Saturday, April 28, 2007


Tattvabodha - 34

Hari Aum

Prostrations to Guru.

Prostrations to All.

thaTha cha atmavith samsaaram theerthvaa brahmaanandha ihaiva praapnothi

Thus the knower of the Self, having crossed the Samsara, attains the Supreme Bliss here itself

tharathi shokam atmavith ithi srutheh

The Srutti affirms: "The knower of the Self goes beyond all the sorrows"

thanum thyajathu vaa kaashyaam svapachasya grheTha vaajnaanasampraapthisamaye mukthaasow vigathaashayah ithi smritheshcha

Let the Jnaani cast his body in Kasi (a sacred place) or in the house of a dog eater (Chandala), (it is immaterial because) at the time of gaining the knowledge (itself) he is liberated being free from all results of action. So asserts the Smritis too.

ithi tattvabodhaprakaranam samaaptham

Thus ends the Prakarana called TattavBodha.

Shankara finally tells that the knower of the Self always rejoices only in Absolute Bliss of the Self and also quotes from Srutti and Smriti to back his words. All the three types of Karma are only for the Jiva and not to the Atman. Atman is never a kartha and hence it is not a bhoktha also. When the Jiva realizes his own Self, then the Kartha ceases to exist and hence the karmas which got accumulated over millions and millions of birth also ceases to exist. To a person who realized his own nature of Self, nothing can bind him and thus such a person have crossed the Samsara. Self is already realized and realization is not an event to occur, it is just a clear understanding of the Mahavakya of the Srutti as in "Ayan Atma Brahma - The Self is verily Brahman" etc. When a person gets such a firm conviction on these Upanishadic statements without any doubt through vedantic sadhana of Srvana, Manana and Nidhidhyaasana, he is liberated and have crossed the Samsara. He gets a firm conviction that "I am neither body nor senses nor mind nor intellect but Ever Blissful Infinite Atman". All the Karma phalams are only for the body and the mind, and since the person got the firm conviction that he is Atman different from gross, subtle and caual body none of the karma phalams affect him. Therefore such a person goes beyond the temporary happiness and sorrow which the good and bad phalams respectively can give and always rejoices in the Absolute Bliss of the Self.

Shankara supports this words of his through the quotation of Srutti from Chandogya which says
"thathi shokam atma vith"
"The knower of the Self goes beyond all the sorrows"

He also quotes from Smritti"
thanum thyajathu vaa kaashyaam svapachasya grheTha vaajnaanasampraapthisamaye mukthaasow vigathaashayah"

"Let the Jnaani cast his body in Kasi (a sacred place) or in the house of a dog eater (Chandala), (it is immaterial because) at the time of gaining the knowledge (itself) he is liberated being free from all results of action."

With this we have come to the end of this work of Shankara.

We will summarize this work the next day.

Prostrations to All

Hari Aum



Prostrations to all.

Jeeva, kartha, ahamkaara everything are synonymous to RC or reflected consciousness.
Atman, Kutastha are synonymous to OC or original consciousness.

RC is not there without OC. RC when purified of the mind and its thoughts knows itself to be an illusion and merges into OC.

Who is the seeker then?
:)Seeker is in reality OC but wrongly identified as the RC. This is what Sankara terms in brahma sutra bhashya as adhyaasa or superimposition of RC or karthrutva bhokhthrutva on the OC or atman.

Though jeeva is nothing but Atman alone in reality but empirically jeeva is different from Atman. We can take only two stands - either take jeeva as atman or take jeeva as different from atman but not the both.

Being ardent students of Vedanta, we ought to take one stand and stick to it. If we see Rajesh's below mail, he uses both jeeva as atman and jeeva as different from atman. This is not good for a Vedantic student. This only shows our loose use of Vedantic terms. We aren't realized saints like Gaudapada or Balakrishnan Nair to directly stick on to the paaramarthika level. Hence we shouldn't use words loosely and should think twice before putting our thoughts into words. Hope everybody does the same instead of using loose words.

Rajesh had said:

To perform any action there should be a kartha and the kartha here is the jiva who is ignorant of his own nature of Anandam.

If Jeeva is kartha, then he is only an illusion and not real. In such case, jeeva cannot be of the nature of Anandam which is the nature of Atman. Here Rajesh has used jeeva as well atman interchangeably though still holding on to the kartha-bhaava of jeeva.

It is not the atman realizing his nature or jeeva realizing his illusion -- everything has to do with the seeker. SEEKER is in reality Atman but identifies himself wrongly with the jeeva. This is what Vedanta calls ajnaana or ignorance which leads to adhyaasa or superimposition of jeeva on Atman (which is the real nature of the seeker). Thus seeker's real nature is not jeeva but ananda roopa atman.

Sanchitha karma and agamya karma are only for the Jivas and when a seeker realizes his own nature of Brahman, no karma affect him.

The above is a proper statement wherein the seeker is differentiated from both jeeva and Brahman. This statement shows proper usage of terms unlike the previous statement.

Pardon the criticism - hope this is taken in the right sense as it will really help us in making our intellect clear. Once the intellect is clear, then alone will we be able to contemplate without any obstacles and realize the ultimate reality of Brahman which alone exists here.

Prostrations to all.


Let a moment not pass by without remembering God
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