Kosa.
The next sheath is the Manomaya kosa or Mind sheath which constitues of mind and 5 organs of perception. Mind is the place where we experience emotions and feelings. The organs of perception like (eyes, ears, tongue, nose, touch) serves as the windows for the mind which stimulates the emotions and feelings. The identification of Self with the mind is Manomaya Kosa.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Saturday, February 03, 2007
Tattvabodha - 17
Hari Aum
Prostrations to Guru. Prostrations to All.
Pancha kosaha ke?
What are the five sheaths?
Annamayaha pranamayaha manomayaha vignaanamayaha anandamayashchethi
The five sheaths are Food sheath, Vital Air sheath, Mental Sheath, Intellectual Sheath, and the Bliss Sheath.
Annamayaha Kaha?
What is Annamaya kosa?
Annarasaenaiva Bhoothva Annarasaenaiva vridhim Prapya Annaroopaprithivyaam yadhviliyathae Thadannamayaha kosaha sthoolashareeram
That which is born of food, that which grows by food, and goes back to earth, which is of the nature of food, is called the food sheath – the gross body.
After explaining about the three states of experience Shankara starts his explanation on the Pancha kosas or five sheaths. The five sheaths are Annamaya kosa (Food Sheath), Pranamaya Kosa (Vital Air Sheath), Manomaya kosa (Mind Sheath), Vijnaanamaya Kosa (Intellect Sheath) and Anandamaya Kosa (Bliss Sheath). These five sheaths seem to cover the Self because of ignorance of ones own nature of Self. Self or Atman cannot be covered, but it only seem to cover because of illusory ignorance. When the Self identifies itself with the various sheaths, the Self seem to be limited by these sheaths. The three bodies is divided among the five sheaths. Annamaya kosa refers to sthula shareeram. Pranamaya, manomaya and vijnaanamaya refers to sookshma shareeram which has 17 components(5 organs of perception, 5 organs of action, 5 vital air, mind and intellect). Anandamaya refers to the kaarana shareeram.
The first Sheath is the food sheath or Annamaya kosa. This sheath refers to the gross body. As Shankara mentioned while he was explaining Sthula Shareera or gross body, the gross body is subjected to six modifications starting from the birth to death. The food that the parents eat only is helping in the creation of this gross body. Once the body gets birth, the body sustains because of food only and after some point of time the body decays and dies. After death the body goes back to earth itself. Thus gross body is nothing but the modification of food from birth to death.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Prostrations to Guru. Prostrations to All.
Pancha kosaha ke?
What are the five sheaths?
Annamayaha pranamayaha manomayaha vignaanamayaha anandamayashchethi
The five sheaths are Food sheath, Vital Air sheath, Mental Sheath, Intellectual Sheath, and the Bliss Sheath.
Annamayaha Kaha?
What is Annamaya kosa?
Annarasaenaiva Bhoothva Annarasaenaiva vridhim Prapya Annaroopaprithivyaam yadhviliyathae Thadannamayaha kosaha sthoolashareeram
That which is born of food, that which grows by food, and goes back to earth, which is of the nature of food, is called the food sheath – the gross body.
After explaining about the three states of experience Shankara starts his explanation on the Pancha kosas or five sheaths. The five sheaths are Annamaya kosa (Food Sheath), Pranamaya Kosa (Vital Air Sheath), Manomaya kosa (Mind Sheath), Vijnaanamaya Kosa (Intellect Sheath) and Anandamaya Kosa (Bliss Sheath). These five sheaths seem to cover the Self because of ignorance of ones own nature of Self. Self or Atman cannot be covered, but it only seem to cover because of illusory ignorance. When the Self identifies itself with the various sheaths, the Self seem to be limited by these sheaths. The three bodies is divided among the five sheaths. Annamaya kosa refers to sthula shareeram. Pranamaya, manomaya and vijnaanamaya refers to sookshma shareeram which has 17 components(5 organs of perception, 5 organs of action, 5 vital air, mind and intellect). Anandamaya refers to the kaarana shareeram.
The first Sheath is the food sheath or Annamaya kosa. This sheath refers to the gross body. As Shankara mentioned while he was explaining Sthula Shareera or gross body, the gross body is subjected to six modifications starting from the birth to death. The food that the parents eat only is helping in the creation of this gross body. Once the body gets birth, the body sustains because of food only and after some point of time the body decays and dies. After death the body goes back to earth itself. Thus gross body is nothing but the modification of food from birth to death.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Thursday, February 01, 2007
Tattvabodha - 16
Hari Aum
Prostrations to Guru. Prostrations to All.
Athaha Sushupthiavasthaa Kaa?
What is Sushupthi Avashta?
Aham Kimapi na jaanaami Sukkhaenamaya Nidranubhuyatha
Ithi Sushupthi Avasthaa
KaaranaSareerabimaani Atham Prajna Ithyuchathae
The state in which one doesn’t anything, in which there is only bliss during the sleep is the deep sleep state. The Self that identifies with the causal body is called Prajna
There are 3 states of experience which are Jagarat Avastha (Waking state), Swapna Avastha (Dream State) and Sushupthi Avastha (Deep sleep state). In the waking state, the Self identifies itself with the gross body. Therefore during the state all the three bodies are present. The experience of the objects of the world that are got by the contact of the organs of perception with the objects of the world forms impression the mind. This impression comes up as dream after the person sleeps. During dream state, there is no gross body but subtle body in the form of mind is present. The mind projects the dream world through the impression formed by the transaction with the external world during the waking state.
During the deep sleep state, there is neither gross body nor subtle body but there is causal body which is ignornace. When a person wakes up after a deep sleep says that "I dont know anything". All dualities are percieved by the mind and since the mind is not present in the state of deep sleep there is non-dual bliss, but still there is ignorance. Ignorance has 2 aspects one is the vieling power and other is the projecting power. During the deep sleep there is only vieling of the Self and there is no projection. All the sorrows and sufferings occur only because of the duality which are percieved by the mind, but since there are no duality as there is no mind in deep sleep state, one experiences only bliss in that state. The Self which identifies itself with the causal body is called Prajna.
The explanation of the three states of experience are over and Shankara then explains the Pancha kosa or five sheaths. We will learn about the pancha kosa the next day.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Prostrations to Guru. Prostrations to All.
Athaha Sushupthiavasthaa Kaa?
What is Sushupthi Avashta?
Aham Kimapi na jaanaami Sukkhaenamaya Nidranubhuyatha
Ithi Sushupthi Avasthaa
KaaranaSareerabimaani Atham Prajna Ithyuchathae
The state in which one doesn’t anything, in which there is only bliss during the sleep is the deep sleep state. The Self that identifies with the causal body is called Prajna
There are 3 states of experience which are Jagarat Avastha (Waking state), Swapna Avastha (Dream State) and Sushupthi Avastha (Deep sleep state). In the waking state, the Self identifies itself with the gross body. Therefore during the state all the three bodies are present. The experience of the objects of the world that are got by the contact of the organs of perception with the objects of the world forms impression the mind. This impression comes up as dream after the person sleeps. During dream state, there is no gross body but subtle body in the form of mind is present. The mind projects the dream world through the impression formed by the transaction with the external world during the waking state.
During the deep sleep state, there is neither gross body nor subtle body but there is causal body which is ignornace. When a person wakes up after a deep sleep says that "I dont know anything". All dualities are percieved by the mind and since the mind is not present in the state of deep sleep there is non-dual bliss, but still there is ignorance. Ignorance has 2 aspects one is the vieling power and other is the projecting power. During the deep sleep there is only vieling of the Self and there is no projection. All the sorrows and sufferings occur only because of the duality which are percieved by the mind, but since there are no duality as there is no mind in deep sleep state, one experiences only bliss in that state. The Self which identifies itself with the causal body is called Prajna.
The explanation of the three states of experience are over and Shankara then explains the Pancha kosa or five sheaths. We will learn about the pancha kosa the next day.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
