Vivekachudamani – 13

 

Select verses 62 to 67

Verse 62

sishyah uvacha

mithyatvena nisiddhesu, kosesvetesu panchasu |

sarvabhavam vina kincid, na pasyamyatra he guro |

vijneyam kimu vastvasti, svatmana’tmavipascita ||212||

Sishya asked, “Oh Guru, after negating these five sheaths as unreal, I find nothing but an absence of everything.  Is there indeed any vasthu to be known as oneself by the one who is adept in the deliberation upon the self?”.

            The Buddhist ideology of sunyavada i.e. “emptiness is Reality”, is being taken up here in the form of a question from the disciple.  The disciple asks, “When I negate the five sheaths as not Real, I find only an empty void, total absence of everything.  What is there a wise man can find?”.  Nihilists argue on this basis that pure non-existence is the ultimate Truth.  Guru, happy that the disciple is listening and asking a relevant question proceeds to answer him, rebutting the sunyavada argument.

Verse 63

sriguruh uvacha

satyamuktam tvaya vidvan, nipuno’si vicharane |

ahamadivikaraste, tadabhavo’yamapyanu ||213||

Verse 64

sarve yenanubhuyante, yah svayam nanubhuyate |

atamatmanam veditaram, viddhi buddhya susuksmaya ||215||

 Guru said - Rightly you have spoken, O learned one. You are indeed clever in your ability to discriminate. Through an extremely subtle intellect may you know the one by whom the modifications of the ego as well as its absence, are experienced but who himself is not experienced, as the Self, the ultimate knower.” 

    Guru replies encouragingly complimenting the disciple on his intelligent and reasonable doubt.  Beginning with ego, the various modifications form the kosas.  The ego itself is the modification of vritti in the form of kartha-bhoktha.  Athma is the one by whom all the modifications are illumined and objectified but Itself is neither illumined nor objectified by anything.  It is Athma that illumines their absence as well in deep sleep. Guru is telling the disciple in this verse “That which you had never experienced but because of which you had all your experiences that is in fact your Self, the Athma who knew them all as witness.  It is the “principle of knowledge” in whose presence all knowledge is rendered possible. It can be known only through the intellect made very subtle”

Verse 65

jagratsvapnasusuptisu sphutataram, yo’sau samujjrmbhate

pratyagrupataya sadhamahamiti, antah sphurannekadha |

nanakaravikarabhagina iman, pasyannahamdhimukhan

nityanandachidatmana sphurati tam, viddhi svametam hrdi ||217||

That which clearly manifests itself in the waking, dream and deep-sleep states; that which shines inside uniformly and continuously as “I” - ”I”; witnesses the ego, the intellect etc., which are of different forms and modifications, which shines in the form of Ananda and Consciousness that is not subject to Time.

            The Athma is explained further in this verse.  Athma reveals itself in one’s buddhi as aham aham, “I”, “I” and not as an object of the word “this”.  Again, it reveals itself always in one form which means it is not the ahamkara, which undergoes change all the time and is not present during deep sleep.  Athma reveals itself by illumining the ego etc. and It is present in all the three states of waking, dream and deep sleep as the innermost Self, the witness, without undergoing any change.  The day-to-day modifications and forms are experienced by the Jiva, the false self, which is identified with the various sheaths. Due to its identification with the sheaths, it is impossible for Jiva to be their witness.  Athma is “I” thought only, free from anything else and shines in the buddhi as Ananda and Consciousness, that is limitless and not subject to any modifications, - “nithyanandachitadmana”. 

Verse 66

brahmabhinnatvavijnanam, bhavamoksasyakaranam |

yenadvitiyamanandam, brahma sampadyate budhaih ||223||

The cause for liberation from transmigration (samsara) is the realisation of identity of one’s Self with Brahman. By means of this, the wise attain Brahman, the one-without-a-second, the Bliss-Absolute.

Verse 67

satyam jnanamanantam brahma, visuddham param svatah siddham |

nityanandaikarasam pratyag-abhinnam nirantaram jayati ||225|

Brahman is Existence-Knowledge-Limitless, extremely pure, Supreme (beyond Maya), Self-evident, Eternal, Indivisible-Bliss, absolutely without parts and is always available as not different from one’s inmost Self. 

    Theoretical book-knowledge is called Jnanam and a full subjective experience is called direct knowledge, Vijjnanam.  The realisation of one’s identity with Brahman, the universal Self, is the cause for Liberation, Moksha, that liberates one from the cycle of birth and death.  Brahman is one without second, Bliss absolute. Taittreya Upanishad (2.1.1) says “Satyam, Jnanam, Anantham Brahma i.e. Brahman is Existence, Knowledge Infinite”.  These words are to be understood as the svarupa lakshana of Brahman.  Brahman is visuddha, always pure. Everything else is superimposed on it and what is superimposed does not taint It. Again it is para, Supreme, that which is beyond Maya.  From the standpoint of Brahman there is no Maya. Further Brahman is not dependent on anything for its existence or evidence.  It is “nityanandaikarasam”, Bliss limitless that is not subject to Time, not subject to comparison i.e. eternal, incomparable, unalloyed, Bliss.  It is not separate from one’s Self and as Kenopanishad (2.4) points out it is available as an integral part of every experience of oneself.

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Niyata Karmani –an analysis

 

(adapted from Swami Paramarthananda’s talk)

In Bhagavad Gita, which we shall refer to as Gita, Lord Krishna prescribes a set of regular practices to be followed by the entire humanity.   Lord Krishna calls them Niyata karmani.  The word ‘Niyatam’ has 2 meanings.  One meaning is ‘prescribed by the Vedas’ and the other ‘obligatory’ or ‘compulsory’.  So we can take it as instituted by Vedas, to be treated by human beings as obligatory.  This has also been translated popularly as ‘Nishkama karmani’, desireless actions which concept is not acceptable to many as the very fuel behind any action is result or benefit of action.  Let us stick to the term ‘Niyata karmani’ only in this blog.  Practice of the ‘Niyata karmani’ contributes to the physical, emotional, intellectual and spiritual well-being at the invidual level and also to the family and environmental well-being. Lord Krishna in Gita (3-31) declares that not only they will contribute to material prosperity, it will also help in spiritual goal of enlightenment and liberation ultimately:

Ye me matham idam nityam anuthishthanti maanavah;

Shraddhaavanto’nasooyanto muchyante te’pi karmabhih. II31II

Those men who constantly practise this teaching of Mine with faith and without cavilling, they too are freed from actions.

Here Lord uses the word “manava” meaning this is meant for entire humanity.  And also in the next sloka, He condemns those who disregard them.

Ye twetad abhyasooyanto naanutishthanti me matham;

Sarvajnanavimoodaam staan viddhi nashtan achetasah. II32II

But those who carp at My teaching and do not practise it, deluded in all knowledge and devoid of discrimination, know them to be doomed to destruction.

Lord Krishna defines those activities later in Gita (18-5):

Yajnadaanatapah karma na tyaajyam kaaryameva tat;

Yajno daanam tapashchaiva paavanaani maneeshinaam. II5II

Acts of Yajna, Dhanam and Tapas should not be abandoned, but should be performed; Yajna, Dhanam and also Tapas are the purifiers according to the wise people. 

The above three disciplines Yajna, Dhanam and Tapas constitute the Niyata karmani.  Yajna means reverential service, humble service.  In the Upanishads this Yajna is sub-divided into Pancha Maha Yajnas, five-fold reverential services.  Dhanam means charity i.e. sharing one’s resources, avoiding greed.  Tapas is the discipline of austerity and includes three fold disciplines; at physical, verbal and mental level.  Thus five-fold reverential services towards five-fold infra-structre, charity and austerity at three levels; in all, nine disciplines constitute ‘Niyata karmani’.   Now let us see the five disciplines of Pancha Maha Yajna individually.

Pitru Yajna is the reverential service to preserve the family infra structure that includes one’s fore-fathers as well.  This includes all kinds of practices meant for the preservation of one’s family, both ritualistic and non-ritualistic. Ritualistic practices consist of performing tarpana, libations offered regularly in respect and gratitude to all Pitrs and Pitr Devathas, and performing Srartha ceremonies where three generations like father, grandfather and the great grandfather etc., are remembered with offerings of pindas, cooked rice balls.  Non-ritualistic practice is doing everything for the harmonious survival of the family including the growth of chidren with dharmic values.

Manushya Yajna is reverential service to the societal infrastructure to promote and preserve societal harmony.  We have to do everything for the harmonious existence of different social groups, communal, religious and racial.  Any social service done for the harmony and well-being of society including caring for, looking after and feeding fellow humans, comes under Manushya Yajna.

Bhutha Yajna is the reverential service to sentient environment consisting of animals, birds and plants. Veda divides environment into two types; one, sentient consisting of animals, birds and plants and the other the insentient environment consisting of five elements. Our prayer verses addressed to animals like cow, and plants like Tulasi etc., are the prayers of a society which is aware of the mutual symbiotic connection. Therefore, every animal, plant and bird should be respected, revered and protected.  And whatever we do in that direction, either directly or indirectly, or even creating awareness is Bhutha Yajna.

Deva Yajna is the reverential care of the insentient environment consisting of five elements; space, air, fire, water and earth. In Hinduism they are taken as symbols of Iswara and worshipped as Akasa linga, Vayu linga, Agni linga, Jala linga and Prithvi linga.  Besides reverential worship this should also lead to the awareness of their importance for the survival of human race and taken care of without polluting.

        Brahma Yajna is the reverential service to the scriptures which means preserving and promoting the scriptures through study, sharing the knowledge and satsang and also remembering reverentially the rishis who preserved and passed on the scriptures for the benefit of succeeding generations.  Creating an awareness of the Vedic culture, which values this way of life also comes under Brahma Yajna.

Dhanam, charity, the sixth discipline is an important practice.   For, if the humanity doesn’t practice charity and only amasses wealth without sharing, it keeps one set of disadvantaged people poor and poverty is the root cause of many crimes.  Taittriya Upanishad contains guidelines on Dhanam in a passage where Guru addresses the students on the occasion of their leaving gurukula after Vedic studies to start life in the outer world.  It runs as follows:

Sraddhaya deyam – Whatever you give, give it with faith i.e. gladly and willingly

Asraddhaya adheyam -  Don’t give without faith i.e. unwillingly

Sriya dheyam – Give with a sense of plenty i.e. to your capacity

Hriya dheyam – Give with humility

Bhiya dheyam – Give with sympathy

Samvida dheyam – Give with knowledge i.e. understanding of cause

And it should always be accompanied with the gift of love.  The best expression of love is giving one’s time and attention to the other person, to share their stories and their feelings.  Dhanam made without the gift of love is only mechanical and the gift of love regularly and continually made makes one’s scriptural studies also meaningful.

The three-fold divisions of Tapas, physical, verbal and mental constitutes the 7^th, 8^th and 9^th disciplines. Let us see them individually starting with Sareeram Tapas.

        Sareeram Tapas is Tapas at physical level.  Lord Krishna explains it in Gita (17-14) as:

Devadwijagurupraajna poojanam sauchamaarjavam;

Brahmacharyamahimsa cha saareeram tapa uchyate. II14II

Worship of the gods, the twice-born, the teachers (one’s elders) and the wise, purity, straightforwardness, celibacy and non-injury—these are called the austerities of the body.

Worship of an idol or a symbol like flame represents only worship of Viswa rupa Iswara and Viswa rupa Iswara Bhakthi stands for awareness of the totality.   Maintenance of sexual morality and avoidance of physical violence also come under Sareeram Tapas besides the virtues of purity, straightforwardness and veneration of wise, elderly and the brahmins representing Vedas.

Tapas at verbal level, verbal discipline is called Vak Tapas and is explained by Lord Krishna in Gita (17-15) as follows:

Anudwegakaram vaakyam satyam priyahitam cha yat;

Swaadhyaayaabhyasanam chaiva vaangmayam tapa uchyate. II15II

Speech which causes no pain to others and is truthful, pleasant and beneficial, the practice of the study of the scriptures, are called austerity of speech.

 Verbal discipline involves applying filters to words before uttering in public.  They should be non-hurtful and truthful, pleasant and agreeable, adopting silence where truth may hurt the other person.  Avoiding loose talk and gossip and regular study of the scriptures and chanting of Divine names and sthuthis also come under Vak Tapas.

Manasam Tapas, austerity at mind level, is the 9^th discipline.  Lord Krishna explains this as well in Gita (17-16):

Manahprasadah saumyatwam maunamatmavinigrahah;

Bhavasamsuddhirityetat tapo manasamuchyate. II16II

Tranquility of mind, good-heartedness, silence, self-control and purity of heart—all this is called austerity of mind.

Tranquility of mind is necessary to avoid physical or verbal violence at any time. Purity of heart ensures purity of motive in all one’s actions.  Both mental silence and mind-control are necessary for practicing Meditation and contemplation of the Divine.

The above nine-fold disciplines are important for the entire humanity as it ensures harmonious living with other humans as well as nature.  It is much more important for a spiritual seeker whose goal is Moksha.   In respect of them these can be called Nishkama Karmani as well, in the sense these are actions by desireless people for people with spiritual goals treat material benefits as incidental only.

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Advaita Makaranda -1

Verses 1 to 5

Introduction

Advaita Makaranda is a short work of 28 verses by Sri Lakshmidhara kavi, a poet in the royal court of King Bhoja, Jagannath Puri. He has also authored ‘Bhagavan nama Kaumudi’ on the greatness and sanctity of the Lord’s name, and ‘Amrita Tarangini’, notes on Bhagavatha.  Later, he became a Sanyasi by name Krishnendra Saraswati.   Makaranda means honey which is sweet and nourishing.  Here, Makaranda refers to Jnanam.  Advaita Jnanam which like honey is very sweet in the sense, it gives Ananda.  This is a Manana Grantha establishing Aham Brahma Asmi. It deals directly with doubts regarding Brahman for the benefit of mandha, madhyama adhikaris i.e. dull, mediocre students.  With this brief introduction let us enter into the text.

Verse 1

Kataksha kiranaachaanta namanmoha abdhaye namah I

AnantaanandaKrishnaya jaganmangalamoortaye II

Salutations to Lord Krishna who is Infinite Bliss, whose form is auspicious to the whole world, who by a mere beam of His side-glance dries up the ocean of delusion of those who surrender to Him.

This is an invocatory verse in which salutations are offered to the Lord for successful completion of the work.  It is called Mangalacharanam or Ishwara Namaskaraha. As one reads the sloka it becomes one’s mangalacharanam as well for the successful reading and understanding of the work.  The author’s Ishta devatha being lord Krishna he offers Namaskara to Him directly.  In that process he is also offering to his Guru indirectly.  His guru is Swami Anantananda and by referring to Lord Krishna as ananthananda Krishna, Krishna of Eternal bliss, he is offering namaskara to guru as well as Ista devatha.  Through this he is also maintaining the tradition of not naming guru directly.  Delusion is here called an ocean because it is difficult to cross over like swimming the ocean and this delusion is caused by Athma ajjnanam. Lord’s grace and guru’s Grace blessing the student’s effort to acquire Athma jnanam, dries up the ocean of ignorance. 

Verse 2

aham asmi sadaa bhaami kadaachit na aham apriyah I

 brahma iva aham atah siddham sacchidaananda lakshanam. II

I ever exist and always I shine; I am never disagreeable to Myself. Therefore it is established that Brahman of the nature of Existence-Consciousness-Bliss, alone am I.

This verse highlights one of the main points of the work which is: “The inner Self of man, Athma, is the same as Brahman, the Supreme Being, whose nature is Sat-Chit-Ananda i.e. Existence-Consciousness-Bliss”.  ‘I exist”, everyone agrees, but one feels one’s existence comes to an end with death of the body.  It is not true as ‘I’ the self is not the body-mind complex and it is the witness of them including the ego.  The witness does not undergo any change or perished with what is witnessed.  So ‘I’, the inner Self ever exists.  Also ‘I’ is ever experienced as a conscious being.  In waking state one is conscious of oneself and the outer world.  In dream state one is conscious of oneself as dreamer and the dream world.  In deep sleep state one is conscious of oneself only as sleeper, which also he realises when he becomes awake. ‘I’, the inner Self is the most loved of all as Yajnavalkya tells his wife Maitreyi in Brihadaranyaka Upanishad (4-5-6) “Verily, not for the sake of the All, my dear, is the All loved, but it is loved for the sake of the self (Na va arey sarvasya kamaya sarvam priyam bhavathi Athmanastu kamaya sarvam priyam bhavati)”.   One loves a thing when it is a source of happiness. So one’s Self which is ever loved is also of the nature of bliss.  Putting these three together we learn our inner Self, Athma, is of the nature of Existence-Consciousness-Bliss. Taittreya Upanishad, Brahmanandavalli defining Brahman states “Satyam Jnanam Anantam Brahma”, which is synonymous of Sat Chit Ananda i.e. Existence-Consciousness-Bliss. Since the essential nature of both is one and the same, I, the inner Self, am one with Brahman.  In the succeeding verses the identity of Athma and Brahman is further discussed.

Verse 3

mayi eva udeti chit-vyomni,  jagat gandharva pattanam I

atah aham na katham brahma,  sarva-jnam sarva-kaaranam II

In Me alone, the Space of Consciousness, arises the world, like the castle-in-the-sky;

therefore, how can I not be Brahman, the omniscient and the Cause of all?

In the previous verse the author has established the identity of Athma and Brahman on the basis of Swarupa lakshanam i.e both are of the nature of Sat-Chit-Ananda i.e. Existence-Consciousness-Bliss.  In this verse he tries to establish that ‘I’ as Consciousness am the Cause and the Knower of the world.  All that which is known as ‘this’ (i.e. as an object) constitute the world.   As a thing cannot be the cause of itself, the cause of the world has to be something other than everything which is known as ‘this’.  Anything other than this, the object, can only be ‘I’, the subject.  So ‘I’ as Consciousness alone am the cause of the world, Jagat Karanam. Since objects of the world are inert, they cannot know each other and only ‘I’ alone can be the knower of the world.  If we probe further we can see that a sentient ‘I’ cannot give rise to an insentient world.  So world is only an apparent phenomenon like the castles-in-the-air that appears among the clouds.  Consciousness is the substratum and illuminator of this apparent superimposition called world like the snake on the rope.  Indirect definition, Tatastha Lakshanam, of Brahman from the stand point of the world is also Jagat Karanam.  Since the essential nature of both is one and the same, I, the inner Self, am one with Brahman.

Verse 4

na svatah prati-abhijnaanaat niramshatvaat na cha anyatah I

na cha aashraya vinaashaat me vinaashah syaad anaashrayaat II

I cannot perish by myself since there is continuous memory, or by someone else, because I am part-less. And not even due to destruction of my support, can there be my destruction, for I am not dependent on any support.

Having established Jeeva-Brahma-Ikyam on the basis of Swarupa Lakshanam and as Jagat Karanam, the author is establishing identity on the basis that ‘I’ as Consciousness is nithyam like Brahman.  This verse spells out three methods by which a thing is said to be perishable and shows how they do not apply to Athma, the Self.  These three methods correspond to Swayam naasam, Anyena naasam, and Ashrayena naasam in that order.

Prati-abhijnaat - By definition, this means recollection of a previous experience (like childhood experience) after a lapse of time (like middle or old age). This is a Pramana to confirm that though the body-mind complex changes with time, ‘I’ the Self does not change. And it confirms that the same Consciousness which illumined the experience, now illumines the memory.  So Self, the Athma, is not a changing entity. It is constant forever, transcending even the limits set by birth and death.  So It does not perish by itself.

Niramshatvaat - Since Self, the Athma, does not have parts or limbs or a form, it cannot be destroyed by an external agency

Anaashrayaat - Because Self, the Athma, is not dependent on any other support, there is no possibility of destroying it by taking away its support.

As Self, the Athma, cannot be destroyed by all the three modes of destruction, it is eternal, Nithyam.  Since ‘I’ as Self is Nithyam and Brahman is also Nithyam, the Nityatva Swarupam being identical, ‘I’ as Self am one with Brahman.

Verse 5

na shosha-plosha-vikleda cha chhedaah chin-nabhasah mama I

satyaih api anila, agni, ambhah shastraih, kim uta kalpitaih II

The element of space cannot be fried, burnt, made wet, or cut, even by equally real elements like wind, water, fire and weapons respectively.  How then can I, the pure Consciousness, be destroyed by things superimposed on me? 

Among the three methods of destruction given in the previous verse, the second one

is analyzed in this verse in greater detail.   This method was discussed in verse 4 from the standpoint of the “destroyed” (the Self), the reason being It is without parts.  Now it is discussed from the standpoint of the “destroyer”, i.e. the object used for the destruction.  These can be classified into two categories:

1)    Natural causes: such as burning (fire), floods (water) and storm (air)

2)    Unnatural causes: such as through weapon, weapon representing earth, as weapons are made of material from earth.

Space, one of the five elements cannot be destroyed by the other four elements who share with it the same degree of Reality, all the five being Vyavaharika Sathyam. How then can they destroy ‘I’ as Consciousness which is of a higher order of Reality i.e. Paramarthika Sathyam.  They cannot. Space is used as a closest simile for Self, the Consciousness in this verse as Space, like Consciousness is part-less. We can recall here Lord Krishna’s description of Athma in Bhagavad Gita (2-23):

Nainam chindanti shastraani nainam dahati paavakah I

Na chainam kledayantyaapo na shoshayati maarutah. II

Weapons do not cut It, fire does not burn It, water does not moisten It, and air does not dry It.

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‘Tat’ pada analysis – Part 2

Vakyavritti – 6

Verse 34

Vijijnaasya-tayaa yat cha vedaanteshu mumukshubhih I

Samarthyate atiyatnena tad brahma iti avadhaaraya. II

Ascertain that to be Brahman which is the object of search on the part of the seekers of Liberation as is very carefully established in the Upanishads.

Guru here points out to the disciple that Upanishads are full of incidents where people seek Brahma Vidya, knowledge of Brahman from qualified acharyas to get liberated from the clutches of samsara and to get permanent peace, happiness and security.  One such incident comes in Tattriya Upanishad, Bhruguvalli, where at the start Bhrugu, son of Varuna, approached his father Varuna with a request to teach him about Brahman.  Varuna while starting the teaching tells Bhrugu to find out through contemplation ‘yato va imani bhutani jayante | yena jatani jivanti | yatprayantyabhisamvisanti | tadvijijnasasva | tadbrahmeti |(that from which all these beings take birth, that by which they live after being born, that towards which they move and into which they merge, you know that. That is Brahman).   With Brahma Vidya, the spiritual seeker comes to know about Its Sachidananda swarupa and Its identity with Athma which is also of Satchidananda swarupa.  When he gets established in Brahma Vidya, this knowledge becomes his second nature giving him total peace and security mentally.  Spiritual seekers may word the question differently as in Mundaka Upanishad where Saunaka, the spiritual seeker asks the Sage Angiras(1-1-3) ‘kasminnu bhagavo vijnate, sarvamidam vijnatam bhavati(What is that, O Bhagavan, by knowing which everything here (in the world) becomes known?)’  The implication of the question is by knowing which all this - the entire phenomena experienced through the mind and the senses - is really understood? And this points out to Brahman only, as we can see from the sage’s reply that runs through the rest of the Upanishad.

Verse 35 

Jeevaatmanaa pravesascha niyantritvam cha taan prati I

Srooyate yasya vedeshu tad brahmethi avadhaaraya II

Ascertain that to be Brahman which is heard of in the Vedas as having entered each creature as the Jiva and is known to be their controller

The creation topic (Srishti sruthi) in upanishads reveal that Brahman as creator is Satyam and world as creation being a product is only name and form.  It is jadam and insentient, being matter.  This creation topic is followed by topic of entry i.e. anupravesa sruthi.   As the inert world cannot have any interaction, Paramathma “enters” everybody as Jivathma.  It is entry without motion as Consciousness being all-pervading principle is present in every body-mind complex.  This availability of Consciousness within everybody is called pravesa or entry. This entry is without motion and it is just as space enclosed within every pot created.  Even as the pot is created the all-pervading space gets enclosed within every pot.  The enclosed Consciousness in the body is now renamed as Jivathma.  This also means Jivathma is none other than Paramathma.  For example in in Brahmandavalli of Taittreya Upanishad (2-6), it is stated “----He created all this, whatever that is here. Having created it, He entered into it.,-----( ------idam sarvamasrijata, yadidam kinca, tatsristva, tadevanupravisat, ----)”.    In Brihadaranyaka Upanishad (1-4-7) we have the anupravesa sruti wherein it is stated “sa esa lha pravistah anakhagrebhyah----- (This Self has entered into these bodies up to the very tips of the nails,---)”.    In Chandogya Upanishad (6-3-2) we have the statement “anena jeevena aathmana anupravisya--- (Let me now enter by means of this living Self---)”.   As regards the controller aspect, we learn from the Taittreya upanishad statement (2-8);” bhisasmadvatah pavate / bhisodeti suryah / bhisasmadagniscendrasca / mrtyurdhavati panchama iti (From fear of It the wind blows; from fear of It the sun rises; from fear of It Agni and Indra and Death, the fifth, run) that Paramathma is the ultimate Controller.  In Brihadaranyaka Upanishad also, Paramathma is described from 3-7-3 to 3-7-23 as inner Controller thus: “--- esa ta atmantaryamyamrtah (He is your Self, the Inner Controller, the Immortal.)”

Verse 36

Karmanaam phala daatritvam yasya eva srooyate srutau I

Jeevaanaam hetu kartritvam tad brahma iti avadhaaraya.II

Ascertain that as Brahman which is declared by the Upanishads as the giver of the fruits of actions (karma-phala-dhata) and as one causing individual jivas to do whatever they do.

Paramathma is the one who gives karmaphalam to every jiva according to the type of karma.  Lord Krisna says in Bhagavad Gita (7-21 & 22):

Yo yo yaam yaam tanum bhaktah shraddhayaarchitum icchati;

Tasya tasyaachalaam shraddhaam taameva vidadhaamyaham. (21).

Whatsoever form any devotee desires to worship with faith—that (same) faith of his I make firm and unflinching.

Sa tayaa shraddhayaa yuktastasyaaraadhanameehate;

Labhate cha tatah kaamaan mayaiva vihitaan hi taan. (22).

Endowed with that faith, he engages in the worship of that (form), and from it he obtains his desire, these being verily ordained by Me (alone).

So whatever Ishtadevata one may worship the ultimate giver of karmaphala is Iswara only.  Further for Jiva to perform karma, Iswara’s blessings is required as pointed out by Lord Krishna in Bhagavad Gita (18 – 14)

Adhishthaanam tathaa kartaa karanam cha prithagvidham;

Vividhaashcha prithakcheshtaa daivam chaivaatra panchamam. (14).

The body, the doer, the various senses, the different functions of various sorts, and the presiding Deity, also, the fifth

So Iswara is called in this verse as not only giver of karmaphala but also as one who makes Jiva do action.

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Kosananda and Athmananda

(Reflected happiness & Original happiness)

(adapted from the lectures of Swami Paramarthananda)

Each individual is constituted of three bodies, Sthula, Sukshma,  and Karana sareeras.  This division as three bodies is from matter angle; gross, subtle and causal that they are composed of.  These three bodies are also divided into five layers based on functional angle.  These layers are called Kosas.  Kosa means a sheath and it is as if they are the sheaths encasing the Athma.  It is said ‘as if’ because Athma is all-pervasive and it cannot be encased either by the three bodies or by the five kosas. The kosas are  Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya in the increasing order of subtlety.  Anandmaya kosa is the most subtle and pervasive and the innermost of sheaths and is called Anandamaya  because it is characterised by ananda or happiness.  This happiness is called Kosananda, as contrasted with Athmananda, the happiness and bliss that is Athma.  Athmananda is the original happiness whose reflection in the mind is experienced as Kosananda.  All happiness can be classified as either of the two; Athmananda and Kosananda.  Of the two, Athmananda is the original happiness also called Bimbananda and Kosananda is the reflected happiness called Prathibimbananda.

Athmananda is Absolute Happiness and is everyone’s inherent and intrinsic nature, one’s real svarupa. It is not something acquired or dropped like the other attributes of the body/ mind, it is something which exists by itself as one’s Real Self, Athma, which is the Sat Chit Ananda, the very svarupa lakshana of Brahman, the Absolute One. This Athmananda is reflected in the individual’s mind as Kosananda.  What one thinks as happiness derived from an object is one’s own Kosananda only.  For if that object is the source of happiness, then happiness should be a part of its nature and this object should be a source of happiness to everyone in the world.  On the other hand, that object may evoke hatred, the contrary emotion, in certain other persons for different reasons altogether. So, happiness is not part of its nature and this object cannot be the source of happiness.  This can be illustrated through the example of a dog and the bone.  A dog trying to chew a bone hurts its jaw and the dog mistakes the blood oozing from its own jaw as coming from the bone and bites the bone still harder hurting itself more.

Kosananda that one feels at the proximity or even thought of a loved object is classified as priya.  This happiness deepens when the loved object comes under one’s possession and this state of happiness is called moda.  This happiness becomes more intense when one enjoys it and this climax of enjoyment in respect of the object is categorised as pramoda.  Kosananda whether it is priya, moda or pramodha is only inside oneself and not from outside and is only a limited expression of Athmananda, the original ananda, being its reflection in the mind.  Further Kosananda is experiential happiness which is subject to condition of the reflecting medium, mind.

Athmananda being the very experiencer is not an object of experience; rather it is one’s higher nature. Just like one cannot see one’s original face and can see it as a reflection only in the mirror,  Athmananda is not directly experienceable as an object.  But, it is there at all times as one’s own Athma svarupa, the Sat Chit Ananda Athma without the experience/ experiencer division.  So one does not have to get Athmananda since he is himself that at all times and one should only claim it as oneself attaining Atmajnanam. Taittreya Upanishad refers to it as ‘ananda Athma’ to emphasise that Athma and ananda are one only.

We saw earlier that Atmananda is original ananda and Kosananda is only reflection in one’s mind.  Being reflection, it is under the influence of the medium.  The more calm the mind is, better will be the reflection and the higher the level of ananda. The level of happiness experienced therefore will depend upon the level of the calmness of the mind and the extent to which the mind is satvic and turbulence-free.  So this happiness is transient, subject to gradations and hence anityam. Taittiriya Upanishad says that the ananda enjoyed by a manushya and Hiranyagarba (Brahmaji) – the lowest level of ananda and the highest level of ananda, all fall under the category of experiential ananda alone, though there may be varying degrees of the level of ananda.

Let us list the differences between Athmananda and Kosananda as follows;-

1)    Athmananda is the original happiness, Bimbananda and Kosananda is the reflected happiness, Prathibimbananda

2)    Athmananda is ungraded happiness, taratamya rahitah niratisaya ananda, and Kosananda is graded happiness, taratamya sahitah satisaya ananda

3)    Athmananda is permanent (nityah) and Kosananda is impermanent (anityah).

4)     Athmananda is experiential and Kosananda is non-experiential.

5)    Athmananda is jnana prapya, attained only through Jnanam that I am Athmananda and Kosananda is visaya prapya or vairagya prapya, attained through a mind that becomes calm and peaceful either on experiencing the desired object or by developing vairagya through viveka

This Athmananda was called Mokshananda in the blog “Vedic view of happiness” and Permanent happiness in the blog “Plan for Permanent happiness” and is the state of the Jnanis all the time.  Even Ajjnani jivas are in this state temporarily during  sushupthi, deep sleep, when there is no sense of ahankara, awareness of the body/mind or the world, a state as good as moksha.  But it lasts only as long as the deep sleep lasts and at the end of sushupthi the ajjnani individual is back into the world of samsara due to ajnanam and adhyasa which automatically come into play when the jiva is back in the waking state and the mind continues to entertain all types of worldly desires leading to athripti and apurnathvam.  But a Jnani through Athmajnanam overcomes these hurdles and remains in the state of Athmananda, a state of total bliss and fulfilment, in all the three avasthas, Jagrat, Swapna, Sushupthi i.e. waking, dream and deep sleep states.

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Three disciplines of purposeful life

(adapted from a new year talk by Swami Paramarthananda)

Lord Krishna tells Arjuna in Gita (18-5):

Activity in the form of yajña, dhana (charity) and tapas (austerity) should not be given up. They have to be performed necessarily. Yajna, dhana and tapas are purifiers according to the wise (people).

The above three disciplines yajna, dhana and tapas that are emphasised by the scriptures for purification of mind also lead to a purposeful life.  A purposeful life is a life lived with a conscious intentional goal.  We shall see the three disciplines as can be followed even by an ordinary spiritual person, in a little more detail individually.

Yajna

Yajna means worship. What we usually understand by worship is going to temple, offering puja, doing abhisheka etc.  But the worship that acts as purifier of the mind is a higher form of worship where one converts one’s very life itself into worship.  Swami Chinmayananda makes a wonderful statement “The life that we have is a wonderful gift from the Lord and what we do with this life is our gift, our offering to the Lord.”    Lord Himself has earlier given the formula for such a life in Gita(9-27) thus.

O Arjuna, whatever you do, whatever you eat, whatever you offer (as oblation) whatever you give (in charity), whatever austerity you undertake --- dedicate that as an offering to Me

We should live our life in such a way that it is a worthy offering to the Lord i.e. It must be the best, i.e a dharmic life of love and positive emotions.  This way let us start living from today itself without postponing it to a future date for every day spent is like a sword cutting into our life span as the Tamil poet Thiruvalluvar says in his kural no. 334

நாளென வொன்றுபோற் காட்டி யுயிரீரும்
வாள துணர்வார்ப் பெறின்.

(Naalena ondrupor kaatti uyir Eerum Vaaladhu unarvapperin)

The wise get this : Time, that manifests itself as days; is a sword that slices off life.

As Swami Paramarthananda says while leading such a dharmic life of love and positive emotions let us love and enjoy what we have to do and that will be the best yajna to the Lord.

Dhana

Dhana means a charity which we do for others. Lord Krishna defines a satvic gift thus in Gita (17-20)

That gift which is given to a proper person at the proper time at the proper place, with an attitude that giving is a duty, without expecting the person to reciprocate is considered to be satvic gift.

Taittriya Upanishad contains advice on dhana in a passage where Guru addresses the students on the occasion of their leaving gurukula after Vedic studies to start life in the outer world.  This is similar to a convocation address and in this address guideline for dhana is given.  It runs as follows:

Sraddhaya deyam – Whatever you give, give it with faith i.e. gladly and willingly

Asraddhaya adheyam -  Don’t give without faith i.e. unwillingly

Sriya dheyam – Give with a sense of plenty i.e. to your capacity

Hriya dheyam – Give with humility

Bhiya dheyam – Give with sympathy

Samvida dheyam – Give with knowledge i.e. understanding of cause

Apart from complying with the above guideline governing a satvic gift there is a very important gift which must accompany all the gifts.  Accompanying a gift, it makes the gift more valuable and also all people, rich or poor, crave for it at all times and in all circumstances. That is the gift of love. Without love all other gifts remain incomplete, while love makes all other gifts meaningful.  Love is invisible; it is an inner feeling, a feeling of the mind.  So when we talk of love, we mean expressed love.  Love is both the consequence and cause of spiritual growth.  The best expression of love is giving our time and attention to the other person, to share their stories and their feelings.  It should start from one’s own family members in the house, especially the elders and children.  One can share their happiness and unhappiness without judging them.  Today when many families are nuclear families, the gift of giving quality time and to respect other’s feelings is the best dhanam.  Giving time to others especially the elders is one of the indices of spiritual growth. Dhanam made without the gift of love is only mechanical and the gift of love regularly and continually made makes one’s scriptural studies also meaningful.

Tapas

Tapas is the discipline of austerity.  There are a variety of disciplines one follows in austerity like fasting on important days like ekadasi.   Of all of them the most important tapas is vak tapas – austerity or discipline at the verbal level, as speech is an important instrument of communication between human beings and more problems arise from spoken words than even action. Sri Sankaracharya says in Vivekachudamani (verse 368) “Yogasya prathama dwaram vak nirodhaha” (The first doorway to Yoga is discipline of speech). Lord Krishna gives four criteria for speech to qualify as an austerity. They are:

1. Anudhveshakaram -  No verbal violence. One must avoid verbal violence which is the most powerful and worst form of violence.
2.  Sathyam - Truthful, sincerity in words, no hypocrisy.  There should not be chasm between our mind and words. When we say something, it is because we mean it.  
3. Priyam  -  kindness. Our words must be soft, polite, and gentle.
4. Hitham - Beneficial, to the other person. Before speaking any words we should pause and apply the filter whether it is beneficial to the other person. Better remain silent than speaking something not beneficial in the name of speaking truth.

Vak tapas requires that we remain alert to subject the words coming out of our mouth to a quality check always to ensure that they are sweet and good for the people, truthful and is for welfare of all

 So a life that conforms to the cardinal principles of dharma where gift of love and vak tapas is practiced is a purposeful life and let us start living a purposeful life from today.

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