| Ajnanatimirintasyajnananjanasalakaya Cakshurunmilitam yena tasmai srigurave namah ADVAITA VEDANTA D
Appendix 11 revised 4.5.06 Notes No. 96-97 NOTE NO.96. SUMMARY OF THE TEACHING Upanishads talk of the creation (srshti) of the universe (“jagat”) and in teaching that is the first topic. But they are not consistent. E.g., in Taittiriya Upanishad, the order is from Brahman to space, space to air, from air to fire, from fire to water, from water to vegetation, from vegetation to food, from food to human beings. In Chandogya Upanishad, the order is from Brahman to fire, from fire to water and from water to earth.. In Aitereya, creation of the deities of fire (and the organ of speech), air (and the sense of smell), sun (and the sense of sight), space (and the sense of hearing, herbs and tress (and the sense of touch) moon (and the mind) apaana prana (death), and water (the organ of procreation)is simultaneous.. Why is there such inconsistency? Because there is no intention on the part of the Upanishads to teach about a real creation or a real universe is introduced only to teach about Brahman, saying that since there is such a wonderful universe, there must be a creator and that the ultimate cause of creation is Brahman. Later,, the teaching will be will be that, at the absolute level, there is only Brahman,, that there is no real universe and that, though the universe is experienced, it has no independent existence as a substance.. In that case why should there be a discussion of creation. The answer is as follows:- (1) Teaching starts with the topic of creation. The beginner studying Vedanta is one to whom the universe is a matter of direct personal experience.(“pratyaksha”). Brahman is an unknown entity. If the teacher starts the first lesson saying that there is no world and that the only thing there is a non-dual Brahman which has no shape or colour, or any other attributes and characteristics, and which can neither be described by words nor conceived by the mind (it also amounts to telling the student “ you yourself don't exist”) it will sound so absurd to him and he will walk out. So, Sastra follows the teaching method of going from the known to the unknown. The world is a thing, which the student is experiencing. He will start by asking “how did this world come into being? There must be a creator. Who is the creator?” So, the teacher starts the topic of creation and tells the student that Brahman is both the material and the intelligent cause of creation. A single entity being the material and intelligent cause of a thing is unusual; clay and pot maker are different. For that the teacher gives the example of the spider that itself designs and produces the web from its own body. Another example given is the person who has a dream. It is the person's mind which projects the dream and the content of the dream world is also nothing but the thoughts in the mind. (2) Nature of Brahman. The next question the student will ask, “what is this Brahman like?” Now the teacher talks of Brahman, as, but It nature being “Existence- Consciousness-Infinity” (“satyam jnaanam anantam”), and as nondual (advayam), without a second of its category (“adviteeyam”) eternal (nityam), all pervading (“sarvagatah”) without parts (:niravayam”), divisionless (“nishkalam”), without any shape or other attributes (“nirguna”), not subject to change (“nirvikaara”), not involved in action (“nishkriya”), not related to anything, (“asanga”) and not involved in thinking by way of modifications of the mind (“amanah”).. It is not born from anything nor is anything born from It. It is the essence, the sub-stratum of everything, in Its aspect of Existence in general, and in particular, in Its aspect of Consciousness, it is the source of the reflected consciousness which make the minds and bodies of living beings sentient. It is pure existence and pure consciousness. It is beyond time and space. Being all pervading, It is available in living beings as well. When the focus of the topic under discussion is on the all pervading Existence- consciousness, it is generally referred to as Brahman or Brahma caitanyam. When the focus is ob the same Brahma caitanyam recognised is us, it is called atma or pratyaagatma.. When the focus is on atma as the source of the reflected consciousness, it is called “sakshi”). (3) Brahman being creator questioned. Now, the student will ask “if Brahman in non-dual, how does you explain the existence of the universe that I experience? How can a Brahman that is actionless and does not have a mind like ours which modifies as thoughts design and create the universe?” Now comes the opportunity for the teacher to bring in the following doctrines mentioned below. (4) Different orders of reality. The different orders of reality – Brahman as the “paaramaarthika satyam” (absolute reality), “vyaavaharika satyam” (empirical reality”) and “praatibhaasika satyam” (subjective reality). What is ever existent independently without any modification is paaramartika satyam. That is Brahman alone. What does not have existence of its own but is experienced objectively by all is vyaavaharika satyam. The universe falls in this category. Subjective appearances like the snake erroneously perceived on the rope and the dream world are praatibhaasika satyam. “Mithya” is a term which applies to vyavaharika satyam as well as praatibhaasika satyam. Mithya is also called “anirvacaneeyam” (uncategorisable). Of a mithya entity we cannot say that it is absolutely existent or that it is absolutely non-existence. The example of an absolutely non-existent entity is a barren woman's son. Take the world. We cannot say that it is absolutely non-existent, because we do experience it.. Nor can we say that it is absolutely existent, because it is not a substance; it is only nama roopa superimposed on Brahman and it is negated (dismissed as unreal) when knowledge of the reality that is Brahman is gained. (5) Maya. “Maaya” is an entity belonging to the category of vyavaharika satyam, superimposed on Existence- Consciousness-Infinity (Brahman). (6) Iswara.“Iswara” is Maaya in which Brahma caitanyam is reflected. This reflected consciousness is also called “cidabhasa” (7) Unreality of the universe.. The universe that we experience is unreal. It comprises the real, imperceptible pure existence-consciousness and the perceived unreal nama roopas superimposed on existence-consciousness. Example is clay and the pot shape. the form and name of pot superimposed on clay. In what we see objects of the universe, the real, imperceptible content is pure existence and it is on account of the unreal nama roopas superimposed by Maya that we see the universe as differentiated objects.. The names and forms include the objects of the world as well as the bodies and minds of living beings. While objects like mountains, rivers etc do not have the capacity to reflect the Brahma caitanyam, living beings have the capacity. (In Sanskrit, the reflected consciousness is called “cidabhasa”. Thus living beings (called “jivas”) are conscious and their bodies are sentient. (8) Creation is unfolding of nama roopas by Maya. Nama roopas exist in Maya in seed form (“bijaroopa”). The seed form of nama roopas includes, besides what manifests as inanimate objects of the universe and the bodies and minds of living beings, the karma of jivas. (For explanation of karma, see later.) Creation is the unfolding of the nama roopas and their superimposition on Existence-Consciousness (Brahman).. Brahman, as Consciousness-Existence, remains unchanged throughout. It is somewhat like the source of the whole dream world being the “vasanas” existing in our mind and our mind alone modifying to become the dream world. We can say that in Maya, which is Iswara's mind, the universe is in seed form and in creation, Iswara's mind, Maya, modifies to become the differentiated nama roopas and superimposes then on the Existence-Consciousness, Brahman. (9) Existence is sub-stratum. Nama roopas are different from each other but the substratum, Existence is common, and it is non-dual. Bangle and chain can't coexist in the same entity (bangle does not exist in chain; chain does not exist in bangle) but gold exists as the substratum of bangle and chain. (10) Iswara visualises creation. The consciousness part of Iswara plans and visualizes the universe and impels Maya to unfold the names and forms. The universe of names and forms is designed to suit the requirements of the karmas of jivas. (11) Brahatvam of jivas. By nature, we, living beings (“jivas”) are Brahman itself. (12) Powers of Maya and samsara. Maya has got two powers – (a) “aavarana sakti” (veiling power) and “vikshepa sakti” (projecting power). The aavarana sakti covers from our ‘vision' the true nature of our being the very Infinite Consciousness –Existence that is Brahman (our Brahmatvam). The vikshepa sakti is the force that projects on the sub-stratum, the Existence-Consciousness the names and forms on account of which we perceive as objects of the universe and our bodies and minds. Forgetting our true nature that is the Brahmatvam (the Infinite Existence-Consciousness), we identify ourselves with our bodies and minds, regard ourselves as limited individuals, regard other beings and objects as others, develop desire for what we regard as beings and things favourable to us and hatred for beings and things we regard as unfavourable to us and undergo “samsara” Samsara is the cycle of action and thoughts, death, rebirth and enjoyment and suffering as reward and punishment, respectively, for past actions and thoughts. The reward due to the past actions and thoughts is called “punya” and the punishment due for past actions and thoughts is called “paapa”. The punya and paapa are recorded in Maya. Such of the pinya paapa that have fructified for extinction by enjoyment and suffering Is allotted by Iswara in each janma of the jiva, keeping inn mind the kind of punya and papa and the environment and facilities available in that phase of creation. This is called “praarabdha karma. Punya and paapa on account of as actions and thoughts in the current janma are called “aagaami karma”. The punya and paapa that remain after extinction in successive janmas is called “sancita karma”. The word, “karma” is also used to cover all these. Meaning should be taken according to the context.(Cf. “ It is He indeed who makes him perform virtuous deeds whom He would raise above these worlds; and it is He indeed who makes him perform vicious deeds whom He would cast below these worlds.” (Kaisitaki Upanishad 3.8). Pramana fpor karma and karma phalam is Prasna 3.7 –“The udaana praana leads the jiva to a virtuous world as a result of his punya karma, to a sinful world as a result of his paapa karma and to the human world as aresult of both (that is, if the punya and paapa the prarabdha is more oer less equal (13) Jibvabrama aikya jnaanam. By study of Sastra, we come to know that the universe is mithya and that Brahman alone is satyam and in our true nature we are Brahman. This knowledge of the identity of atma and Brahman is called “jivabrahma aikya jnaanam” (often referred to, simply, as jnaanam). Jnaanam is obtained by the study of the Upanishads, generally, and in particular, of the “mahavakyas” contained therein. The most well known mahavakyas are “thou art that” (tatvamasi”), “I am Brahman” (“aham brahmaasmi”), “this atma is Brahma” (“ayamaatma brahma), and “this consciousness is Brahman” (“prajnaanm Brahma”), (14) Process of jnaanam. We jivas, comprise (a) the all pervading Brahma caitanyam available for recognition in us as the pratyagatma and sakshi caitanyam (b) the physical body (sthoola sarira), praana (vital airs), sense organs of knowledge (jnanendriyas), sense organs of action (karmendriyas), and ahamkara, all these together forming the subtle body (sukshma sarira). Negating (b) as mithya, we have to identity ourselves with (a) with the understanding that the Brahma caitanyam in us (called “Sakshi” and “Pratyagatma”) is the same as the all pervading Brahman, the Existence-Consciousness-Infinity. This identification with the Infinite removes all our limitations. It is the means of liberation from samsara. Liberation from samsara is called moksha. Moksha is possible in the current janma itself., even when the body and mind are still there, because they have been negated. The one who is in this state is called jivan mukta and that state is called jivan mukti. When the body falls, one ‘becomes' Brahman Itself. That is called videha mukti. (15) Jivanmukti. With jivanmukti, the aavarana sakti of Maya has been removed. But the vikshepa sakti continues to operate. That is to say, even the jivanmukta continues to perceive the world, but since he knows that it is mithya and he is identified with Brahman, the satyam, he is not affected in his mind, by the mithya world. Since the body of the jivanmukta is still there, praarabdha pertaining to that body continues but the Jivanmukta is not worried. Since he identified with the infinite, asanga Brahman, he does not lack anything and he has no attachment or desire. (16) Sarvaatmabhaava. It is not sufficient, however, to know that I am Brahman. The jivan mukta also appreciates that, he himself being Brahman,he is the support of all nama roopas in the form of being and things. If another person is different, the difference is on account of nama roopas, not the common existence. Therefore, hatred and prejudice have no place. If anyone does wrong, the jivan mukta knows that it is only on account of his mind nama roopa in which he has been carrying the vasanas from janma to janma. So, the jivan mukta will only have compassion for him; he may try to reform him. Health of body and purity of mind are required for pursuit of jnanayoga, the study of Upanishads and this is the motive of the jivanmukta in helping others. However he can to help others to advance in the spiritual path The jivanmukta need not become a recluse. Since he is firm in his knowledge, transactions with the world will not affect him. Of course, since he has no desire, there is no compulsion that he should transact, except for the sustenance of the body (sarira aayatanam). However, with preferences in place of desires, he may, for instance, enjoy music, intellectual diversions, the company of people, etc.. He may also engage himself in teaching vedanta or in establishing and managing institutions for the secular or spiritual welfare of people. (17) Extinction of karma. The karma of one who has gained the knowledge “ I am Brahman” (“aham Brahmasmi jnanam') is extinguished (Mundaka 2.2.8,, 3.2.7), except that the “praarabdha karma”, continues to operate (Chandogya 6.14.2.) The example given is that the arrow which has already left the bow will stop only when it hits the target. No further karma (“aagaami karma”) accrues, because the jnani, having disidentified with the body and mind, is free of the sense of doership. (“kartrutvam”).. (18) Videhamukti. On the fall of the physical body of the jivanmuktamukta, called “videha mukti”, the sukshma sarira dissolves and the jivanmukta becomes one with Brahman - vide Mundaka 3.2.7 “To their sources repair the fifteen constituents of the body and to their respective gods go all the gods of the senses - the reference is to the presiding deities of the sense organs and the atma becomes unified with the Supreme Undecaying..Mundaka 3,2.4 says “ The atma of the knower of Brahman enters into the abode that is Brahman (i.e..”merges” in Brahman”). 3.2.5 says “Having known the atma, the seers (“rishis”), being contended with that knowledge, remains free of desire and tranquil (sense organs restrained) attain the all pervading entirely and, when the body falls, merge in the Brahman that is all”. 3.2.6 also says “ Those to whom the entity presented by the Vedic knowledge has become fully ascertained and who endeavour with the help of the yoga of monasticism, become pure in mind. At the supreme moment of final departure all of them become identified with the supreme Immortality in the worlds that are Brahman (- “the worlds that are Brahman”, Sankaracarya explains means “ in Brahman' -) and he becomes freed on every side”. Brhadaranyaka 4.4.6 says, Of him who is without desires, who is free from desires, the object of whose desires are but the Self,….being Brahman, he is merged in Brahman” These are all pramaana for Jivan mukti and videha mukti and Jiva brahma aikyam. (We have to note that ‘becoming one with Brahman', ‘;merging in Brahman' etc, are figures of speech. When the sukshma sarira dissolves, jivanmukta as a an entity is no more there. Brahman alone was and Brahman alone is. What has happened that one particular mithya jiva who was ignorant and has gained knowledge of jivabrahma aikyam is no more there.) (19) Iswara is not affected by aavarana sakti of Maya. Iswara being the consciousness controlling Maya, is not affected by the avarana sakti of Maya. He knows that he is Brahman, He is “sarvajnah”(omniscient), “sarvagatah” (all pervading) and “sarvasaktimaan” (omnipotent.) (20) Beginningless entities. Iswara, Maya, the cycle of creation (srshti), sutstenance (sthiti)and dissolution (laya), jivas, and their “karma” are beginningless (“anaadi”) .NOTE NO. 97 .EXPLANATION OF THE SANTIPATHA OF SUKHLA YAJURVEDA (1) The first sentences of santi pathas of the four Vedas is as follows:- Rg.veda – Yajurveda Sukla Yajurveda - Krishna Yajurveda – Samaveda – Atharvaveda – (2) The full text of the Sukla Yajurveda ssantipatha is “Poornam adah
poornam idam poornaat poornam udacyate; poornasya poornam aadaaya poornam
eva avasishyate. (3) If one goes by the dictionary meaning, the saantipatha will read as follows:- “This is whole. That is whole. From that that is whole this that is whole is born. When this that is whole is taken away that that is whole remains.” This would look like a riddle. The implied meaning is discussed below. The word, “adah” literally means “there”. But the implied meaning is “Iswara”. The word, “idam” literally means “here” but the implied meaning is “jivaatma”. The word “poornam” in the order in which it occurs means “the infinite”, “the infinite”, “Iswara”, “jivatma” “jivatma” “sarira of jivatma” “the infinite”.. The word, “udacyate” means “(it) is born”. The word “aadaaya” means “when (it) is taken away”. The word, “avasishyate” means “remains”. The implied meaning of “Iswara” as well as “jivatma” is “the infinite atma” The first phrase is “That is infinite; this is infinite” How can there be two infinite entities. So, the ultimate meaning is that paramaatma and jivatma are identical. So the first phrase means jivabrahma aikyam identity of jivatma and paramatma). Next is “From Iswara, jivatma is born”. No further explanation is necessary. The third is “when from the jivatma, the sariram (the body mind complex) of jivatma is taken away, the infinite remains” Since anything that is whole cannot be the same when a part of it is taken away, it means that the sariram that is taken away from jivatma (i.e., negated) is mithya and what is remains is the infinite atma. So this Thus, finally, the gist of the saantimantra is jagananmithya brahmasatyam jivobrahmaiva naaaparah (The iniverse is mithya. Brahman is real. Jiva is none other than Brahman. THIS IS APPENDIX 11 |