Tuesday, March 27, 2007
Tattvabodha - 29
Hari Aum
Prostrations to Guru. Prostrations to All.
nanu saahamkaarasya kinchijnasya jeevasya nirahkaarasya sarvjnasya
Isvarasya tatvamasi ithi mahavaakyaath kathamabhedhabhudhih syaadhubhayoh
virudhadharmaakraanthathvaath.
But the Jiva is endowed with ego and his knowledge is limited. (Whereas) Isvara is without ego and is omniscient. (Then) how can thre be indentity, as stated in the Mahavakya Tat Tvam Asi, between these two who are possessed of contradictory characteristics?
ithi cheth na. sthoola sookshma shareeraabhimaani tvampadha vaachyaarthah.
upaadhivinirmuktham samaadhidhashaasampannam shudhdham chaithanyam tvampadha lakshyaarthah.
evam sarvajnathvaadhivishishta isvarah thathpadha vaachyaarthah.
upaadhishoonyam shudhdhachaitanyam thathpadhamakshyaarthah.
evam cha jiva isvarayo chaitanyaroopena abhedhe bhaadhakaabgaavah.
If said, no. The literal meaning of the word "Thou" is the one who identifies himself with gross and subtle bodies (jiva).
The implied meaning of the word 'Thou' is Pure Consciousness which is free from all conditionings.
So also the literal meaning of the word 'That' is the Isvara having Omniscience etc as its quality. The implied meaning of the word 'That' is the Pure Consciousness free from all conditionings.
Thus there is no contradiction regarding the identity between Jiva and Isvara from the stand point of Consciousness.
Shankara explained about who is jiva and who is Isvara. Jiva is the reflected consciousness on the Intellect and identifies himself with the gross body. Jiva is atman alone but with the upadhi of Avidya. Avidya is never real, it is illusion only and hence the upadhi or limitation is also illusory only. The space inside the pot is never limited by the boundaries of the pot, but only seems to limit the space, thus the space inside the pot is in essence same as the universal space. In the same way the atman only seems to be limited by the upadhi of avidya. When avidya vanishes then there is no reflection and hence no jiva at all. Isvara has the upadhi of Maya. Jiva because of ignorance thinks himself to be different from Isvara, sees the world as real and thus gets bonded into the samsaara and hence travels from birth to birth. After explaining about Jiva and Isvara, an opponent (or a student to his Guru) raises a doubt. Jiva and Isvara are having contradicting qualities. Jiva is ever limited and endowed with ego, whereas Isvara is Omniscient and Omnipotent. But as per scriptures, Jiva and Isvara are one and the same. How is this possible?
To this question Shankara gives the answer. There are two kinds of sentence, one is the sentence which give the direct meaning and other is the sentence which gives the meaning indirectly. In the sentence "Rama goes" the meaning is very direct that "A person called Rama goes". In the sentence "The Red runs", we cannot take the direct meaning as color red cannot run. Therefore the color red has to be attributed to something else to make the sentence meaningful and thus we the sentence indirectly gives the meaning that "The Red Horse runs".
In the same way, the direct meaning of Tvam pada is the jiva endowed with body and mind. But Jiva is nothing but Consciousness with the limitation of Ignorance. If there is no ignorance there are no limitations and hence no jiva also. Thus the indirect meaning of Jiva is Consciousness or Atman only. In the same way, the direct meaning of Tat pada is Isvara with the qualities of Omnipotent, Omniscient etc. Again this quality of Isvara is conditioned by the Maya. When Maya is removed, these qualities will cease to exist and hence Isvara also in essence Atman alone which is the implied meaning of the Tat pada. Thus there is no contradiction at all as both Jiva and Isvara are in essence Atman only. Jiva and Isvara are different from the empirical level as the very characteristics of Jiva and Isvara are different but from the Ultimate Standpoint there are one and the same. The empirical level is not real as these exists only as long as there is avidya. When avidya vanishes by the knowledge that "I am Brahman" then all distinctions vanish and what will exist is Sat Chit Ananda Atman.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Prostrations to Guru. Prostrations to All.
nanu saahamkaarasya kinchijnasya jeevasya nirahkaarasya sarvjnasya
Isvarasya tatvamasi ithi mahavaakyaath kathamabhedhabhudhih syaadhubhayoh
virudhadharmaakraanthathvaath.
But the Jiva is endowed with ego and his knowledge is limited. (Whereas) Isvara is without ego and is omniscient. (Then) how can thre be indentity, as stated in the Mahavakya Tat Tvam Asi, between these two who are possessed of contradictory characteristics?
ithi cheth na. sthoola sookshma shareeraabhimaani tvampadha vaachyaarthah.
upaadhivinirmuktham samaadhidhashaasampannam shudhdham chaithanyam tvampadha lakshyaarthah.
evam sarvajnathvaadhivishishta isvarah thathpadha vaachyaarthah.
upaadhishoonyam shudhdhachaitanyam thathpadhamakshyaarthah.
evam cha jiva isvarayo chaitanyaroopena abhedhe bhaadhakaabgaavah.
If said, no. The literal meaning of the word "Thou" is the one who identifies himself with gross and subtle bodies (jiva).
The implied meaning of the word 'Thou' is Pure Consciousness which is free from all conditionings.
So also the literal meaning of the word 'That' is the Isvara having Omniscience etc as its quality. The implied meaning of the word 'That' is the Pure Consciousness free from all conditionings.
Thus there is no contradiction regarding the identity between Jiva and Isvara from the stand point of Consciousness.
Shankara explained about who is jiva and who is Isvara. Jiva is the reflected consciousness on the Intellect and identifies himself with the gross body. Jiva is atman alone but with the upadhi of Avidya. Avidya is never real, it is illusion only and hence the upadhi or limitation is also illusory only. The space inside the pot is never limited by the boundaries of the pot, but only seems to limit the space, thus the space inside the pot is in essence same as the universal space. In the same way the atman only seems to be limited by the upadhi of avidya. When avidya vanishes then there is no reflection and hence no jiva at all. Isvara has the upadhi of Maya. Jiva because of ignorance thinks himself to be different from Isvara, sees the world as real and thus gets bonded into the samsaara and hence travels from birth to birth. After explaining about Jiva and Isvara, an opponent (or a student to his Guru) raises a doubt. Jiva and Isvara are having contradicting qualities. Jiva is ever limited and endowed with ego, whereas Isvara is Omniscient and Omnipotent. But as per scriptures, Jiva and Isvara are one and the same. How is this possible?
To this question Shankara gives the answer. There are two kinds of sentence, one is the sentence which give the direct meaning and other is the sentence which gives the meaning indirectly. In the sentence "Rama goes" the meaning is very direct that "A person called Rama goes". In the sentence "The Red runs", we cannot take the direct meaning as color red cannot run. Therefore the color red has to be attributed to something else to make the sentence meaningful and thus we the sentence indirectly gives the meaning that "The Red Horse runs".
In the same way, the direct meaning of Tvam pada is the jiva endowed with body and mind. But Jiva is nothing but Consciousness with the limitation of Ignorance. If there is no ignorance there are no limitations and hence no jiva also. Thus the indirect meaning of Jiva is Consciousness or Atman only. In the same way, the direct meaning of Tat pada is Isvara with the qualities of Omnipotent, Omniscient etc. Again this quality of Isvara is conditioned by the Maya. When Maya is removed, these qualities will cease to exist and hence Isvara also in essence Atman alone which is the implied meaning of the Tat pada. Thus there is no contradiction at all as both Jiva and Isvara are in essence Atman only. Jiva and Isvara are different from the empirical level as the very characteristics of Jiva and Isvara are different but from the Ultimate Standpoint there are one and the same. The empirical level is not real as these exists only as long as there is avidya. When avidya vanishes by the knowledge that "I am Brahman" then all distinctions vanish and what will exist is Sat Chit Ananda Atman.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Wednesday, March 21, 2007
Tattvabodha - 28
Hari Aum
Prostrations to Guru. Prostrations to All.
sthoolashareeraabhimaani jeevanaamakam brahmaprathibimba bhavathi.
sa eva jeevah prakrthyaa svasmaath isvaram bhinnathvena jaanaathi.
The reflection of Brahman (in Sukshma Sareeram) which identifies itself with the gross body is called Jiva. This Jiva, by nature takes Isvara to be different from himself
avidhyopaadhih san aathmaa jeeva ithyuchathe.
maayopaadhih san isvara ithyuchyathe.
Consciousness conditioned by the upadhi of Avidya is called Jiva. Consciousness conditioned by Maya is known as Isvara.
evam upaaDhiBhedhaath jeeveshwaraBhedhadrishtih yaavathparyantham thisTathi
thaavathparyantham janmamaranaadhi roopa samsaarah na nivarthathe.
thasmaathkaaranaath na jeeveshvarayorBhedhabhudhih sveekaryaah
So long as the notion, which is due to difference in the conditionings, that Jiva and Isvara are different, remains, until such time, there is no redemption from 'Samsara' which is of the form of repeated birth, death etc.
Due to that reason, the notion that 'Jiva is different from Isvara' should not be accepted.
Shankara now starts his explanation on Jiva and Isvara. As per scriptures, there is only one Eternally existing Conscious entity which is termed as Brahman or Atman. The reflection of Brahman in the intellect is Jiva. Intellect in itself is the product of Ignorance. The Jiva because of ignorance of ones own nature of Self, gets identified with the gross body. Because of ignorance, the Jiva thinks that he is different from the Isvara. Reflection cannot exist without the original and the reflection exists as long as there is reflection medium. The reflecting medium is the intellect and the reflected consciousness is the Jiva.
Bharati Teertha have described Jiva in Drig Drishya Viveka as
"Saakshinah puratho Bhaatham lingam dhehena samyutham
chithichaayaa samaveshaath jeevah syaath vyavahaarikah
The subtle body in close proximity to the witness and identified with the gross body, due to the influence of the reflection of Conscoiusness, Shines and becomes the Jiva at the empirical level"
Self gets reflected in the Intellect and this reflected consciousness gets identified with the body which is called as Jiva at the empirical level. It is only this reflected consciousness which gives sentiency to the thoughts in the mind and the body and nothing can exist without a Sakshi which is the Self. The reflected consciousness which enlivens the other thoughts in the mind experiences the world and all the transactions with the world happens through the body. Thus Jiva is Consciousness only conditioned by Ignorance.
Isvara is Consciousness only conditoned by Maya. Isvara has the quality of All-pervading and All-knowing whereas Jiva because of ignroance of ones own nature of Self considers himself to be limited and sees Isvara as something different from him. Isvara through the power of Maya created the world for the enjoyment of Maya and Jiva who is under the control of Maya because of the wrong notion that he is limited and different from Isvara goes from birth to birth in this world. Thus as long as Jiva considers himself to be different from the Isvara, he will travel from birth to birth in the ocean of Samsaara.
Bharati Teertha says in Drig Drishya Viveka as
"anthardrigdrishyayorBhedham bahishcha brahma sargayoh
aavrinothyaparaa shakthih saa samsaarasya kaaranam"
"The veiling power of Maya veils the distinction between the Seer and the seen within, and the Reality and the Creation outside. It is the cause of Samsaara"
aavrithau thu vinashtaayaam Bhedhe Bhaathe apayaathi thath
When the veiling is destroyed the difference becomes clear and that (notion of finitude) goes away
Seer is the Self and Seen is body and mind complex, because of improper discrimination between Atman and anatman we misunderstand the body and mind complex to be Self. Brahman is the Substratum of the world and the world is only an illusion in the substratum of the world but because of vieling power of Maya the world seem to be real and Isvara also seem to be real. When such wrong notions are there in the mind, this is the cause of Samsaaram. When this veiling is removed through the knowledge that "Self alone exists", then the distinction between Atman and Anatman becomes very clear. That is what is called as Liberation or Moksham.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Prostrations to Guru. Prostrations to All.
sthoolashareeraabhimaani jeevanaamakam brahmaprathibimba bhavathi.
sa eva jeevah prakrthyaa svasmaath isvaram bhinnathvena jaanaathi.
The reflection of Brahman (in Sukshma Sareeram) which identifies itself with the gross body is called Jiva. This Jiva, by nature takes Isvara to be different from himself
avidhyopaadhih san aathmaa jeeva ithyuchathe.
maayopaadhih san isvara ithyuchyathe.
Consciousness conditioned by the upadhi of Avidya is called Jiva. Consciousness conditioned by Maya is known as Isvara.
evam upaaDhiBhedhaath jeeveshwaraBhedhadrishtih yaavathparyantham thisTathi
thaavathparyantham janmamaranaadhi roopa samsaarah na nivarthathe.
thasmaathkaaranaath na jeeveshvarayorBhedhabhudhih sveekaryaah
So long as the notion, which is due to difference in the conditionings, that Jiva and Isvara are different, remains, until such time, there is no redemption from 'Samsara' which is of the form of repeated birth, death etc.
Due to that reason, the notion that 'Jiva is different from Isvara' should not be accepted.
Shankara now starts his explanation on Jiva and Isvara. As per scriptures, there is only one Eternally existing Conscious entity which is termed as Brahman or Atman. The reflection of Brahman in the intellect is Jiva. Intellect in itself is the product of Ignorance. The Jiva because of ignorance of ones own nature of Self, gets identified with the gross body. Because of ignorance, the Jiva thinks that he is different from the Isvara. Reflection cannot exist without the original and the reflection exists as long as there is reflection medium. The reflecting medium is the intellect and the reflected consciousness is the Jiva.
Bharati Teertha have described Jiva in Drig Drishya Viveka as
"Saakshinah puratho Bhaatham lingam dhehena samyutham
chithichaayaa samaveshaath jeevah syaath vyavahaarikah
The subtle body in close proximity to the witness and identified with the gross body, due to the influence of the reflection of Conscoiusness, Shines and becomes the Jiva at the empirical level"
Self gets reflected in the Intellect and this reflected consciousness gets identified with the body which is called as Jiva at the empirical level. It is only this reflected consciousness which gives sentiency to the thoughts in the mind and the body and nothing can exist without a Sakshi which is the Self. The reflected consciousness which enlivens the other thoughts in the mind experiences the world and all the transactions with the world happens through the body. Thus Jiva is Consciousness only conditioned by Ignorance.
Isvara is Consciousness only conditoned by Maya. Isvara has the quality of All-pervading and All-knowing whereas Jiva because of ignroance of ones own nature of Self considers himself to be limited and sees Isvara as something different from him. Isvara through the power of Maya created the world for the enjoyment of Maya and Jiva who is under the control of Maya because of the wrong notion that he is limited and different from Isvara goes from birth to birth in this world. Thus as long as Jiva considers himself to be different from the Isvara, he will travel from birth to birth in the ocean of Samsaara.
Bharati Teertha says in Drig Drishya Viveka as
"anthardrigdrishyayorBhedham bahishcha brahma sargayoh
aavrinothyaparaa shakthih saa samsaarasya kaaranam"
"The veiling power of Maya veils the distinction between the Seer and the seen within, and the Reality and the Creation outside. It is the cause of Samsaara"
aavrithau thu vinashtaayaam Bhedhe Bhaathe apayaathi thath
When the veiling is destroyed the difference becomes clear and that (notion of finitude) goes away
Seer is the Self and Seen is body and mind complex, because of improper discrimination between Atman and anatman we misunderstand the body and mind complex to be Self. Brahman is the Substratum of the world and the world is only an illusion in the substratum of the world but because of vieling power of Maya the world seem to be real and Isvara also seem to be real. When such wrong notions are there in the mind, this is the cause of Samsaaram. When this veiling is removed through the knowledge that "Self alone exists", then the distinction between Atman and Anatman becomes very clear. That is what is called as Liberation or Moksham.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Tuesday, March 13, 2007
Tattvabodha - 27
Hari Aum
Prostrations to Guru. Prostrations to All.
etheshaam panchatatvaanaam madhye aakaashasya rajasaamshaath vaagindriyam sambhootham
Among these five elements, from the Rajas aspect of space, is formed the organ of speech.
vaayoh rajasaamshaath paaneendriyam sambhootham
From the Rajas aspect of Vayu (Air), is formed the hand.
vanheh raajasaamshaath paadhendriyam sambhootham
From the Rajas aspect of Fire, is formed the leg.
jalasya rajasaamshaath upasThendriyam sambhootham
From the Rajas aspect of Water, the genitals of formed.
priThivyaah rajasaamshaath gudhendriyam sambhootham
From the Rajas aspect of Earth, the anus is formed.
etheshaam samashtirajasaamshaath panchapranaah samBhoothaah
From the total Rajas aspect of all these five elements, the five vital airs are born.
The five subtle elements are Space, Air, Fire, Water and Earth. From these five subtle elements, the subtle body is formed. From the satvic part of the five subtle elements organs of knowledge and mind is formed. Now from the Rajasic part of the five subtle elements, 5 organs of action are formed. From the rajasic part of space are formed the organ of speech. From the rajasic part of Air, the hand is formed. From the rajasic part of Fire, the leg is formed. From the rajasic part of Water, organ of genital are formed. From the rajasic part of earth, the organ of excretion is formed. Thus from the rajasic part of subtle elements the organs of action. The rajasic part of the subtle elements in total forms Pancha Prana or the five vital air. Prana is one only but based on the functionality of Prana it is known in five aspects. We already learned about the Pancha pranas when we were learning the Pancha kosas. To recap, the five pranas are
1. Prana - this is responsible for respiration
2. Apana - this is resposible for excretion
3. Vyana - this is responsible for circulation
4. Udana - during jumping, floating and at the time of death
5. Samana - responsible for digestion
etheshaam panchathatvaanaam taamasaamshaath pancheekrithapanchathatvaani bhavanthi
From the Tamas aspect of these five subtle elements, the grossified five elements are born
Pancheekaranam katham ithi cheth. etheshaam panchamahaaBhoothaanaam taamasaamshasvaroopam ekamekam bhootham dvidhaa vibhajya ekamekamardham prithak thushneem vyasThaapya aparamaparamardham chathurdhaa vibhajya svaardhamanyeshu ardheshu svabhaagachathushtayasamyojanam kaaryam. thadhaa pancheekaranam bhavathi. ethebhyah pancheekrthapanchamahaabhoothebhyah sthoolashareeram bhavathi.
If it is asked how this panchikarana (grossification) takes place, it is as follows:
1. The Tamas aspect of each of the five elements divide into two equal parts
2. one half of each remains intact.
3. The other half of each gets divided into four equal parts.
4. Then, to the intact half of one element, one one-eighth portion from each of the other four elements gets joined.
5. Then Panchikarana (the process by whihc the subtle elements become the gross elements) is complete.
From these five grossified elements the gross body is formed.
evam pindabrahmaandayoraikyam sambhootham
Thus there is the identiy between the pindanda and the brahmanda i.e., the microcosm and macrocosm.
From the tamasic part of the five elements the gross body is formed. The gross body is formed through a process called Pancheekaranam.
The process is as follows:
1. Every element is not a pure element like that of the subtle body but combination of all the other elements.
2. Each element is divided into two halves.
3. First half by the element and second by the other 4 elements.
Space = 1/2 Space + 1/8 Air + 1/8 Fire + 1/8 Water + 1/8 Earth
Air = 1/2 Air + 1/8 Space + 1/8 Fire + 1/8 Water + 1/8 Earth
Fire = 1/2 Fire + 1/8 Space + 1/8 Air + 1/8 Water + 1/8 Earth
Water = 1/2 Water + 1/8 Space + 1/8 Air + 1/8 Fire + 1/8 Earth
Earth = 1/2 Earth + 1/8 Space + 1/8 Air + 1/8 Fire + 1/8 Water
Thus the pancheerkaranam process and thus the gross body is formed. The individual gross body is called Pindanda, the gross world is called Brahmanda. There is identity between the individual physical body and the gross world as both are made of the five elements.
Thus Shankara completes the theory of Creation. Next Shankara explains about Jiva and Isvara which we will see the next day.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Prostrations to Guru. Prostrations to All.
etheshaam panchatatvaanaam madhye aakaashasya rajasaamshaath vaagindriyam sambhootham
Among these five elements, from the Rajas aspect of space, is formed the organ of speech.
vaayoh rajasaamshaath paaneendriyam sambhootham
From the Rajas aspect of Vayu (Air), is formed the hand.
vanheh raajasaamshaath paadhendriyam sambhootham
From the Rajas aspect of Fire, is formed the leg.
jalasya rajasaamshaath upasThendriyam sambhootham
From the Rajas aspect of Water, the genitals of formed.
priThivyaah rajasaamshaath gudhendriyam sambhootham
From the Rajas aspect of Earth, the anus is formed.
etheshaam samashtirajasaamshaath panchapranaah samBhoothaah
From the total Rajas aspect of all these five elements, the five vital airs are born.
The five subtle elements are Space, Air, Fire, Water and Earth. From these five subtle elements, the subtle body is formed. From the satvic part of the five subtle elements organs of knowledge and mind is formed. Now from the Rajasic part of the five subtle elements, 5 organs of action are formed. From the rajasic part of space are formed the organ of speech. From the rajasic part of Air, the hand is formed. From the rajasic part of Fire, the leg is formed. From the rajasic part of Water, organ of genital are formed. From the rajasic part of earth, the organ of excretion is formed. Thus from the rajasic part of subtle elements the organs of action. The rajasic part of the subtle elements in total forms Pancha Prana or the five vital air. Prana is one only but based on the functionality of Prana it is known in five aspects. We already learned about the Pancha pranas when we were learning the Pancha kosas. To recap, the five pranas are
1. Prana - this is responsible for respiration
2. Apana - this is resposible for excretion
3. Vyana - this is responsible for circulation
4. Udana - during jumping, floating and at the time of death
5. Samana - responsible for digestion
etheshaam panchathatvaanaam taamasaamshaath pancheekrithapanchathatvaani bhavanthi
From the Tamas aspect of these five subtle elements, the grossified five elements are born
Pancheekaranam katham ithi cheth. etheshaam panchamahaaBhoothaanaam taamasaamshasvaroopam ekamekam bhootham dvidhaa vibhajya ekamekamardham prithak thushneem vyasThaapya aparamaparamardham chathurdhaa vibhajya svaardhamanyeshu ardheshu svabhaagachathushtayasamyojanam kaaryam. thadhaa pancheekaranam bhavathi. ethebhyah pancheekrthapanchamahaabhoothebhyah sthoolashareeram bhavathi.
If it is asked how this panchikarana (grossification) takes place, it is as follows:
1. The Tamas aspect of each of the five elements divide into two equal parts
2. one half of each remains intact.
3. The other half of each gets divided into four equal parts.
4. Then, to the intact half of one element, one one-eighth portion from each of the other four elements gets joined.
5. Then Panchikarana (the process by whihc the subtle elements become the gross elements) is complete.
From these five grossified elements the gross body is formed.
evam pindabrahmaandayoraikyam sambhootham
Thus there is the identiy between the pindanda and the brahmanda i.e., the microcosm and macrocosm.
From the tamasic part of the five elements the gross body is formed. The gross body is formed through a process called Pancheekaranam.
The process is as follows:
1. Every element is not a pure element like that of the subtle body but combination of all the other elements.
2. Each element is divided into two halves.
3. First half by the element and second by the other 4 elements.
Space = 1/2 Space + 1/8 Air + 1/8 Fire + 1/8 Water + 1/8 Earth
Air = 1/2 Air + 1/8 Space + 1/8 Fire + 1/8 Water + 1/8 Earth
Fire = 1/2 Fire + 1/8 Space + 1/8 Air + 1/8 Water + 1/8 Earth
Water = 1/2 Water + 1/8 Space + 1/8 Air + 1/8 Fire + 1/8 Earth
Earth = 1/2 Earth + 1/8 Space + 1/8 Air + 1/8 Fire + 1/8 Water
Thus the pancheerkaranam process and thus the gross body is formed. The individual gross body is called Pindanda, the gross world is called Brahmanda. There is identity between the individual physical body and the gross world as both are made of the five elements.
Thus Shankara completes the theory of Creation. Next Shankara explains about Jiva and Isvara which we will see the next day.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Wednesday, March 07, 2007
Tattvabodha - 26
Hari Aum
Prostrations to Guru. Prostrations to All
etheshaam panchathathvaanaam madhyae aakaashasya saatvikaamshaath srothrendriyam sambhootham
From among these five great elements, out of the satvic aspect of the akasha, is evolved the ear, the organs of 'hearing'
vaayoh saathvikaamshaath tvagindriyam sambhootham
From the satvic aspect of Vayu (Air), is evolved the skin, the organ of touch.
agneh saatvikaamshaath chakshurindriyam sambhootham
From the satvic aspect of Fire, is formed the eye, the organ of sight.
jalasya saatvikaamshaath rasanendriyam sambhootham
From the satvic aspect of Water, is formed the tongue, the organ of taste.
prithivyaah saatvikaamshaath grnendriyam sambhootham
From the satvic aspect of Earth, is formed the organ of smell, the nose.
The five subtle elements of Space, Air, Fire, Water and Earth came from Maya. Maya is an insentient entity which cannot create by itself, but borrows the sentiency from Brahman and thus from Maya came these five subtle elements. Maya has 3 qualities that of Sattva, Rajas and Tamas and since 5 subtle elements have come from Maya these 5 elements also have these three qualities of sattva, Rajas and Tamas. These 5 subtle elements then produce 5 subtle elementals or pancha bouthikaani. From the Sattvic part of the 5 subtle elements, the 5 organs of knowledge evolve.
From the sattvic part of Space, ears which are the organs of hearing evolve. Space has only the quality of sound and thus from the subtle element of space came the organ of hearing. Air has the quality of touch and hence from the sattvic part of Air came the organ of touch, skin. Fire has the quality of form, and hence from the sattvic part of fire came the organ of eye. Water has the quality of taste and hence from the sattvic part of water came the organ of taste, tongue. Earth has the quality of smell and hence from the sattvic part of earth came the organ of smell, nose.
From the sattvic part of Space, ears which are the organs of hearing evolve. Space has only the quality of sound and thus from the subtle element of space came the organ of hearing. Air has the quality of touch and hence from the sattvic part of Air came the organ of touch, skin. Fire has the quality of form, and hence from the sattvic part of fire came the organ of eye. Water has the quality of taste and hence from the sattvic part of water came the organ of taste, tongue. Earth has the quality of smell and hence from the sattvic part of earth came the organ of smell, nose.
Etheshaam Panchathatvaanaam SamashtiSaathvikaamshaath Manobhudhiranhankaara Chiththaanthaha Karnaani Samboothaani
From the Satvic aspect of the five elements comes the Anthahkaranam (the inner instrument) constituted of the Manas, Bhudhi, Ahamkara, and the Chitta.
Sankalpavikalpaathmakam Manaha
Manas is of the nature of indecision or doubt
Nishchayaathmikaa Bhudhihi
Intellect is of the nature of decision
Ahamkarthaa Ahamkaaraha
“I am the doer” – the sense of ego, Ahamkaarah
Chinthanakarthru Chiththam
The remembering faculty is called Chitta
Manaso Devathaa chandramaaha
The presiding deity of the mind is the moon.
Budhehae Brahma
The presiding deity of the intellect is Brahma
Ahamkaarasya Rudraha
For the ego, it is Rudra
Chittasya Vaashudevaha
For the chitta, it is Vasudeva
From the total Sattvic part of the 5 subtle elements came the Anthahkaranam or the inner instrument. Anthahkarana is known with 4 names based on its functionality and each aspect of the mind has got a presiding deity.
1) Manas or Mind: That functionality of anthahkaranam which vacillates between all the possible solutions for a problem as “Whether I should study scriptures or not?”, “Whether I should go to office or not?” etc. This kind of confusion state of mind denote the Manas aspect of the anthahkaranam. The presiding deity for Manas is moon god.
2) Budhhi or Intellect: That functionality of anthahkaranam which provides the decision as “I have to go to office”, “I have to do this” etc is the functionality of the intellect. The presiding deity of intellect is Brahma
3) Ahamkaaram: That functionality of Anthahkaranam which has the sense of doership as “I am the doer”. The presiding deity for ego is Rudram
4) Chittam: That functionality of Anthahkaranam which remembers things. The presiding deity of chittam is Vasudeva.
Prostrations to All
Hari Aum
Thanks,
Rajesh
Prostrations to Guru. Prostrations to All
etheshaam panchathathvaanaam madhyae aakaashasya saatvikaamshaath srothrendriyam sambhootham
From among these five great elements, out of the satvic aspect of the akasha, is evolved the ear, the organs of 'hearing'
vaayoh saathvikaamshaath tvagindriyam sambhootham
From the satvic aspect of Vayu (Air), is evolved the skin, the organ of touch.
agneh saatvikaamshaath chakshurindriyam sambhootham
From the satvic aspect of Fire, is formed the eye, the organ of sight.
jalasya saatvikaamshaath rasanendriyam sambhootham
From the satvic aspect of Water, is formed the tongue, the organ of taste.
prithivyaah saatvikaamshaath grnendriyam sambhootham
From the satvic aspect of Earth, is formed the organ of smell, the nose.
The five subtle elements of Space, Air, Fire, Water and Earth came from Maya. Maya is an insentient entity which cannot create by itself, but borrows the sentiency from Brahman and thus from Maya came these five subtle elements. Maya has 3 qualities that of Sattva, Rajas and Tamas and since 5 subtle elements have come from Maya these 5 elements also have these three qualities of sattva, Rajas and Tamas. These 5 subtle elements then produce 5 subtle elementals or pancha bouthikaani. From the Sattvic part of the 5 subtle elements, the 5 organs of knowledge evolve.
From the sattvic part of Space, ears which are the organs of hearing evolve. Space has only the quality of sound and thus from the subtle element of space came the organ of hearing. Air has the quality of touch and hence from the sattvic part of Air came the organ of touch, skin. Fire has the quality of form, and hence from the sattvic part of fire came the organ of eye. Water has the quality of taste and hence from the sattvic part of water came the organ of taste, tongue. Earth has the quality of smell and hence from the sattvic part of earth came the organ of smell, nose.
From the sattvic part of Space, ears which are the organs of hearing evolve. Space has only the quality of sound and thus from the subtle element of space came the organ of hearing. Air has the quality of touch and hence from the sattvic part of Air came the organ of touch, skin. Fire has the quality of form, and hence from the sattvic part of fire came the organ of eye. Water has the quality of taste and hence from the sattvic part of water came the organ of taste, tongue. Earth has the quality of smell and hence from the sattvic part of earth came the organ of smell, nose.
Etheshaam Panchathatvaanaam SamashtiSaathvikaamshaath Manobhudhiranhankaara Chiththaanthaha Karnaani Samboothaani
From the Satvic aspect of the five elements comes the Anthahkaranam (the inner instrument) constituted of the Manas, Bhudhi, Ahamkara, and the Chitta.
Sankalpavikalpaathmakam Manaha
Manas is of the nature of indecision or doubt
Nishchayaathmikaa Bhudhihi
Intellect is of the nature of decision
Ahamkarthaa Ahamkaaraha
“I am the doer” – the sense of ego, Ahamkaarah
Chinthanakarthru Chiththam
The remembering faculty is called Chitta
Manaso Devathaa chandramaaha
The presiding deity of the mind is the moon.
Budhehae Brahma
The presiding deity of the intellect is Brahma
Ahamkaarasya Rudraha
For the ego, it is Rudra
Chittasya Vaashudevaha
For the chitta, it is Vasudeva
From the total Sattvic part of the 5 subtle elements came the Anthahkaranam or the inner instrument. Anthahkarana is known with 4 names based on its functionality and each aspect of the mind has got a presiding deity.
1) Manas or Mind: That functionality of anthahkaranam which vacillates between all the possible solutions for a problem as “Whether I should study scriptures or not?”, “Whether I should go to office or not?” etc. This kind of confusion state of mind denote the Manas aspect of the anthahkaranam. The presiding deity for Manas is moon god.
2) Budhhi or Intellect: That functionality of anthahkaranam which provides the decision as “I have to go to office”, “I have to do this” etc is the functionality of the intellect. The presiding deity of intellect is Brahma
3) Ahamkaaram: That functionality of Anthahkaranam which has the sense of doership as “I am the doer”. The presiding deity for ego is Rudram
4) Chittam: That functionality of Anthahkaranam which remembers things. The presiding deity of chittam is Vasudeva.
Prostrations to All
Hari Aum
Thanks,
Rajesh
Tattvabodha - 25
Hari Aum
Prostrations to Guru. Prostrations to All.
thathah aakaashah samBhoothah
From that (Maya), Akasha is born
aakaashaad vaayuh
From Akasa, (came)Air.
vaayosthejah
From Air, (came) Fire
Thejasa aapah
From Fire, (came) water.
adhbyah priThivee
From water, (came) earth.
Before the creation of the world there were only two entities namely Brahman and Maya. Brahman is the Existent and Consciousness principle which is nirguna and which doesnt undergo any change. Maya is the power of Brahman which is a dependent entity, which is thirguna (sattva, rajas and tamas), and which undergoes change. Maya is the material through which the world is created. Therefore before the manifestation of the world, the world was present in potential form in Brahman even as before the manifestation of pot from clay, the pot was present in the potential form in the cause of clay. The pot is not something newly created but the evolution of pot is just the modification of the clay into a particular form, in the same way the world that was also present in its cause which is Maya and the evolution of the world is the modification of the Maya into name and form. Brahman is the substratum and Maya which is the dependent entity borrows the sentiency from Brahman for its existence.
The process of evolution happens in four levels. The first is the evolution of pancha sukshma bhoothas or 5 subtle elements which are space, air, fire, water and earth. From these pancha bhoothas, comes the sukshma bouthikas or subtle bodies. From the 5 sukshma bouthikas are born the pancha sthoola bhoothas and from that comes the sthoola bouthikas or gross body. Thus the evolution happens in four levels. From Maya first came the space. Space is the most subtlest element which has one only quality that of sound. From Space came the Air which has quality of sound and touch. From air came fire which has the quality of sound, touch and sight. From fire came the water, which has the quality of sound, touch, sight and taste. Finally from the water came the earth which has the qualities of sound, touch, sight and taste. After the evolution of these pancha bhoothas came the subtle bodies. We will the evolution of subtle bodies the next day.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Prostrations to Guru. Prostrations to All.
thathah aakaashah samBhoothah
From that (Maya), Akasha is born
aakaashaad vaayuh
From Akasa, (came)Air.
vaayosthejah
From Air, (came) Fire
Thejasa aapah
From Fire, (came) water.
adhbyah priThivee
From water, (came) earth.
Before the creation of the world there were only two entities namely Brahman and Maya. Brahman is the Existent and Consciousness principle which is nirguna and which doesnt undergo any change. Maya is the power of Brahman which is a dependent entity, which is thirguna (sattva, rajas and tamas), and which undergoes change. Maya is the material through which the world is created. Therefore before the manifestation of the world, the world was present in potential form in Brahman even as before the manifestation of pot from clay, the pot was present in the potential form in the cause of clay. The pot is not something newly created but the evolution of pot is just the modification of the clay into a particular form, in the same way the world that was also present in its cause which is Maya and the evolution of the world is the modification of the Maya into name and form. Brahman is the substratum and Maya which is the dependent entity borrows the sentiency from Brahman for its existence.
The process of evolution happens in four levels. The first is the evolution of pancha sukshma bhoothas or 5 subtle elements which are space, air, fire, water and earth. From these pancha bhoothas, comes the sukshma bouthikas or subtle bodies. From the 5 sukshma bouthikas are born the pancha sthoola bhoothas and from that comes the sthoola bouthikas or gross body. Thus the evolution happens in four levels. From Maya first came the space. Space is the most subtlest element which has one only quality that of sound. From Space came the Air which has quality of sound and touch. From air came fire which has the quality of sound, touch and sight. From fire came the water, which has the quality of sound, touch, sight and taste. Finally from the water came the earth which has the qualities of sound, touch, sight and taste. After the evolution of these pancha bhoothas came the subtle bodies. We will the evolution of subtle bodies the next day.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Saturday, March 03, 2007
Tattvabodha - 24
Hari Aum
Prostrations to Guru. Prostrations to All.
ATha chathurvimshathithatvothpathiprakaaram vakshyaamah
Now, we shall explain the evolution of the twenty-four Tattvas
Brahmaashyraa satvarajasthamogunaathmika maayaa asthi
Depending on Brahman for its existence is Maya, whcih is of the nature of three gunas, satva, Rajas and Tamas
After explaining about the Atman now Shankara starts his explanation on creation. So far we learned the enquiry at the microcosm level, now comes the enquiry at the macrocosm level. Just to recap, Atman is of the nature of Sat Chit and Anandam. Sat means that which exists for all the three periods of time, Chit means is Consciousness which reveals the Existence principle and Anandam is the Absolute Bliss which is not conditioned by anything. Shankara also explained in the beginning that Atman alone is real and rest all are unreal. So the world that we see is mithya or unreal only. Now a question may come of how this mithya jagat or unreal world is created. Thus Shankara now starts his explanation on the creation of the world.
Before the creation of the world there was only Brahman. The word Brahman and Atman are synonymous only but only difference is the way it is been used. Atman is of the nature of Sat,Chit and Anandam in the same way Brahman is also of the nature of Sat, Chit and Anandam but Atman is used to point to the Conscious principle at the microcosm level whereas Brahman is used to point the Conscious principle at the macrocosm level. Both are same only. If we have room the space inside the room is called the room space, when the walls of the room are pulled down, then the space can no more be called as the room space but the total space. Even when there is wall in the room, the room space is not different from the total space but it only seems that the walls of the room is limiting the space. In the same way when the body falls, then the only one thing which is Brahman. The body only seems to limit Consciousness.
There are two factors responsible for this process of creation. One of the factor is Brahman. The other factor is Maya. The world that we see now was existing in Brahman in potential form even as tree existing in the seed in the causal form which is Maya. Brahman is the efficient cause and Maya is the material cause. Maya is not something that can exist independently because as per the scriptures there is only Real and Eternal entity which is Brahman. Maya depends on Brahman for its existence. So Brahman through the power of Maya created the world. The world is not really created, but got manifested from the potential form. Maya doesnt have any beginning like Brahman and hence the world also doesnt have any beginning. This Maya is of the nature of Sattva, Rajas and Tamas. Sattva guna causes the effect of Jnaana or knowledge, Rajas guna causes the effect of activity and Tamas guna causes the effect of Inertness. Thus Brahman through the power of Maya created the world which has both sentient entities and the insentient entities. Maya has two powers one is the avarana Shakti or vieling power and other is vikshepa shakti or projecting power. Brahman is vieled and other things or anatmas are projected by the power of Maya.
We will continue with the creation theory the next day.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
Prostrations to Guru. Prostrations to All.
ATha chathurvimshathithatvothpathiprakaaram vakshyaamah
Now, we shall explain the evolution of the twenty-four Tattvas
Brahmaashyraa satvarajasthamogunaathmika maayaa asthi
Depending on Brahman for its existence is Maya, whcih is of the nature of three gunas, satva, Rajas and Tamas
After explaining about the Atman now Shankara starts his explanation on creation. So far we learned the enquiry at the microcosm level, now comes the enquiry at the macrocosm level. Just to recap, Atman is of the nature of Sat Chit and Anandam. Sat means that which exists for all the three periods of time, Chit means is Consciousness which reveals the Existence principle and Anandam is the Absolute Bliss which is not conditioned by anything. Shankara also explained in the beginning that Atman alone is real and rest all are unreal. So the world that we see is mithya or unreal only. Now a question may come of how this mithya jagat or unreal world is created. Thus Shankara now starts his explanation on the creation of the world.
Before the creation of the world there was only Brahman. The word Brahman and Atman are synonymous only but only difference is the way it is been used. Atman is of the nature of Sat,Chit and Anandam in the same way Brahman is also of the nature of Sat, Chit and Anandam but Atman is used to point to the Conscious principle at the microcosm level whereas Brahman is used to point the Conscious principle at the macrocosm level. Both are same only. If we have room the space inside the room is called the room space, when the walls of the room are pulled down, then the space can no more be called as the room space but the total space. Even when there is wall in the room, the room space is not different from the total space but it only seems that the walls of the room is limiting the space. In the same way when the body falls, then the only one thing which is Brahman. The body only seems to limit Consciousness.
There are two factors responsible for this process of creation. One of the factor is Brahman. The other factor is Maya. The world that we see now was existing in Brahman in potential form even as tree existing in the seed in the causal form which is Maya. Brahman is the efficient cause and Maya is the material cause. Maya is not something that can exist independently because as per the scriptures there is only Real and Eternal entity which is Brahman. Maya depends on Brahman for its existence. So Brahman through the power of Maya created the world. The world is not really created, but got manifested from the potential form. Maya doesnt have any beginning like Brahman and hence the world also doesnt have any beginning. This Maya is of the nature of Sattva, Rajas and Tamas. Sattva guna causes the effect of Jnaana or knowledge, Rajas guna causes the effect of activity and Tamas guna causes the effect of Inertness. Thus Brahman through the power of Maya created the world which has both sentient entities and the insentient entities. Maya has two powers one is the avarana Shakti or vieling power and other is vikshepa shakti or projecting power. Brahman is vieled and other things or anatmas are projected by the power of Maya.
We will continue with the creation theory the next day.
Prostrations to All.
Hari Aum
Thanks,
Rajesh
