Introduction to

Topic 14,15 Talk 10 on 30th September 2018 सदाशव-समारभां शकराचाय- मयमाम ् अमदाचाय- पय तां वदे गु - परपराम ्

sadāśiva-samārambhāṃ śaṅkarācārya-madhyamāṃ asmadācārya-paryantāṃ vande guru-paramparām

Beginning with Sadāśiva, through Adi Śaṅkarācārya in between and upto my own Guru I bow with reverence to the entire tradition of Guru lineage Swami Paramarthananda

(http://www.vedantavidyarthisangha.org/) Coverage

1. PURUṢĀRTHA 2. SCRIPTURES 3. VARṆA 4. ĀŚRAMA DHARMA 5. 6. UPĀSANĀ YOGA 7. JÑĀNA YOGA 8. YOGA 9. PREPARATION FOR SELF ENQUIRY 10. ŚARĪRATRAYAM-– HUMAN PERSONALITY 11. THREE STATES AND FIVE KOŚAS 12. ĀTMĀ 13. CREATION 14. JĪVA IŚVARA 15. LAW OF KARMA 16. SUMMARY JĪVA-ĪŚVARA-AIKYAM , THE ORIGINAL CONSCIOUSNESS (OC)

CAUSAL BODY (RM1) CAUSAL WORLD (RM4)

REFLECTED REFLECTED ANTAR- PRĀJÑA CONSCIOUSNESS (RC1) CONSCIOUSNESS (RC4) YĀMĪ

SUBTLE BODY (RM2) SUBTLE WORLD (RM5) REFLECTED REFLECTED HIRAŅYA- JĪVA

CONSCIOUSNESS (RC5) GARBHA ĪŚVARA CONSCIOUSNESS (RC2)

GROSS BODY (RM3) GROSS WORLD (RM6) REFLECTED REFLECTED VIŚVA CONSCIOUSNESS (RC3) CONSCIOUSNESS (RC6) VIRĀT JĪVA-ĪŚVARA-AIKYAM BRAHMAN, THE ORIGINAL CONSCIOUSNESS (OC)

कारणशररम(RM1)् कारणपच:(RM4) REFLECTED REFLECTED ANTAR- PRĀJÑA CONSCIOUSNESS (RC1) CONSCIOUSNESS (RC4) YĀMĪ

समपच: (RM5) सूमशररम(RM2)् ू REFLECTED REFLECTED HIRAŅYA- JĪVA

CONSCIOUSNESS (RC5) GARBHA ĪŚVARA TAIJASA CONSCIOUSNESS (RC2)

थूलशररम ् (RM3) थूलपच:(RM6) REFLECTED REFLECTED VIŚVA CONSCIOUSNESS (RC3) CONSCIOUSNESS (RC6) VIRĀT

शररयम ् पचयम ् śarīratrayam prapañcatrayam Jivātmā Paramātmā जीवामा JĪVA-ĪŚVARA-AIKYAM परमामा BRAHMAN, THE ORIGINAL CONSCIOUSNESS (OC)

कारणशरअवरमया(RM1)् avidhyā कारणपमायाच:(RM4) māyā) REFLECTED REFLECTED ANTAR- PRĀJÑA CONSCIOUSNESS (RC1) CONSCIOUSNESS (RC4) YĀMĪ

:(RM5) सूमशररम(RM2)् सूमपच REFLECTED REFLECTED HIRAŅYA- JĪVA

CONSCIOUSNESS (RC5) GARBHA ĪŚVARA TAIJASA CONSCIOUSNESS (RC2)

थूलशररम ्(RM3) थूलपच:(RM6) REFLECTED REFLECTED VIŚVA CONSCIOUSNESS (RC3) CONSCIOUSNESS (RC6) VIRĀT

शररयम ् पचयम ् śarīratrayam prapañcatrayam Aikyam • Oneness • ātmā the caitanya is only one or ekam • caitanya functioning through individual matter called śarīratrayam is jivātmā • the very same consciousness is functioning behind total matter, that is prapañca trayam, the very same ātmā is called paramātmā • When the anātmā matter is removed, both are one and the same ātmā or brahman ātmā anātmā relationship • depender-depended relationship or Supporter- supported • Matter depends upon consciousness to prove its existence • Whereas consciousness does not depend upon matter for its existence ...... • satyam means independent and mithyā means dependent.

Consciousness is satyam and matter is mithyā Essence of Vedanta

• Paramātmā is satyam. • Anātmā is mithyā • Jivātmā is identical with paramātmā • That Jivātmā ātmā is You

तत ् वम ् अस। (छादोय उपनष- 6.8.7 upto 16th section) tat tvam asi|

महावायम ् śravaṇaṃ (वणम)् • Consistent and systematic study of the scriptures under a live and competent ācārya • has to continue for a length of time during which time, no questions are allowed • get the comprehensive teaching from all angles • Be patient, śravaṇam (वणम)् requires a lot of patience • Never come to a conclusion • Never be judgmental, never be critical Mananam मननम ् • To clarify and remove doubts • Scriptures handle all the possible questions • in the form of a dialogue- गु -शय-संवादः guru śiṣya saṃvāda • The śiṣya will have the questions that you have • full freedom given to the rational mind, logical mind, scientific mind, intellectual acumen for doubts • the teacher is available to answer or to help the student in removing all kinds of doubts – because doubts are obstacles to knowledge. • mananam removes all the obstacles – in the intellect and makes the knowledge into doubtless knowledge or conviction. नसंशय-ानम ् nissaṃśaya jñānam • With regard to my essential nature, my real nature, my higher nature. ( brahmāsmi) • Mananam is an intellectual process

VEDANTA IS NOT A FAITH. VEDANTA IS NOT A BELIEF. VEDANTA IS KNOWLEDGE Nididhyāsanam - नदयासनम ् • Assimilation and conviction • Develops gradually ………… • Conversion of the intellectual knowledge into emotional strength • Handling राग, ेष, काम, ोध, लोभ, मोह, मद, माय, भयम् (rāga, dveṣa, kāma, krodha, lobha, moha, mada, mātsarya, bhayam) • Handling choiceless and choiceful situations….. • Application of this assimilated knowledge (ान िना jñāna niṣṭhā)…. Benefits of this knowledge- Phalam -1

जीवमुित: (jīvanmuktih) (freedom while living) • Independence- mentally emotionally or psychologically an independent person which means the presence and absence of things and beings will not affect me emotionally • sense of fulfillment in life- पूण वम ्pūrṇatvam • Samatvam-equanimity- emotional strength to face ups and downs Five capsules of vedānta-as summarised by Swāmi Paramārthānanda 1. I am of the nature of external and all pervading consciousness 2. I am the only source of permanent peace, security and happiness 3. By mere presence, I give life to the material body, and through the body, I experience the material universe 4. I am not affected by anything that takes place in the material world and in the material body 5. By forgetting my real nature, I convert life into a struggle and by remembering my nature, I convert life into a sport/entertainment Benefits of this knowledge- Phalam -2

• Videha mukti (freedom from punarjanma) Laws of Karma Law of karma- 1st Principle

• every action we do, deliberate and wilful action, not involuntary action produces two types of results – visible result, ट फलम ्dṛṣṭa phalam – Invisible result, अट फलम ्adṛṣṭa phalam (su adṛṣṭam and dur adṛṣṭam) • every deliberate action in addition to visible result produces पु यम ् puṇyam (su adṛṣṭam) and पापम ् pāpam (dur adṛṣṭam) Law of karma- 2nd Principle

• what produces पु यम ् puṇyam, what produces पापम ् pāpam, it is determined based on two norms – Scriptural injunctions… – Based on motive Law of karma- 3rd Principle • all invisible पुयम ् puṇyams and पापम ् pāpams in due course will be converted into visible sukham and duḥkham • Time frame varies greatly • since the पु यम ् puṇyams and पापम ् pāpams can fructify at different duration, some of the punyas and pāpams may not fructify in this janma itself • Due to unfructified पुयम ् puṇyam पापम ् pāpam – we will have to take punar janma and an appropriate body for reaping the result of our actions The scriptures say nobody can escape from the moral laws of the Lord Attitudinal changes…. • the law of karma explains the disparities and differences in the living beings • helps me in accepting the inexplicable suffering without resistance or better acceptance • faith in God will not be shaken • I can take responsibility for my future. I can take charge of my life • Answers one of the fundamental questions asked by many people- – how come many good people are suffering. And how come many corrupt people are having a gala time Types of karma

• सिचत कम sañcita karma- means accumulated • ारध कम prārabdha karma – determines your current janma • आगाम कम āgāmi karma- fresh accumulations Corollaries

1. every experience that we undergo in our life is either because of our prārabdha karma or the āgāmi karma. Therefore we stop blaming others in the world for all our experiences 2. take responsibility for your future. Don’t take to a fatalistic philosophy, saying that everything is in the hands of some unknown destiny; some unknown fate Corollaries

3. never make the wrong equation between karma phalam and kartā (present) 4. availability of prāyaścitta karma 5. punarapi jananaṁ punarapi maraṇaṁ cycle Death • prārabdha is exhausted • a part of āgāmi is also experienced and exhausted • remaining part of āgāmi is still unexperienced. This will join the sañcita karma • sthūla śarīraṁ or the physical body falls • sūkṣma śarīraṁ and kāraṇa śarīraṁ continue • RC in the sthūla śarīraṁ goes away • RCs of sūkṣma śarīraṁ and kāraṇa śarīraṁ continue • OC continues !!!! • RCs, sūkṣma śarīraṁ and kāraṇa śarīraṁ travel Videha mukti • No आगाम कम āgāmi karma as there is no कतृ वम ् kartṛtvam भोतृ वम ् bhoktṛtvam(no ego or ) • सिचत कम sañcita karma is destroyed through jnanam (similar to a dreamer waking up) • ारध कम prārabdha karma continues till exhaustion • Lives life as a jīvan mukta • This ानी jñānī is liberated wherever he dies, whenever he dies...... ॐ पूणमदः पूण मदं पूणापणू म ुदयते पूण य पूणमादाय पूणमेवाव शयते ॥ ॐ शाितः शाितः शाितः ॥ oṁ pūrṇamadaḥ pūrṇamidaṁ Pūrṇātpūrṇamudacyate pūrṇasya pūrṇamādāya pūrṇamēvāvaśiṣyate ॥ oṁ śāntiḥ śāntiḥ śāntiḥ ॥ • अद: पूण (ada: pūrṇaṃ) - īśvara the infinite • इदं पूण (idaṃ pūrṇaṃ) –this jīva is infinite [from the standpoint of ātma • पूणात ्(pūrṇāt) - from the infinite īśvara • पूण (pūrṇaṃ) - jīva[from the standpoint of the body or from the stand point of anātma] • उदयते (udacyate) - is born • पूण य (pūrṇasya) - of the infinite jīva • पूण (pūrṇaṃ) the infinite ātma • आदाय (ādāya) – is separated • पूणम ् एव (pūrṇam eva) – infinite ātma alone • अवशयते (avaśiṣyate) – remains (anātma does not exist) when the Atma is removed from the what do we expect to remain? We think anatma remains but what does the upanisad say. When Atma is separated from jiva Atma alone remains and anatma does not remain.

When Atma is separated, the anatma cannot exist and anatma depends upon the Atma for its existence; therefore anatma is not there.

ॐ पूणमदः पूण मदं पूणापणू म ुदयते पूण य पूणमादाय पूणमेवाव शयते ॥ ॐ शाितः शाितः शाितः ॥ oṁ pūrṇamadaḥ pūrṇamidaṁ Pūrṇātpūrṇamudacyate pūrṇasya pūrṇamādāya pūrṇamēvāvaśiṣyate ॥ oṁ śāntiḥ śāntiḥ śāntiḥ ॥ • For downloading course-materials, login @ www.sanskritfromhome.in • Subscribe to our youtube channel @ vyoma-samskrta-pathasala • Buy our Samskrita-learning products @ www.digitalsanskritguru.com QUESTIONS/DOUBTS?

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