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
# posted by vedanta @ 3:51 AM 
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HARI AUM
Prostrations to all.
Yo vai bhooma tat sukham - na alpe sukham asthi
that which is full alone has happiness - there is no happiness in limited things.
The Atman or the Self is all-pervasive and beyond the limitations of time-space-causation. Thus the Atman has to be blissful (because it is bhooma or full).
The entire chapter of Chandogya which deals with Narada being instructed by Sanatkumara (believe this is 7th chapter) is titled bhooma vidya.
One important concept for a seeker to rememeber and understand that thuoght atman is said to sat, chit and ananda, these three aren't qualities of the Self. If they were qualities, then the Atman would be qualified by them and cease to be full/blissful. If these aren't qualities, then wouldn't there be duality as the self is mentioned as three different things??? This objection is answered by the advaitin saying that the Atman is akhanda (indivisible) following the kaivalya statement (aadhaaram aanandam akhanda bodham yasmin layam yaathi puratrayam cha -- the substratum of the three states and jeeva therein is the indivisible blissful Conscious atman in which merges the three states after realization).
Thus Lakshmidhara says in Advaita makaranda after defining the nature of Atman as sat, chit and ananda in 3 slokas:
Na hi naana svaroopam syaat ekam vasthu kadaachana
tasmaat akhanda eva asmi vijahat jaagatheem bhidaam
There isn't many nature for the Self because it is ONE and ENTITY. Therefore the Atman is indivisible and beyond the differences of the waking world.
The commentary of svayampraakasha yati titled Rasa abhivyanjika explains this sloka in depth showing that none of the three of Sat, Chit and ananda can remain without the other. One needs to the other -- all are dependent and point out ONE SINGLE ENTITY (the word VASTHU in the sloka is important as that is meant to show that the Atman is a real entity thereby devoid of qualities). Rajesh has below and in previous mail explained this briefly.
Ramana has also said in Upadesa Saram (23rd sloka i guess)
satva bhaasikaa chit kvavetharaa
sattayaa hi chit chittayaa hi aham
Without Chit or light of consciousness, there cannot be any existence - therefore existence is consciousness alone -- and since "I" exist as Sat or existence, I am Consciousness.
Prostrations to all.
HARI AUM
Thanks
Hariram
Let a moment not pass by without remembering God
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Prostrations to all.
Yo vai bhooma tat sukham - na alpe sukham asthi
that which is full alone has happiness - there is no happiness in limited things.
The Atman or the Self is all-pervasive and beyond the limitations of time-space-causation. Thus the Atman has to be blissful (because it is bhooma or full).
The entire chapter of Chandogya which deals with Narada being instructed by Sanatkumara (believe this is 7th chapter) is titled bhooma vidya.
One important concept for a seeker to rememeber and understand that thuoght atman is said to sat, chit and ananda, these three aren't qualities of the Self. If they were qualities, then the Atman would be qualified by them and cease to be full/blissful. If these aren't qualities, then wouldn't there be duality as the self is mentioned as three different things??? This objection is answered by the advaitin saying that the Atman is akhanda (indivisible) following the kaivalya statement (aadhaaram aanandam akhanda bodham yasmin layam yaathi puratrayam cha -- the substratum of the three states and jeeva therein is the indivisible blissful Conscious atman in which merges the three states after realization).
Thus Lakshmidhara says in Advaita makaranda after defining the nature of Atman as sat, chit and ananda in 3 slokas:
Na hi naana svaroopam syaat ekam vasthu kadaachana
tasmaat akhanda eva asmi vijahat jaagatheem bhidaam
There isn't many nature for the Self because it is ONE and ENTITY. Therefore the Atman is indivisible and beyond the differences of the waking world.
The commentary of svayampraakasha yati titled Rasa abhivyanjika explains this sloka in depth showing that none of the three of Sat, Chit and ananda can remain without the other. One needs to the other -- all are dependent and point out ONE SINGLE ENTITY (the word VASTHU in the sloka is important as that is meant to show that the Atman is a real entity thereby devoid of qualities). Rajesh has below and in previous mail explained this briefly.
Ramana has also said in Upadesa Saram (23rd sloka i guess)
satva bhaasikaa chit kvavetharaa
sattayaa hi chit chittayaa hi aham
Without Chit or light of consciousness, there cannot be any existence - therefore existence is consciousness alone -- and since "I" exist as Sat or existence, I am Consciousness.
Prostrations to all.
HARI AUM
Thanks
Hariram
Let a moment not pass by without remembering God
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