ADHYASA BASHYAMIntroduction to Brahma Sutra

Lecture 1 to 14

Index

Adhyasa Bashyam

Lecture No. Page No. No. of Pages

Lecture 1 3 to 15 13

Lecture 2 16 to 30 15

Lecture 3 31 to 53 23

Lecture 4 54 to 78 25

Lecture 5 79 to 101 23

Lecture 6 102 to 122 21

Lecture 7 123 to 135 13

Lecture 8 136 to 162 27

Lecture 9 163 to 183 21

Lecture 10 184 to 206 23

Lecture 11 207 to 224 18

Lecture 12 225 to 235 11

Lecture 13 236 to 259 24

Lecture 14 260 to 282 23

Adhyasa Bashyam – Introduction to Brahma Sutra

Lecture 1

1) Establishes fundamental ignorance in human beings in life – “Who am I”.

• Don’t live life of unreal imaginations and fixed notions.

• Jingyasa means desire to know, doing Vichara of Brahman, the reality.

2) What is a Sutra?

• Poignant, loaded terse statements.

3

Sutra

(I) Alpaksharam (II) Asandigdam (III) Saravat(IV) Vishwato

Mukham(V) Anavidyam

- Truth in minimum number of words

- Brief and clear

- Important message

- Covers large ground

- Blemisheless

4

Sutras

(I) Nyaya (II) Dharma (III) Sankhya

3)

- Gautama

(IV) Yoga

- Patanjali- Simple - Inspiring

- Jaimini- Purva Mimamsa

(V) Vyakarana

- Panini- Best

- Kapila

(VI) Brahma Sutra

(VIII) Veiseshika

- Kaannada

(VII) Veda Vyasa

- Vedanta- Analytical

5

2 types of Sutras

Presents subject matter Analysis certain topic

4)

- Yoga- Vyakarana

- Brahma Sutra- Purva Mimamsa

Analysis of Truth - Reality

Tat Pada Tvam Pada Aikyam

5)

Oneness

• Every Upanishad is complete but Prakriyas – methods of revealation different.

6

Brahma Sutras6)

• Adhikarana = Binding Judgement, resembles court of law.

Example : 1st Chapter

a) Jingyasa Adhikaranam :

4 Padas - Chapters

4 Sections

191 Adhikaranams - Topics

555 Sutras

Hence (is to be undertaken) thereafter a deliberation on Brahman. [I – I – 1]

b) Janmadhi Adhikaranam :

That (is Brahman) from which (are derived) the birth etc. of this (Universe) [I – I – 2]

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c) Shastrayonitva Adhikaranam :

7)

(Brahman is not known from any other source), since the scriptures are the validmeans of Its knowledge.[I – I – 3]

d) Samanvaya Adhikaranam :

But that Brahman (is known from the Upanisads), (It) being the object of their fullestimport. [I – I – 4]

4 Adhyayas

Samanvaya Avirodha Sadhana Phalam

Synthesis

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8) Adhikaranam :

• 5 components, limbs, angas.

I) Vishaya Vakyam :

• Subject matter

• Prameya

1st Adhikaranam :

Taittriya Upanishad :

Hence (is to be undertaken) thereafter a deliberation on Brahman. [I – I – 1]

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• You should strive to know Brahman.

• Brahman not distinct from me.

• Stop mental effort to think of the world, then you are with Brahman already.

• Brahman not different from you.

• Don’t contemplate on Brahman as though different from you.

• If different, have to know.

• If yourself, no need to know.

II) Purva Pakshi – Doubter

III) Demolish doubt by reasoning (Nyaya)

IV) State Siddhanta

V) Sangatih : Connection

Bhrgu learnt that food is Brahman because it is from food that all these beings are born; byfood, when born, do they live and having departed, into food they enter. Having known that,he approached his father Varuna, and said: “Revered Sir, teach me Brahman”. Varuna told him:“By Deep thinking (Tapas) seek thou to know Brahman. Tapas is Brahman”. He performed tapasand having performed tapas…. [3 - 2 - 1]

10

Isavasya Upanishad :

All this, whatsoever moves in this universe, including the universe, itself moving, is indwelt or pervaded or enveloped or clothed by the Lord. That renounced, thou shouldst enjoy. Covet not anybody’s wealth. [Verse 1]

• Ultimate reality presented first.

9) Samanvaya Adhyaya :

• Synthesis of 2 things.

Milk + Water Milk + Oil

Can Mix Can’t Mix

Samanvaya :

• Convergence

• 2 things apparently different.

• All Upanishads point to one Brahman, one without a second.

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10) Avirodha Adhyaya :

• Objections negated.

• Doubts cleared.

• How Atma not a Karta?

III) Sadhana Adhyaya :

Atma Vidya :

• Assimilate truth

• Know + Assimilate.

Anatma Vidya :

• Only knowing

• Newtons laws.

• Knowing – 1st step

• Assimilation – 2nd step – understanding deeply within me.

• Transfer knowing to knowledge.

• I am not different from what I know.

• Anatma Vidya : I know different things.

• Sadhana = Nivritti Marga – Kshama, Dama, Uparama, Titiksha.

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IV) Phalam : Moksha

• 1st – Brahma Jingyasa – enquiry

• End – Realise Brahman is your nature, never away from Atma.

• Brahma Sutra also called Shaariraka Darshanam.

• Torch, light of wisdom about us and the world.

• Focus on knowing not doing.

• Shaarika = Reality that engulfs the body, mind.

• Adhyatma Jnanam.

• Truth = Indweller Atma in the body

• Atmani Adhyatmam – ones own true self.

• If you know your true self, you should not have any sorrow in life.

• I experience sorrow means I don’t know my self.

• World = Form of God himself.

• Knowing self, will know God and world.

11) Eka Vigyanena Sarva Vigyanam Bavati :

• Vision of awareness, indweller in the body is Shaariraka Darshanam.

I am PapiIn Religion

I am Punyavan

With demerits

With Merits

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Self image :

• I am short, fat, lean, fair, lovely, dark, dullard, scholar, rich, poor, happy, unhappy.

• All images rule of persons life.

• All because of ignorance of self.

• Therefore desire to know Brahman Athatho Brahma Jingyasa.

• Worldliness = Isolated existence, I am separate from everything.

• Freedom = Mukti, gained by Jnanam.

• We are overwhelmed by worldliness, shortsightedness.

• Karma – accomplishes what you don’t have.

• Jnanam – light, shows what is there.

• I know how to do, what to do.

• Jnanam becomes Anga for Karma.

12) What is role of Jnanam?

• Generates idea, Samskara in the mind.

• Cause fixations in the mind.

• Auxiliary to Karma, teaches how to perform Karma.

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Jnanam – 2 Roles

- Atma Vidya, Vijnana- Exception- Illuminator self- No Samsara- Demolishes all notions, ideas,

fixations person has.- No new idea, notion- Not auxilium to Karma- Stands on its own right.- Know Brahman not as distinct from

you but as you.- Brahmavit, Braheiva Bavati.- Knowing Brahman = Being Brahman- You are not going to know the truth.- Be the truth

- Anatma Vidya- Physics, chemistry- Karma Khanda- Helps to do particular action- Forms Samskaras - Worldly Jnanam- Know world distinct from you- Domain is the world

- You deny the truth by saying you know the truth.

- Not accomplish anything new.- Karma meaningless.- Pursuing through effort is going in the

wrong direction.- Stop searching necklace outside.

• To begin Vichara, first establish Agyanam.

• Understand ignorance, conquer ignorance first, foundation of Adhyasa Bashyam.

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Adhyasa

Superimposing

Mix up of real Atma and unreal Anatma

• After discernment, unreal does not bind you, it looses capacity.

• Yoga :

o Striving to put an effort to end this mix up of Adhyasa.

o Truth is simple

o Fixations of untruth complex.

• We compromise on basics of Atma Jnanam, this is the fundamental basis of Vedanta.

• Mind rules our life.

• Bashyam takes us to reality of human existence and fundamental mistakes connected with it.

13) Bashyam will make us stand naked under the sky – Digambara, Shiva.

• Self is divested of all self image, definitions, ideas.

• Truth clouded by notions of non-self.

• Shankara is the pole star in the world of philosophy.

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Lecture 2

1) Sangraha Vakyam, Vivarna Vakhyam

• Purpose of Brahma Sutra, to enquire into the nature of Brahman, centre of the universe, reality.

Taittriya Upanishad :

To him (Bhrgu) he (Varuna) Again said: “That from which these beings are born; that by which,having been born, these beings live and continue to exist; and that into which, whendeparting, they all enter; That sleekest thou to know. That is Brahman”. He, (Bhgru) PerformedPenance; and after having done Penance….. [3 - 1 - 2]

World

Originated from one cause Sustained by one cause Resolves into one cause

• Cause pervades effect.

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Clay

Gives birth to Pot Sustains Pot Resolution ground for Pot

2) Brahman – Technical name for Jagat Karanam.

• Prathama Darshanam = Brahma Asti.

• Student has glimpse of Brahman.

• Marvels universe, effect, product of Brahman.

3)What is nature of Brahman?

Intrinsic to Universe Extra cosmic

4) What is the relationship of Brahman and I the Jiva?

• Is Brahman “ Reality of I” or different from I?

5) What is bondage in life?

• Bondage is going through comforts but always live on the verge of sorrow, insecurity, fear.

• Not sure of continuity of pleasure.

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Dukham = Sorrow

Sthula Sukshma Karana

6) What is essence of bondage?

• Mix up of real, unreal.

• Reality not away from us, integral part of our own existence.

• I am unable to manifest it and become free from bondage.

7) Keep unreal away, then we are on the lap of reality already, our Intrinsic nature.

8) For Dvaitin sorrow real, limitations intrinsic to our nature.

• We are different from reality.

9) Purva Pakshi :

• There is no Adhyasa, no mix up.

- Physical- Crying

- In sorrow mind- Insecurity- Inspite of health and

wealth, living in bondage.

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Tarquika :

• Jiva – Ishvara permanently different.

Mimamsakas :

• Non difference not acceptable.

• Do right Karma, Aquire merit, avoid wrong Karma.

• Jiva – Karta, Bokta.

• Merit – demerit results are real.

• Jagat – real.

• No Aviveka

• No head issue, only hands + legs issue.

• Don’t accept Adhyasa.

10) Siddantin :

• Athatho Brahma Jingyasa.

Hence (is to be undertaken) thereafter a deliberation on Brahman. [I – I – 1]

Thesis :

• Know truth, get liberated from insecurity and sorrow.

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• Who is individual?

• Not essentially limited but because of Aviveka he thinks he is an individual.

• In ignorance, mixed up and unreal.

• Address ignorance, get Viveka, eliminate mix up, know truth, become one with the truth.

• Mix up of not 2 real things.

• Essence of bondage = Adhyasa.

• Mix up of real- unreal.

• Establish Adhyasa, gain everything, become divine.

• Adhyasa = Aviveka.

For Advaitin For Dvaitin

- Address Adhyasa to remove human cause of suffering.

- No Adhyasa

Adhi Yasa

Adhishtanam You keep

• Instead of understanding substratum as it is, you superimpose something else upon it.

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Example :

a) Coffee - Milk

• Satya – Satya Mix up.

• Same order of reality

• Mixed, not mixed up.

b)

c)

Substratum Superimposed

- Real - Rope - Understand what is, as is

- Unreal - Rope - Snake- Look at real as something

else.- Cognitively superimpose

over the other

Prithvi Air / Wind

- Has particles of Gandha, smell

- Vayu- Has characteristic of

touch, Sparsha- Superimpose Gandha on

Air

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e)

• Heat of fire imputed to water.

• Adhyasas in life messes up life.

• Entire essence of bondage is Adhyasa.

• Avoid Adhyasa, set yourself free.

• Understand, accept, get rid of Adhyasa.

Bashyam :

• Yushmat Asmat Pratyaya Gocharoho Vishaya Vishayino Tamah Prakashavatu.

• Viruddha Svabavayoh Vitararetara Bhavanu Vipapattou, Siddayam.

• Tad Dharmanyapi Supare, Itare Tara Bavanu Utpatih.

• Avidyaya Asmad Patyaya Gochare.

• Vishayin Chidatmake Ushmad Pratyayi Gochare Vishaya… Mithyatva Uktam.

• Read Sw. Gambirananda translation of above Paragraph.

Purva Pakshi : Dualistic view point

• No Adhyasa in life, No basis for Adhyasa.

Hot Water

- Attribute of fire - Attribute of taste

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I) Itara – Itara Bhava :

• One appearing as another.

II) I Non I

Atma Anatma

III) Address this Adhyasa, drop the Adhyasa, “I” stands naked under the sky, has no more limitations.

• I am one with Brahman.

IV) Purva Pakshi :

• Limitations are real, no mix up.

V) Adhyasa

Atma becoming Anatma Extra cosmic

• This is Itara – Itara Bhava.

VI) Purva Pakshi :

Vishayi Vishaya

- Subject - Atma

- Object - Anatma

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• Subject becoming object is impossible.

• Between 2 Objects rope, snake, mix up can happen, similarity exists.

• 2 Virudhas, no mix up.

Example :

• Pot and light, no mix up.

Example :

Luminous Non – Luminous

Shines Does not shines

• Pot shines in wake of light.

• Contrasting objects.

Example :

Mirror Shining Light Shining

- Similar- Mix up possible

• Subject – object distinct, no mix up.

• What is the reason?

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• Tamah Prakashavatu Virudha Svabavayoho.

Anatma Atma

- Inert- Darkness

- Light- Bright

• Pot : Does not say I am.

• No god, no enquiry, without Atma.

Vishayi Vishaya

- I – am Atma- Consciousness- Light, Deepa- Asmat Pratyaya- Turiyam, Jnanam- I – seer

- Pot- World- Darkness- Yushmat Pratyaya- 3 states spiritual ignorance- Seen, you, Non I

Logic

(I) Light - Darkness (II) Vishayi - Vishaya (III) Pratyayasya - Pratyayi

- Yushmat – Asmat - Seer – Seen - Anatma comes to light, shines, appears

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• Light of awareness is distinct, it shines on Anatma world.

• Light of knowledge comes = Vishaya.

• Asmat – Excludes Yushmat

• I – excludes others.

• Anatma = Para Prakashya

= Shines later

= Comes to light

• Light of Atma is distinct from it.

• Light of awareness, knowledge shines on 3 states of the mind and the world becomes evident.

Vishayi Vishaya

Shines by itself and others around

Have no light to shine, inert

Pratyaya

- Shines itself- I – thought

- makes other thoughts of object, world shine

- This – world thought

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• Atma, Pratyaya shines by itself and makes 3 states evident.

• Anatma never self – shining.

VI)

Atma Anatma

- Light of awareness, knowledge

- Vishayi- Shines itself- Makes universe evident- Real I

- Made to shine- Comes into light- Vishaya- Non I

3 types of objections for Adhyasa

(a) (b) (c)

- Pramana- Means of cognition

- Experience wise Adhyasa

- In Vyavahara not possible

a) Pramana :

• Means of cognition won’t allow Adhyasa.

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b) Experience wise Adhyasa not possible

c) In Vyavahara – Karta Karma 2 opposite poles

Atma Anatma

- Self evident - Brought into light of awareness

- Perceived by sense organs and mind

• Dharmas mutually exclusive, different.

• Atma – becoming Anatma not possible.

Atma Dharma Adhyasa

- Becoming Artha Adhyasa, becoming a thing, not possible

- Attribute of one taken as another.

3 Adhyas

- One becoming another- Artha outside- Rope can’t become

snake

- One mistaken as other- Jnana Adhyasa in the mind- Rope knowledge can’t

become snake knowledge

- Dharma Adhyasa- Adhyasa between

attributes not possible

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VII) Why we want Adhyasa?

• Because we experience differences in life.

• Papi – Punyavan

• Short – Tall

• Rich – Poor

• Happy – Miserable

• Dull – Scholar

• Opposites in life haunt us.

• Are opposites real or are they experienced because of Misconception.

Opposite

- Real- Brahma Vichara useless

- Unreal- Misconception- Adhyasa- Error

• Without knowledge of Adhyasa, no liberation.

• Essence of bondage = Ajnanam.

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• Adhyasa enters into our life and viciates every situation.

• Adhyasa has origin in Ajnana, can be eliminated only by Jnanam.

• This is I

↑

This and I – brought together.

• Nobody says you are I.

• Object diametrically opposite to I.

Chit Jadam

- Knows itself and knows everything also

- Cannot know itself or validate others.

Asmat Yushmat

- Always subject- Self evident

- Always object- Dependent

Purva Pakshi :Superimposition not possible

Atma on Anatma Anatma on Atma Anatma on Anatma

Purva Pakshi :

• Artha, Jnana, Dharma Adhyasa not possible..

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Lecture 3

I) Dharma Adhyasa :

• Limitation of Body taken as limitation of I.

• I live in fear of death.

• I feel myself to be born because I feel myself to be the body.

• If no Adhyasa and if I am not the body, is my birth or death real?

II) I impute attributes of body to I – due to Artha Adhyasa.

Artha Adhyasa

I am body Body is me

Jnana Adhyasa

I Body

- Idea of self evident Chaitanyam- No Jnana Adhyasa in sleep state- Right Jnanam

- Jadam- Deha Jnanam in the Mind

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III) Adhyasas cause of bondage.

• As you free yourself from mix-up, Adhyasa, you gain freedom from Bondage.

IV)

Dvaitin

No Adhyasa

You are really limited

Birth, death, rebirth real

No Adhyasa possible

V)

Advaitin

There is Moola Ajnanam, ignorance of self, real I in life

Manifests in the form of superimposition of real and unreal

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Siddhantin :

• Logically mistake not possible, but still it is there.

Mistake - Superimposition

Take Atma as Anatma Take Anatma for Atma

Superimposition not possible

Atma on Anatma Anatma on Atma Anatma on Anatma

Vishaya Vishayi

a) Prakashya – Illumined b) Drishyamc) Aneka – Manyd) Anitya – Impermanente) Jadam – Insentient

a) Prakashaka - Illuminatorb) Drk – Seerc) Eka – One d) Nitya – Eternale) Sentient – Chetanam

• Both exclusive, Adhyasa is logically, rationally not possible.

• Life does not go by logic, rationality.

VI) Purva Pakshi :

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Shankara :

• Adhyasa is not a logical possibility but confusion is experienced.

Example :

a) I am Tall :

I Tall

Atma Dharma of Body

Right expression :

• I see tallness of body.

b) I am born on :

• Artha Adhyasa.

• Conduct whole life as though we are body.

c) Body knows :

• Cognises – Atma

• Superimpose attribute of Atma on Anatma.

d) I am Ignorant :

I Ignorant

All knowledge Attribute of Anatma

• Insentiency of Anatma superimposed on Atma.

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e) I - Atma Am :

• Sakshi of all objects in the Universe but yet there is Adhyasa.

• Knower of body, here and there assumes travel upon himself = Adhyasa.

• I am not the body, I am witness to travel of the body.

• Awareness of seer consciousness, knower consciousness pervades the pot, objects and brings it under its light.

• I see space, time, I am not space, time.

• Therefore how I can take I am born or will die.

I am Body

- Knower of here and there- Don’t travel

- Travels here and there- I say I travel

• Insentiency of Anatma, superimposed on Atma.

Time – Space

- Property of Body- Janma, Marana belong to

body which gets manifest, unmanifest in time

- Not property of Atma witness.

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• Properties of Anatma – body, superimposed on Atma.

• I say : I am born on….

• Suffering, enjoying pleasure, are property of the mind.

• If I am the mind, I wont know pleasure, pain.

• Eyes can’t see themselves.

• Mind can’t know itself.

• See outside the eyes, mind.

• Mind can’t know its cheerfulness or sorrow.

f)

Adhyasa :

• Attributes of body – mind taken as Atmas attributes, pure Chaitanyam.

Sakshi Mind / Ego I

- Knows the mind all the time- Eternal knower- Knower, light - Real experiencer

- Changing knower of the 5 sense objects.

- Congnises world of objects.- Perceiver, feeler, thinker.

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Example :

Pot Is Chain is

Isness - Not attribute of Pot or Chain

• Isness attribute of clay or gold.

Outside Inside

- Clay, space, gold- Artha Adhyasa

- Cognision of Pot, Pot space, Pot time

- Jnana Adhyasa- Mind manufactures

knowledge of Pot.- My being, imputed to Pot.

• Isness is derived from Atma and imputed to Pot, body, mind, world.

• I lend isness to the body – mind, sense organs, world and make them stand as though they are independently existing.

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VII)Vishaya Vishayi

- Is an appearance, Mithya, come and go.

- We are sure world is.

- Atma – always is changeless –eternal.

- We doubt existence of Atma

Sukham :

• We assume happiness belongs to objects of the world.

• Procure objects.

• There is lack of discrimination between Atma and Anatma.

• There is Mithuni Karanam – mix-up.

VIII)

Mixture is Adhyasa

Atma Anatma – Body / World

- Dharmi- Has attributes of Awareness,

existence, beingness, its nature.

- Dharmi- Has attributes

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Satya – Satyam Satya – Anruta

- No Mixup - Mithuni Karanam

Sankhya :

• Atma – Anatma – both Satyam.

• Confusion between 2 Satya Vastus.

• Elimination of this Adhyasa is Moksha.

Baudha :

• Asatya – Asatya - Adhyasa.

VIII) Vedantin :

• Satya – Anruta Mithuni Karanam.

• Real – Unreal, mix up.

• Atma – Anatma, mix up.

• Waker – dreamer, mix up.

• 2 levels.

Primary fact Body – Mind world

- I am awareness- Nirvikaram

- Come latter as objects of awareness

- Savikaram

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• Thought is movement in the background of awareness.

• As movement, it is an appearance, not a thing, Savikaram.

Mind comes

With sense organs Without sense organs Mind in passive, resolved, unmanifest condition

- Called waking state - Called dream state - Called sleep- Moola Avidya

I am

- Eternal - Not recognisable- Without Body / Mind / Intellect

Then relative mind in

Dream Sleep Waking

I am is first

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• Every thought is movement in awareness, me.

• Sarva Buddhi Pratyaya Sakshi Atma.

Yoga students

Realise quiet mind in the background of awareness

Samsarga Adhyasa :

• I take thought to be myself.

• Desire thought in the mind.

• I take myself to be the desirer.

• Mind comes in Karana Shariram, Chit Akasha = Jiva.

• Jiva takes bodies and drops

↓

World = Cycle of birth – death

• I am awareness, God, Consciousness.

• As soon as I wake up, Adhyasa starts, suffering starts.

• Break the Adhyasa, have freedom from thoughts = Moksha.

• Churning of Atma Vidya in the mind = Mananam.

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• Don’t be totally identified with the thought as the self, it is only a reflection of the self = Real Yoga, Practiced in waking.

• Thought is a phenomena, an appearance.

• Meditation becomes easy once you have Satya – Anruta Mithuni Karanam Jnanam.

• Thought is a phenomenon, unreal, appearance.

• Death of body – physical level.

• Thought – Chid – Akasha level.

• Atma – Paramartika level.

Being

Mix up = Adhyasa

Primary fact Appearance in Consciousness

I am Thought

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• If Ajnanam is real, it will never end.

• Unreal ignorance is the cause which ends in Atma Jnanam.

Satya – Anruta mixup Agyanam

- Effect- Adhyasa comes and goes

- Cause- Not real- Mithya- Goes away with Atma Jnanam- Anaadi but Sa-Antah

Ajnanam In Sravanam

- Karanam - One Atma can touch another Atma.

Look at understanding of an object

Correctly Wrongly

- Prama- Mithya Jnanam

- Bramaha- Delusion- Wrong, Mithya Ajnanam

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• Both Jnana knowing.

• Knowingness is Atmas property.

Satya Jnanam Mithya Jnanam

- Right knowledge - Wrong knowledge / understanding

- Cause of superimposing

• Adhyasa is at level of Jnanam.

Real Unreal

Atma Body – Mind

• Ishvara required to explain the world.

• Shastra required to understand Atma, eye of Atma.

• Shastra Darshanam = Atma Darshanam.

Unreal Real

- Appears in time and disappears in Time

- 3 states of mind

- Always existing - Timeless- Turiyam

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Body is a Notion What exists

- We give Pancha Butas a special status, mother, father.

- Panchabutas- Anaadi

• Identification with body – mind is primary Adhyasa.

Lower I Higher I

- Ego I- Deha Adhyasa- Unreal- Continue to live with

Adhyasa because of Prarabda.

- Atma I

• Aham – Idam Mama Eva Iti Naisargikam Loka Vyavahara.

Purva Pakshi :

• Adhyasa not logical.

Shankara :

• Not Pramana Siddha but Anubhava Siddha.

Adhyasa :

• Not Pratyaksha, Anumana Siddham but Anubhava Pramana Siddham, established by experience.

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• By employing means of cognition, there should be no Adhyasa.

• Beyond sleep state is my real nature, Svarupam.

• Our experience in life shows that there is plenty of Adhyasa.

Satya – Anruta Mithuni Karanam

Aham Mama

In Vyavahara

What is the Locus of Ghata Jnanam?

I Pot

- Locus is I- Object of Ghata Jnanam is in me.- World is in me- Born in I, Buddhi not in Ghata

Desha.- Universe exists in me.

- Outside is clay

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• I am the centre of cosmos.

Today

Idam Shariram Atma is Speculation Aham

- Very Real - Primary fact- Mixed up with Idam

I am the all = Fact

I – alone am appearing as the cosmos

Idam does not exist outside of I

• Today, you give reality to the body, mind, world.

• What a big blunder?

Relationships real

Idam – body, real

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• What is correct understanding?

o I am the awareness, Chaitanyam.

• When we wake up what arises first?

Sun of awareness first

Consciousness first

“I am”(Reflection of Chidabhasa)

Notice this first

I – Awareness formed in the mind

I – Ego – formed in the Mind -Chidabhasa

Thought I am is born (Primary reflection – False I – Ego I)

Illumines the body

I am identified with the body, become perceiver

Perceived Body becomes

Aham

Perceived World becomes

Idam

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Next Adhyasa :

• What is connected to body.

• Mame Idam

• This car, wealth, other,.. Belongs to me.

• Other Artha Adhyasas.

• All objects of the world connected with body I – Aham.

• Atma connected with car, wealth via the body

• Body has wife, money, children not Atma.

• All objects are as though connected with Atma, false connection to be broken by clear understanding of Adhyasa.

Aham Idam

- Atma- Fact- Seer- Satyam

- Object – Body, Mind, World- Seen- Artha Adhyasa- Unreal, Anuruddha- Borrows existence- Taken as independently

existing because of confusion, mistake, Adhyasa.

- 1st Artha Adhyasa = Body

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• What is connected with the body is connected with Atma = Wrong notion in the mind (Needs to be broken by clear understanding of Adhyasa).

Connected – Adhyasa with the body

Samsarga Adhyasa

Mama - Idam

Mama – Idam Adhyasa

Leads to Samsarga Adhyasa of objects

Artha Adhyasa of body

Loka – Manushya Vyavahara

• Worldly interactions possible only because of Adhyasa.

• Hence worldly transactions apparently real, not really real.

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• This is strength of Atma Jnanam, can face anything in life, you know your real home, without Adhyasa, Aham Brahma Asmi.

IX) When did Adhyasa begin?

• Rope – Mistaken as Snake.

• Samskara of Rope and snake must be there, then only Adhyasa possible.

• Ajnani :

o Body is all the experience.

o Does not know Atma through scriptures.

• How Adhyasa is possible?

• Earlier knowledge of snake is foundation of present mistake.

• At age 5, got snake knowledge, got samskara.

• When I woke up Adhyasa is there, when I slept Adhyasa continues.

• Takes us to earlier births when we have lived with ignorance of Atma – I.

• If Atma Jnanam is there, no birth at all for me, the real I.

X) Is it possible to eliminate Adhyasa?

Example :

Name Person

Adhyasa

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• In Sannyasa, name changed.

• With Viveka, its possible to drop identification with name, status.

Example :

• New wedded girl, learns to take on new identification with husbands name.

• I am Kshatriya / Yoga teacher / IIT, Married.. Are all expansion of Adhyasas.

• Adjusting thinking process is dropping or expanding Adhyasa.

X) I am a human being, w.r.t. body.

• I am a pure being.. No Adhyasa.

• I am a living being, associate with Prana.

• Feel one-ness with all living beings is dropping all Adhyasas, which a Mahatma is able to do.

I am a being

No Adhyasa

Truth

Sense of self

Revealed by Upanishad

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• Pay close attention to discrimination between real and unreal, work on it, get rid of Adhyasa.

• As a being, all beings are included in you.

• Poornam Adah… Poornam Idam…

That is Whole, this is Whole ; from the Whole, the Whole becomes manifest. From the Whole, when theWhole is negated, what remains is again the Whole.

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Lecture 4

Brahma Sutra :

Hence (is to be undertaken) thereafter a deliberation on Brahman. [I – I – 1]

1) Purva Pakshi :

• Shastram Na Arambaniam.

• For Dvaitin, reality is the truth.

• Because of attraction to things, it makes us live in duality and take them to be real.

• Concepts in mind, make us live in reality of duality.

• Shastra teaches us one-ness, Advaitam, and one learns to abide in it.

• Purva Pakshi is Adversary in heart, Bandah is real.

• Objection to Vichara is strong, because duality put in highest Pedestal.

• Atma Jnanam – will liberate.

In Duality :

Know things as they are

There is limitation in the vision of the Individual

55

• Purva Pakshi wants to put stay order, don’t start Shastra Vichara.

• It won’t eliminate Ajnanam.

2) Advaitin :

a) Rope – Snake example :

Perform Karma

Do Upasana

Gain grace of Lord

Ajnanam Adhyasa

Cause Effect

Jnanam

Samanyam – General Jnanam Visesha Ajnanam

- Something is there - Miss Truth, Miss Rope- See it as snake - Mind superimposes snake

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• Total ignorance = Bliss

Ajnanam

Partial knowledge, not total

Adhyasa

Stick, Mala

Caused by Ajnana

Put light on

Ignorance gone

Samanya Jnanam Visesha AjnanamCause of Adhyasa, superimposition

Specific nature not known

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• Jnanam eliminates Ajnanam.

b) Atma – Ajnanam :

Atma

Samanya Jnanam Visesha Ajnanam

- “I am” – existence, Sat known.

- In Sat – chit – Ananda, Adyasa, superimposition happens.

Ignorance

Chit

I am knower, consciousness unknown

• We are ignorant and don’t know we are ignorant = Samsara.

• Dukham of mind, Vrutti, superimposed on ever existing Sat Chit Ananda Atma.

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• Jnanam eliminates Ajnanam.

b) Atma – Ajnanam :

• Agyanam not removed by Karma, Upasana.

• Brahma Vichara has to be done.

• We say Adhyasa is illogical but it is there experientially.

• Agyanam is not Pramana Siddham, cognition.

• We all experience insecurity, fear, hence don’t close door on Vichara.

Shastra :

• You are Brahman, Tat Tvam Asi, nondual, one without a second.

In Life :

• I am Karta, Bokta, limited, Pratyaksham, seen, fact.

Address the cause

Agyanam

Shastra Anubhava

Fact Experience

Gap exists

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• Sraddha, Bhakti ok in the beginning of spiritual study.

• Have to understand what Shastra revealing about my nature as Sat – Chit – Ananda.

• Paurusheya Jnanam conclusion based on earlier experiences, Samskaras, and what I see now.

Samskara Pratyaksham

Mind responds

• Mind (Instrument for Jiva) = Memory bag of earlier experiences.

• Memory = Faculty

• Responds to a flower, optical sensation.

All Actions

Result of memory + stimulus from outside world

Paurusheya Jnanam

- Fact- Prama

- Illusion- Brahmaha

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• All knowledge is response of memory.

• Pramada = Forgetfulness

• If eyesight defective, stimulus incomplete.

• Though Adhyasa illogical, it is experienced.

Stimulus there

Memory missing

Synthesis incomplete

Conclusion wrong “Pramada”

Pot Pot is known

- Exists - Sat

- Shines- Chit- Knower

• Pot enters a field of knowingness.

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Vedanta :

• Don’t separate Sat – being from knowing Chit.

Iron Kshetram

- Magnetised – field - Powered in field of Kshetrajna

• Inside divorced from outside, this is a mistake in cognition.

Normal Vision

Being Inside Knowing outside

I Know Pot

- Inside- Bhati

- Outside- Asti

Brahman Ignorance

- Sat Chit Ananda (Truth), one entity - I exist no one doubts- Existence = Knowingness not known- This is ignorance

- Adhyasa- Responsible for divorcing Sat from

Chit

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• I fail to say – I am Jnana Svarupa, Chit Svarupa.

• Divorcing knowing from being in sleep is ignorance, Moola Ajnanam.

• Right knowledge – being and knowing can never be divorced.

• Sat - Chit, Asti – Bhati, together always.

• No situation where pot is, and never shines.

• Priya – Apriya

• Raaga – Dvesha

• Sukha – Dukha

• Head – Tail

Sukham Jagrat

- Fundamental to Atma- Sleep state

- Sukham – Dukham mixture- For Ego I, False I…

Always in pairs

Nama Rupa

- w.r.t. organ of speech - w.r.t. cognition

Gap exists

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Atma Anatma

- Asti, Bhati, Priyam- Beingness, loaded to space

of consciousness- Sentient- Anatma dharma of Dukham

superimposed on Atma- Real

- Nama, Rupa- Deha, Manaha- Jadam- Does not know- Mind has Dukham, not

objects- Unreal

Mutual mixing up / superimposition

Bondage

Samsara

• Adhyasa has basis on Aviveka, ignorance.

• Agyana, Maya can make anything possible.

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3 Adhyasas

Artha Jnana Samsarga

- Abhimana in Body- Aham Deha, Idam- Don’t say :

I am this body, this body I am.

- Person with identification to a body.

- I am tall, strong- Superimposition

between objects.- Goes only by

Sakshatkara, direct experience of self.

- Abhimana in the mind- Superimposition

between 2 impulses of knowledge

- Pot is

- Mama – Idam- More important - Eliminated by Vairagya,

Viveka.- Live in a house but

don’t get carried away as my house.

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Adhyasa

Dharma I am the eyes Dharmi

- I am blind↓Atma

- Superimpose property of eyes on Atma, I am.

- Artha Adhyasa - I am

Correct statement :

• I know I am blind.

• I am the one who sees blindness.

• Atma can never be Ajnani.

• Blindness by superimposition becomes an handicap for Atma.

• Experience of world is based on Adhyasa.

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• Moksha also Adhyasa, but helps you to raise above Adhyasa.

• Shastriya Adhyasa :

Rituals, Upasana, Puja.

2 Pillars of Vyavahara

Aham Idam Mama Idam

- I am this body - My house, wealth, property, car, books Guru.

- Samsarga Adhyasa- Connection with Anatma

Aham Idam

- Atma- Real- Vastu

- Body- Unreal- Avastu - Idam Aham

- Artha Adhyasa

Vyavahara

I am the Body Body is I

- Adhyasa of Atma on Body- I see, hear…- Samsarga

- Adhyasa of Body on Atma- I am born- Artha

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2 Adhyasas

Atma on Anatma Anatma on Atma

- Samsarga Adhyasa- Never Artha Adhyasa- Atma – infinite, superimposed

on finite body.- Shining, knowingness taken as

property of body.- Knowingness, sense of touch,

taste, body gets from reflection of Atma in the Mind.

- There is connection between Atma and Deha through reflection in the mind.

- Body Parades as Atma- Atma – Sarvagyaha, Poornaha- Body here, there, finite- Body is I, is Adhyasa.

- Artha Adhyasa- Deha superimposed on Atma- I am born, die- I am the body

↓Artha

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Atma Adhyasa

Deha Manaha Jagat

Practice Viveka :

• Atma ever free.

Adhyasa

Atma Vastu Anatma Vastu

Mind – Body world

• Sruti Vakhyams alone can give you a glimpse of the truth.

Brahma Sutra eliminates 2 Adhyasas

Aham - Idam Mama - Idam

- By Sakshatkara- Artha Adhyasa

- By Viveka Vairagyam- Samsarga Adhyasa

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• Nama is given to differentiate one body identified person from another body identified person, serves practical purpose.

• Body comes to light in the wake of “I am”.

Superimposition

Perceiver “I am” Perceived body

Gita :

Identifies with perceived body

I am

The Purusa, seated in Prakirti, experiences the qualities born of Prakirti; attachment to thequalities is the cause of his birth in good and evil wombs. [Chapter 13 - Verse 22]

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Sankhya :

• Satya – Satya Mithuni Karanam.

• Purusha – Prakrti both real

• Not acceptable by Shankara.

Nyaya – Veiseshika :

• Accept Satya – Satya Adhyasa.

Purusha Prakrti

- Jiva- Sense of “I am“- Satyam

- Body- Product of 5 elements- Mithya

No Bondage

Cognitively separate Purusha, Prakrti

Adhyasa due to Aviveka

Both remain

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Karma – Mimamsakas :

• Adhyasa not acceptable.

Bandha :

• Asatya – Asatya Mithuni Karanam (Coupling).

• Unreal – Unreal

Shunya – Kshanika Vigyana Vadin :

• Only Jnana Adhyasa.

• No Artha Adhyasa.

Artha Jnana

- Object- Realist- Only Arthas real- Jnana secondary

- Cognition - Idealist- Only Jnana Satyam- Artha Unreal- No Pot outside, only

knowledge consciousness of world, Kshanikam.

- Gives sense of continuity because of frequency

- Pot knowledge alone appears as pot outside.

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Kshanika Vedantin

- Outside nothing- No Artha Adhyasa

- Outside is Brahman- Satyam = What persists in 3

periods of time, Chaitanyam.- Momentary thoughts are

Kshanikam.

Keshanika Vigyana Vadin

Pravritti Vigyana Alaya Vigyana

- Knowledge of Pot appears as though outside.

- Unreal Deha

- All knowledge is centered around I.

- Object outside evokes thought response, “Ego I”

- Unreal Aham

• Anruta – Anruta false – false.

• Mithuni Karanam.

• All Jnana Adhyasa

• Not Acceptable to Shankara.

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Shankara

Aham Atma Ghata

- Real- Satyam

- Anrutam- Unreal- Mithya

• I – alone appears as Pot – world.

• Satya – Anrutha Mithuni Karanam.

Shankara

Aham Ahamkara

- Satyam- Real- Adhishtana Tattvam

- Ego – I, Mind- Mithya- Identified with Body,

Mind, world

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Antahkaranam – 4 Levels

• Aham – wrongly identified with Ahamkara is Adhyasa, Satyam – Anrute MithuniKritvam.

• Adhyasa is basis for Sarva Vyavahara.

Manaha

Buddhi

Chitta Memory

Ego I - Consciousness

Emotions

Intellect

Memory

Ahamkara

Reality – Sense of I in Adhishtanam Chaitanyam

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Ajnani :

• Most powerful Example of Adhyasa.

• I am the Body.

Drk Drishyam

- Satyam- Sentient- Luminous- Knows itself and others

through the window of Mind.

- Mithya- Jadam- Non Luminous- Can’t know itself or know

anything else.

I Body

- Drk- Sentient

- Drishyam- Jadam

Ratna Prabhakara Method :

• What is Karanam of Adhyasa?

• Mithya Jnanam.

• In Awareness, body walking, talking, eating, transacting.

• I am not aware of the light of consciousness, awareness = Agyanam.

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• Agyanam is eliminated by Atma Jnanam.

Appears

Cant say its non-existent

Body – Mind – World – Anatma

Effect

Agyanam - Ignorance

- Causes Adhyasa- Shows effect- Anirvachaniam- Karma gives Punyam, get

opportunity for Jnanam.

- Eliminated by Jnanam- Therefore, not real- Has no beginning but

ends.

Agyanam - Neither

Sat Asat But is Anirvachaniam

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Example :

Is it

Absence of Jnanam Something which opposes Jnanam

Agyanam

Tamaha - Darkness

- Absence of Prakasha, light- Abava Rupam- Ramanujacharya

- Bava Rupa- Opposes Prakasham- Mithya- Not Satyam- Within Vyavahara- Must be eliminated- Jnana Nivartaye- Gain knowledge, eliminate

Agyanam.

- Throw out Darkness by lighting lamp of Atma in the Buddhi.

- Chaitanya Maha Prabhu, Krishna consciousness.

- Tamaha is Bava Rupam- Dvaitin

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Bava Rupam Reason :

• In Bhagavatam – Krishna goes to Patala loka with discuss.

• It is dark.

• Remembers his discus.

• All darkness eliminated.

• Tamas, Bava Rupa, sitting there.

• Remember Atma, difficult but Tamas will go.

Shankara :

• Takes no position on Agyanam as Bava or Abava Rupam

• Agyana ultimately Mithya Bava Rupa in context of Vyavahara.

• Agyanam, not Satyam.

• Satya – Anrutha Mithuni Karanam caused by Agyana which is Mithya.

• Jnanam = Nimittam, instrument, cause to eliminate Agyanam.

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Lecture 5

1)Aham – Identification - Abhimana

- Manushya- Artha Adhyasa

- My house- Samsarga Adhyasa

Our self image is based on

Body Mind Relationships Possessions

- Tall- Fair- Beautiful

- Intelligent - I – know prime minister, doctors, lawyer

- I have big house, car, company

3 Primary Adhyasa

Artha Jnana Samsarga

I am the body I am tall I have house, car

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• Adhyasa caused by Mithya Jnana Nimitta.

• In I

↓

This-ness is all together absent = Jnanam.

• What is Mithya Jnanam?

Knowledge False Knowledge

Understanding, conception Misconception

• Aham – I – has no identity (Self image)

• What is content of Aham? All Adhyasas, all Idam element.

I) Male / Female – Gender identification = Self Image

= Idam elements.

II) Nama

III) Money in the bank – Always Idam

– Can’t carry to sleep, next world.

• Rich only if you remember your bank balance.

IV) Waker I, Dreamer I, Sleeper I = Abhimana.

• Drop it, own up Turiyam as Svarupam, pure consciousness, Adhishtanam of universe (Known from scriptures).

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• Aham – always self evident, pure Awareness.

• Realisation is simple, easy.

• Non – self enters to constitute self – image.

• This is Moksha, freedom through Atma Jnanam here and now.

• Entire self image is Adhyasa.

I – Aham Vrutti World

- Existence, pure, Adhishtana - Superimposition

Without Adhishtanam Superimposition not possible

- Waker- Atma (Awareness)

- Dream- Self image of waker

Kshanika Vigyana Vada :

• No Adhishtanam at all.

• Anrutha – Anrutha Mithuni Karanam.

• Attaching Idam into Aham = Mithya Jnanam.

Atma Jnanam Anatma Jnanam

- Pure Jnanam- General awareness

- Mithya Jnanam- Nimitta

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• Vachaspati Mishra refuses to take Mithya Jnanam as Nimitta

= Mithya Ajnanam

= Bringing ignorance with a lot of effort.

• If no Mithya Ajnanam, no Adhyasa.

• How to get Rid of Mithya Jnanam from “I”?

• Strip yourself, stand utterly naked.

• I am what I am, not attached to this or that.

• Then you are not becoming something else.

Body – Mind I – Awareness

- Goes to sleep - Does not have 3 conditions of waking, dream, sleep

Make a list…

- What I am not- Ego, mind, body not me

- What all not mine

83

• Mithya Jnanam is Nimitta for Adhyasa.

• Element of wrong understanding in Jnanam is – Mithya Jnanam.

Taittriya Upanishad :

Something

You see You know Other than you

- Artha - Jnana - Taken as part of I = Ajnanam in our life.

Anatma

Om, the knower of Brahman attains the Supreme. With reference to that, is the followinghymn recited: Brahman is the truth, knowledge and infinity. He who knows it as existing in thecave of the heart in the transcendent Akasa, realises all his desires along with omniscientBrahman. [2 - 1 - 1]

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• Jnanam conditioned by what shines in it (Totality) = Anrutha.

Shines in consciousness and conditions

Total time, space, objects

Jnanam – awareness

Satyam Anruruddha

- Jnanam- Purusha- Poorna Brahma- Brahma, Shuddha Jnanam- Undifferentiated knowledge

- Totality- Brought to light by Jnanam- Jneya w.r.t. Jnanam- Jneya conditions Jnanam by

way of identification

Called Ishvara

Identifies with total Anatma (Desha, Kala, Vastu)

Purusha

• Unless there is Adhyasa, even Ishvara can’t be established.

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• Without I am, no sense of time – space – objects.

• Vyashti Desha – Kala – Vastu comes to light = Sphuranam.

• I am - comes from Samanya Chaitanyam, undifferentiated knowledge.

Adhyasa

Vyashti Samashti

- Jiva- Begins with I am which

rises from the reality.- Everything shines after…

Anubhati

- Ishvara- Totality

Shuddha Jnanam Adhyasa Mithya Jnanam

Unconditioned knowledge Conditioned knowledge

• In Mithya Jnanam, have division of Jiva and Ishvara.

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• Undifferentiated knowledge is awareness, knowingness, Nirupadhika Jnanam = Satyam Brahma.

• Satya Vastu sullied by Adhyasa then it becomes Mithya Jnanam.

• Eliminating Adhyasa from Mithya Jnanam and making it pure apparently = Moksha, transcend death.

• In Anadhyastha Jnanam, undifferentiated Jnanam, knowingness absolute, one crosses Samsara, pairs of opposites of pleasure and pain.

Shuddha Jnanam appears Mithya, Adhyastha Rupa

Jiva Ishvara

Mithya Jnanam Drop Adhyasa

Eliminates Samsara Gain Moksha

Karyam, Many forms

Snake, Pipe, Mala

Effect of IgnoranceIgnorance Rope Agyanam

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Adhyasa Agyanam

1) Bahu Rupa2) Nimitta, Naimittika, Karya,

Agyanam3) Rope Snake4) I am the body Mithya

Jnanam, in Anatma

1) Eka Rupa2) Naisargika Karana Agyanam3) Rope 4) I don’t know self evident

Atma, as My real self

Why there is ignorance of Rope?

• Because of Pramana – Prameya Sannikarsha Abhava.

Pramanam Prameya

Eye sight Rope

• Sannikarsha = Perfect contact

= Rope knowledge

• Sannikarsha Abhava = Abava of perfect contact.

• What is reason for Abava?

88

How Adhyasa happens?

I) Defective eyesight

II) Partial darkness = Veils

III) Sadrushya Jnanam – In memory, similar to general knowledge of snake.

IV) See Sarpah

V) Fear comes

• Agyana + Adhyasa – happen daily

• How is Atma Adhyasa?

Due to partial veiling, partial darkness

Adhyasa is effect

Agyanam

Mandah Andahkara

Covering factor

89

I) Naisargikoyam :

• It is there from birth.

• Atma Agyana is there since birth.

II) Sannikarsha Abava :

• Can’t know Atma by any means, Indriya Agochara.

• Sannikarsha bava ruled out, no correct knowledge of “I am”.

III) Agyana is there without any cause of the world.

• Anaadi.

• When, where, can’t answer.

• Time, space are after effects, products of ignorance.

• How time comes?

• “Eternally, there is only now, it can’t be sense of time.

• Past was now, future will be now, now is now.

• Now, can only be sense of presence of being not sense of time.

• Time and space are products of mind.

• Now, is eternally now, in it there is no sense of time.

Atma Anatma

Anatma Atma

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• Memory = Spreading of mind in Time scale.

• My mind memorises what happened yesterday, 25 years ago, by repeated thinking.

• Spread of mind alone is called time scale.

• Mind spreads as a movement and establishes the time scale.

• Time expands to past, future, forgets present.

• Without thoughts in the mind, no time or space division.

• Shankara is beyond Einstein.

• In time – space, Atma Agyanam is in full swing.

• Desha, Kala, becomes distinct from Atma.

• I am Atma, Sat, in which Desha, Kala comes and goes.

• Desha, Kala, are after effects of Agyanam.

• Can’t ask when, where w.r.t. Agyana.

• Only way to explain Agyanam is Naisargika, by nature it is there.

Bring thoughts, memory into picture

In now, presence of Chaitanyam

91

• Ignorance is basis of Desha – Kala.

• Agyana is for no reason, Naisarga, Sahaja, Responsible for Adhyasa.

• Naisargikam Loka Vyavahara.

• I am body, is natural, Naisargika Adhyasa, in the field of transactions.

Shastra Adhyasa :

• Be human not an animal.

• Shastric duties to Brahmachari, Grihasta, Sanyasi… Shastriya Adhyasa.

Atma Agyana (Ignorance)

Atma - Exists

Desha – Kala appear in Sat Atma

Atma We say

- Akarta - I am Grihasta, how can I be Akarta.- Be open to knowledge, don’t

armour with Agyanam, ignorance.

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• Family person is Adhyasa, not opposed to Atma.

• Shastriya Adhyasa helps person to conduct himself well in society.

• Live life according to the truth of Atma not as false ego, impressions, notions.

• Father, student, lawyer are incidental experiences, I am eternal Atma.

• Atma Svarupa not Grihasta or Sanyasi, it is Pseudo reality.

• Head of house, Ashram = Adhyasa.

3 Adhyasas

Naisargika Laukika Shastra

- Atma Agyana- There from birth

- Human, Rope Snake - Doing ritualsPurva Pakshi :

- Brahman, Atma, also names

- Formless- Nama Adhyasa

Any description comes from

Perception Memory

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Factors of cognition

Sense Organs Light Stimulus outside

• Cognitions can’t grasp truth.

Pot Atma / Brahman / Reality

- Cognition - Negation, not positive description.- Deha, Kala, Vastu Paricheda

Rahitam (Limitless)- Transcends

Space :

• Contains everything in it.

• Karyam.

• Limits itself, originates from Atma, can’t limit Karanam.

• Reality can’t be contained in space.

• Reality, not different from your own structure, it is your essential content, your true self.

• Brahman, Atma, not name, not Adhyasa.

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Purva Pakshi :

• What is Adhyasa with a name? What is the thing called Atma? Trapping question.

Rule :

• Lakshana Pramanabyam Vastu Siddhi.

• For Adhyasa what is Lakshan and Pramana?

• If Siddanti gives Lakshana and Pramana, then Adhyasa becomes real.

• It can’t be eliminated by Jnana or Vichara.

• Only Agyanam is eliminated by Jnanam.

Vastu established by

Lakshana Pramana

Verbal description Source of cognition

ShabdaInferencePerception

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Example :

• Dirt in the Chair – I come to know.

• Must clean, karma.

Shankara :

• Adhyasa is not Pramana Siddham.

• Adhyasa is Anubhava Siddham.

• It is there in our life experientially.

• Adhyasa, Agyana, is Sat, Asat Vilakshanam.

• It is there in our lives and binds.

• It can be eliminated by Jnanam.

Movie :

• Not real

• When light in the movie is gone.

Not Sat Not Asat

- Pramanas won’t work - Can negate as Nonexistence

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• What is definition of Adhyasa?

• Smruti Rupa Paratra Purva Drishta Adhyasa Avabasaha.

Tuchyam Mithya Satyam

- Nonexistence- Horns of Rabbit- No need of Shastra

- Appearance- Time- Dissappears in sleep- World appears in waking

- Existent

Adhyasa Bhasa

- Ava Basaha, Pratiti- Appears- Unreal- Gets negated

- Truth- Awareness

• Cognition in light of awareness.

• What gets negated by Jnanam = Avabhasa.

Avabhasa

Negated by knowledge, understanding

Cognition

97

• Appearance taken to be real because of Agyanam.

• Negated by knowledge of Adhishtanam.

• Bondage is false understanding in the mind.

Cognition ultimately negated

Paratatra Avabhasaha

Cognition

On What? Of What?

Shunyavadi :- No ground, Adhishtanam

Advaitin :- On Satya Adhishtanam,

Brahman

World seen

98

• World is not what is appears to be.

Cognition - Errors

On Rope On Brahman, Adhishtanam

Snake Seen

Snake appearing on

Snake Rope

- Bhasa - Avabhasa- Ground for false

cognition, superimposition

99

• On which you superimpose is called Paratra Avabhasa.

Ratna Prabhakara :

• Branti – Avabhasa – cognition.

Superimposition not physical but mental level

Pure Consciousness – I Adhishtanam

Waker I appears on

Shukti Rajata

Shell Silver

• Cognition of silver on shell = Artha Adhyasa.

Say : This is silverDon’t say : Shell is silver

Appearance of silver cognition on Idam

Jnana Adhyasa

100

See Adhyasa

Absence of Rajata Jnanam = Ignorance = Ground for superimposition

Superimpose

Rajatani (Silver) Cognition of Rajatam on Cognition of Idam = Jnana

Adhyasa- On Idam- Artha Adhyasa

Adhikaranam - Ground

Right substratum Ayogya / Paratara

- See silver in silver shop - Inappropriate ground.- Shell

101

See Adhyasa

On Absence of Brahma Jnanam = Ignorance = Ground for Superimposition

= Thisness = Substratum

• If there is nothing = Shunyavada, no Adhyasa.

• There is something = Brahman.

• In Absence of knowledge of Brahman, consciousness = Ignorance – It upholds the world (Like Silver – on Shell).

• Smruti Rupa = Rajata – Silver contributed by the mind.

• Adhikaranam alone becomes real = Advaitam.

• Dvaitin in mortal fear of accepting any Avabhasa.

Dvaitin :

• Silver is real.

• Seeing real silver

• Adhyasa is memory for Dvaitin.

• Memory is right, not false.

• Contribution of memory.

• Outside no silver.

• Samskara of the mind

• Silver memory.

102

Lecture 6

Shankara Purva Pakshi

- Adhyasa not Yukti Siddha but Anubhaa Siddha

- Not derived rationally- Not Pramana Siddha, not means of

cognition.- Our experience Validates Adhyasa.- We do not use proper means for

cognition.- Agyana is responsible for wrong

notions, Adhyasa.- Adhyasa is Anubava Siddha

- No Adhyasa- No Vichara required

• Adhyasa like Agyanam is Sat – Asat Vilakshanam.

Adhyasa - superimposition

Sat Asat Vilakshanam

- If it is sat, it can’t be eliminated by Jnanam of the reality.

- Won’t be experienced - Experienced, appears, can be negated.

103

Gita :

The unreal has no existence; there is no non-existence of the Real; the truth about both thesehas been seen by the knowers of the Truth (or the seers of the Essence).[Chapter 2 - Verse 16]

World

Not Sat Not Asat Both

- Not experienced in sleep.

- Changes- Negated

- It binds - Can’t say its not

there, appears

Vilakshanam

- Not acceptable - Sat – Excludes Asat- Asat – Excludes Sat - Can’t combine

- Mithya- Appears- Can be

negated by knowledge.

104

• Sat – Asat – Vilakshanam – World, Agyanam, Adhyasa :

Established only by human experience.

Definition of Adhyasa :

• Smruti Rupa, Parata Purva Drishta, Avabhasa, Superimposition.

• Bhasa = Appearance, shines, comes to light.

• Bhasa = Snake seen on rope.

• 3 states = Bhasaha – Shines, appears on Atma.

Bhasa

- Can’t be validated as true.

- Can be negated, repudiated by knowledge of substratum Rope, Atma.

- Avasanno Nama

• That is called Mithya Jnanam, Adhyasa, Agyanam.

• Comes to be known, becomes object of knowledge of Atma, Chaitanyam.

• We see, know, cognize, world (Like snake).

• Brahmanata = Continues to the cognized for sometime, not for fraction of a second.

• Bhasa does not establish reality.

• Atma Bhasate, self evident, shining reality, I am, is fact of experience, world appearance, unreal.

105

I am Jagat

- Fact of experience- Bhasa- Can never negate- Atma never negated- Satyam- I am – real – truth – Paramartika

Satyam.

- Avabasa, Adhyasa- Body, Mind, World also experienced- Not equal reality, only Vyavaharikam,

Mithya - Can be negated in sleep- Continued cognition of the world is

negated.Example :

- Bhasamana of dream world negated in waking and sleep.

Example :- Bhasamana of waking world negated

in dream and sleep.Adhyasa

- Not Bhasa - It is Avabhasa- Superimposition- Gets negated every

second

106

• What is origin of the world? Jagat is Karyam, what is Karanam?

• Before creation, where was the world, how was the world?

• What is erroneous perception? Khyati? Adhyasa?

All philosophers discuss 3 topics :

Vedanta :

• Pramana + Prameya are Mithya, not Satyam.

• Subject, object, both appearance, not real.

3 Topics

Subject Object Reality

- Pramata - Has means of

cognition, inference- Neiyayika- Plato

- Prameyam – World is real

- Veiseshika- God is real

- I am – Real- World – Appearance,

unreal

107

• Darshana = School of thought.

Kshanika :

• Pure, subjective idealist, Vigyanavadi.

Shunyavadi :

• Void = Reality, seen no where.

• No need of substratum to see something.

Mimamsaka :

• Ritualist.

• Avabhaso = Avasanno Bhasaha

= Paratra Avabhasa.

Reality Pramata, Prameyam

- Consciousness awareness- Atma Turiyam- Chaitanyam- Avyavaharyam- Where you see- Substratum- Bhasa

- Avabhasa- Appear, disappear- Rise and sink simultaneously- Not independent of each other- What you see – Mithya- Can’t find subject Pramata alone

without object.- 3 pairs, 3 states, subject – object- Subject – object is unreal.

108

• Bhasa = Not committed

• Avasanno = Negated.

Vedantin

What you see is false Where you see is real

• Paratra = Parasmin

o See that on something other than that.

o Abhasa seen on Substratum, not on void.

• Seeing negated and leaves something else in place, ground.

• Avabhasa :

o Serpent doesn’t exist, only appears.

o 3 states doesn’t exist, only appears.

109

Asat

Appears on Asat Appears on Sat

• Brahmanata :

o Shining, world comes in light of awareness.

o Just because a thing appears, seen as existing, it is not enough to make it real.

o Then serpent, world becomes real.

• Kevala Basamanata Satyatva Prayojakam Na Bavati.

• Only appearance not enough to make it real.

• Very important conclusion of Vedantin.

• Dream world appears, not real Jagat gets negated, not real.

- Shunyavadi- Ground = Shunya- Asat Khyati Vada- 3 states unreal

- Advaitin- Ground real- Turiyam real- Sat, Asat Bhasate- Sat – Khyati- Ground Atma remains- Seen negated

110

• Shell reflects sunlight, appears silver, unreal.

• Rope Snake – Origin is fear in the person.

2 qualities

Fear Desire greed

Example :- Rope Snake

Example :- Shell silver

Ego

Person

Smruti :

• What you remember.

• Silver coming from mind is superimposed.

• Remembrance is not Khyati, erroneous perception.

• It is Bhasa, not Smruti.

111

• Silver – is similar in memory, Smruti Rupaha.

Neiyayika :

• Silver seen in shell is same as silver in shop.

• Anyatha Khyati.

• What you see here is same elsewhere, not Asat, Sat.

• Satu – Satubhasate is Anyatha Khyati.

Motive of Shankara :

• Dismiss Asat, Jagat, Sat alone remains.

Sankhya :

Shankara :

• What is remembered is Asat, not anywhere now.

• When he saw, it was real, not while remembering.

• Drop all projections of the Mind.

• See reality as it is, pure consciousness, Sat, Ananda, Chit Svarupa, I am.

• Silver is projection of the mind.

• Any projection = Asat, Anyatha Khyati negated.

Atma Jagat

Satyam Satyam

112

• Mind has Anaadi Parampara of Samskaras, can’t establish beginning.

Purva Pakshi :

• Real silver remembered = Sat.

• See real silver only, no Mithya.

Applies to both

Artha Adhyasa Jnana Adhyasa

- Silver on shell- Object outside- Smruti Rupaha- Silver remembered - Cognition of this loaded

in the Mind.

- Knowledge of silver on knowledge of Shell.

- In the mind- Remembrance of silver

flashes.

This Adhyasa

Definition

113

• Smruti need not be real.

• Rubber serpent seen before – Unreal, remembered

• Neiyayika : Seen silver is real.

Ramanujam : 14th Century

• Jagat Satyatva Vadi.

• Some element of reality is in Jagat, shell.

• Atoms of silver everywhere.

• Few elements of silver in shell also.

• Silver you see is somewhat real.

• Anatma Jagat borrows reality from Sat Vastu.

• Silver you see is projection of the Mind.

Distinguish

Adhyasa Memory

Madhavacharya :

• Svapna is real, sent by Bhagavan.

114

Dakshinamurti Stotram :

• Svapna = Unreal.

• Mandukya Upanishad and Brihadaranyaka Upanishad – Svayam Jyoti Brahmana and Vichara Sagara – Chapter 6 resolves around Svapna.

• All 3 use Svapna example to prove Jagrat is unreal.

Purva Pakshi :

• Silver in the shop real.

• Smruti can be unreal.

• It is not reality of object which causes Adhyasa and is established in mind as Samskara which causes Adhyasa.

He who experiences at the time of realization his own immutable Self-in which the Self aloneplays as the universe of names and forms, like a city seen in a mirror, due to the Maya poweras though produced outside, as in a dream, to him, the divine teacher, Sri Dakshinamurthy, isthis prostration. [Verse 1]

115

• Purva Drishta Avabhasa = Seeing, Darshanam, Anubhava.

• Avabhasa = Appearance of silver is because of earlier experience.

Samskara causes Adhyasa

May be caused by real object

May be caused by unreal object

Every cognition is in

Desha Kala Vastu

Adhyasa

See Avasthu as Silver

Non silver seen as silver

• Bada, Dosha, negation is in Vastu Area.

• Smruti Rupa = Similar to memory of silver elsewhere.

116

Wrong

Vastu Desha Kala

• Silver in memory – similar – you project.

• Old Kala, superimposed now in current object.

- Non-silver seen as silver

- Silver seen in a place where its not there

- Old silver in shop, place correct

- Wrong- Silver time is current

now

Dream

- See nonexistence object - In a Desha- Not Yogya Desha- Not appropriate place

117

Example :

• Silver in shop – Yogya Desha.

• Silver in beach – Ayogya Desha, where it is not there.

Dream :

• See nonexistent object as existing.

• Not appropriate Desha.

• Avabhasa – Paratra = Vastu Dosha mentioned.

• Non Vastu seen as Vastu.

Ayogya Desha, Kala, VastuDrishyate

Smruti Rupa Purva Drishta Paratra

Ayogya Desha Ayogya Kala Vastu Dosha

Adhyasa

118

All pervading mistake

Vastu Mistake Desha Mistake Kala Mistake

- See Big elephant - See mountain- Cot should break

- 50 years in dream passes in few seconds

Wrongly

There is Desha, Kala

Correctly

See Object

Jagrat also

Ayogya Vastu Ayogya Desha Ayogya Kala

• See whole waking in a second on waking.

• Definition of Adhyasa incorporates Desha, Kala, Vastu.

• Samskara gives birth to a flash of cognition.

119

• Earlier Anubhava common factor for Smruti and Adhyasa.

• Memory and error not same.

• Silver seen is similar to the silver that is likely to be remembered, is the best definition of Adhyasa.

See silver outside Silver is object of cognition with locus of mind

Say this is silver Purva Anubhava = Source

Sees silver

Remembers silverPerson

• Purva Drishta Anubhava

↓

Nimitta for seeing the silver and remembering the silver.

AdhyasaSmruti

Common factor for

- Past Anubhava a must- Purva Anubhava Satyatvam

not required.

120

3 Dalas – Streams for Definition

Avabhasa / Paratara Smruti Rupa Purva Drishta

- Adhishtana Satyatvamestablished

- Ground for erroneous perception established

- See plurality of Jagat on Brahman

- See another thing in another.

- Silver not real- Connects Anaadi

Samskaras to experience- Samskara of seeing

plurality is there in the person

- Connects Adhyasa to Agyana.

- Anya Desha Adhyasa

- Adhyasa is there in real life

- See Purva Kala in Anya Kala

- Kala also is Adhyasa

Adhyasa

What you see Vastu is wrong Time you see is wrong Place you see is wrong

• Desha, Kala, Vastu wrong = Adhyasa.

Einstein :

• Universe is an appearance in the canvas of time – space.

121

Dream Universe :

• Appears in canvas of time – space.

Newton :

• Time – Space absolute, keep it aside.

• Absolute, does not change equation.

Shankara :

• Integrates time – Space – Objects.

Khyati Prakaranam – New Topic :

• Khyati = Erroneous perception.

I) Akhyati Vadi :

• No mistake

• Mimasakas

II) Anyatha Khyati :

• Ramanujacharya

• Escapes into Vaikunta, Vishnu, Bhakti.

• Sat on Sat appears.

III) Asat Khyati :

• Shunaya Vadi

• Asat on Asat.

122

• Shunyam = Satyam

• No

IV) Atma Khyati :

• Vigyana Vadi.

V) Anirvachania Khyati : Shankara

• See Asat on Sat

• Ground always real

• Erroneous perception.

• Error – Adhyasa, gets negated.

• Can’t say unreal because world is experienced.

• Can’t say both real and unreal, opposites can’t coexist.

Yukti Siddha Pramana Siddha

We can categorise only if it is

• Adhyasa is Anubhava Siddha.

123

Lecture 7

I) Anyatha Khyati Vadis :

• On shell… superimpose attribute of other… silver.

• Neiyayika, Veiseshika.

• Nothing unreal, Mithya.

Dharma

Object

Padartha

See silver of shop on the shell in beach

Sat / Real Sat / Real

Silver Shell

• Artha Adhyasa people.

• Silver in shop appears on shell due to defect in eye.

• Netra Dosha.

124

• Don’t accept Jnana Adhyasa.

• Real silver on real shell.

• Ramanujacharya – elements of real silver is there in shell also.

• Everything everywhere.

• Molecules move on from objects.

Negation :

• Silver of shop not possible at time of error.

• Desha separates.

• Error without touching Jnanam not possible.

Basic Agyanam :

• I am Karta, Bokta.

• Ananda outside me.

II) Atma Khyati Vadi :

• Kshanika Vigyana Vadi.

• Idam Jnanam – shell is Kshanika.

• Idealist, no this, other than cognition of this.

• Accept only Jnana Adhyasa not Artha Adhyasa.

125

• Brief consciousness.

• Asati – Asataha Khyati.

• Subjective ideation.

III) Akhyati :

• Mimamsaka.

• Don’t accept Jnana Adhyasa.

• Veda Shabda Pramana Vadis.

• Jaimini Sutra.

• Falsehood in mind of person.

• Asatya in mind superimposed on words.

• No error in any word.

This Silver

- Jnanam- Unreal

- Unreal

Idam cognition

Satyam

Silver Jnanam

126

• 2 cognitions in themselves true, no error.

• Purusha Buddhi should keep 2 Jnanams disconnected.

• No Jnana Adhyasa.

• Error has basis, cause in failure to distinguish, Aviveka.

• Similarity in cognition is there – Silver from memory

Shell from perception.

• Jnanam is Satyam, Viveka is missing.

• For Atma – we impute Deha, Manaha, Indriya, world.

• Happiness in heaven, perform ritual, reach heaven.

Negation :

• If self understood wrongly, Karma has no basis.

• Fire, oblation, offer is Brahman, Chaitanyam.

• Will have confusion of Jagat if self not understood first.

• Fire is appearance, Brahman is real.

• Negation first, basis is Agyana.

• If Agyanam, Atma Jnanam relevant.

• If you reject Agyanam, all problems come.

• Basis for Karma is Shaken.

• Jnana Adhyasa rejected by ritualist.

127

IV) Asat Khyati Shunya Vadin :

Silver – Outside Silver Inside Mind

- Asat- False

- Asat- False

• No shell outside also.

• Shunyam = Sat.

• Shell and silver both nonexistent.

• Shell and silver both superimposition on non-existence.

• One Asat – ground for another Asat.

Negation :

• If nonexistence is ground for superimposition of non-existence, how error began?

1st :

• Person saw shell, Idam Jnanam = Pratyaksha.

• Without Pratyaksha, no Adyasa.

2nd :

• We see body in waking, Pratyaksham, Adhyasa starts.

3rd :

• See rope – shell.

128

4th :

• Can’t say : Without rope being there, Pratyaksha happens (Shunya Vadin).

Shunya Vadi :

• Without experience of anything, there is error.

• Body reflects light, hence see body.

• Body reflects consciousness, hence seeing, experiencing, knowing.

• Knowingness, awareness, does not belong to body, mind, objects.

• With nothing no Pratyaksha possible.

Experience

Gross Body Subtle Body Causal Body

Waking Dream Sleep

Bauddhas – 3 Groups

(I) (II) (III)

- Accepts only Pratyaksha as Pramana

- Accepts Pratyaksha + Anumana

- Accepts only Anumana

129

• Nothing outside, pure subjective idealist.

V) Shankara :

• Pratyaksha is foundation of Adhyasa.

• Seer is waker, dreamer, sleeper.

• Something is there, then there is Adhyasa.

• All 3 states are Adhyasa on Brahman.

• Without Pratyaksha, no Idam, no Adhyasa.

Full LightPitch Darkness

No Adhyasa

Pratyaksha inhibited Dull, inadequate light

Mandah Andahkara

130

Gita :

a) Asat Khyati – Shunyavadin not acceptable

• There is erroneous perception is accepted by all, hence Adhyasa is there.

b) Mimamsakas do not accept Jnana Adhyasa

• Have absence of Viveka.

The Blessed lord said : This body, O Kaunteya, is called Ksetra (The field) and he who knows itis called Ksetrajna (The knowledge of the field) by those who know them (Ksetra andKsetrajna), i.e., by the sages. [Chapter 13 - Verse 2]

Aham Jagan

- Kshetrajna- Substratum- Satyam

- Mithya

131

c) Anyatha :

• Netra Dosha.

• Anyasya Anya Dharma Avabhasata.

• Basic error accepted by all.

• In one, appearance of attributes of other is Adhyasa.

3 Adhyasas

Artha Dharma Jnana

• Shankaras approach is Mithyatvam, Anirvachaniyam, uncategorisable, Mithya.

• Mind wants to categorise everything.

• Defines what you see outside, the stimulus.

• Tendency to categorise is job of intellect, then only it is satisfied, otherwise

• Mind sees Idam, thisness outside, Samanya Jnanam.

• No specific knowledge in 3 states, 3 bodies, 5 Koshas.

• Mind should leave it open ended, something is there, not clear.

• Aham Atma, covered, veiled, hence ignorance.

• Then I am this body projection happens.

• Mind categorises the sense experience.

132

• Mind unable to discover power of substratum Atma behind the world experience of the sense organs.

• Mind only after it puts in a pigeonhole the experiences, it is fulfilled, satisfied, contented, Poornaha.

• This is logic, rational thinking.

• Train mind not to define, categorise, let it be open.

Gita :

• Vedanta synthesized with practical life in Gita.

He, who is of the same mind to the good-hearted, friends, relatives, enemies, the indifferent, the neutral, the hateful, the righteous and the unrighteous, excels. [Chapter 6 – Verse 9]

6 Categorise of Mind

(I) Mahatma (II) Criminal (III) Friend

Beneficiary

(IV) enemy (V) Unknown (VI) Neutral

Adversary

133

• Jnani does not categorise, drop notions.

• Mind resolves, peace and quietude prevails whenever mind resolves.

• When you categorise a person, there is Agitation.

• Punyam – Papam… categories is Dharma – Adharma Adhyasa.

• They are all part of Mithya world.

• Poornam Adaha, Poornam Idam…

• Train the mind to a state of Anirvachaniam.

• Hold of world upon you will slacken.

• World is seen as a web of mental categories, appear real outside.

• Never thinks black – white, in the relative world.

• Division is caused by the mind.

• Who knows location of Brahman?

• Leave it as it is.

That is Whole, this is Whole ; from the Whole, the Whole becomes manifest. From the Whole, when theWhole is negated, what remains is again the Whole.

134

• Open ended question.

• Train mind to see the world as Anirvachania, Maya.

• Whatever the mind concludes about the universe and about my empherical self is Mithya.

• Let mind be undivided, unopposed, resolved.

• In peace, truth emerges.

• Adhyasa = Loka Anubhava, as part of our daily experience, Drishyam.

• Paratra Para Avabhasa Smruti Rupaha… accommodate everybody.

• Don’t ask where did rope come from… 6 theories of error.

• Accept Mithyatvam of Rope – Snake, world.

• Don’t analyse origin of Adhyasa.

• Adhyasa established by Loka Anubhava.

• Avabhasa, it was appearing, not Bhasate now, shining Mithyavatu.

Adhyasa :

I) See one object on another.

II) See plurality when it is not there.

Example :

• See 2 moon by pressing eyelids.

• 5 elements in creation.

• Murtha – Amurtha Brahmanam, Brihadaranyaka Upanishad.

135

Brihadaranyaka Upanishad :

Brahman has but two forms—gross and subtle, mortal and immortal, limited and unlimited, defined andundefined. [2 - 3 - 1]

Murtha Amurtha

- Earth, fire, water - Air, space

• Plurality is elaborate trick of senses and mind, illusion.

Example :

• See reflection in Mirror.

• Image in Mirror – trick of mind + senses.

• Jagat experience, Nanam plural, unreal.

• Adhishtana Atma alone real

• Adhishtanam – Ekam, not plural.

Katho Upanishad :

By mind alone could this (Brahman) be obtained (realised) ; then there is no difference here at all. He, who sees any difference here, goes from death to death. [II – I – 11]

136

Lecture 8

Brahma Sutra :

Hence (is to be undertaken) thereafter a deliberation on Brahman. [I – I – 1]

• Upadhi = Guna Adhiyante.

• Just by juxtaposition attributes of one superimposed on other.

• Attributes seemingly imputed to the other.

• Crystal appears as ruby when flower is close by.

• Redness as though aquired by crystal.

Upahita :

• Imparted crystal, (Atma)

• Substratum.

• Remove Upadhi – flower (3 States).

• Will be crystal again (Pure Chaitanyam).

SophadhikaNiropadhika

2 kinds of Adhyasa

137

• Hence Poornam Adah, Poornam idam..

• Nirupadhika Adhyasa

Example :

• Pencil in water appears bent.

• Water = Upadhi.

- Ruby (I am this body –Mind)

- Appearance- Silver (Superimposition)

- Crystal- Atma - Shell- No Upadhi- No outside Agency

(Ignorance exists)

Know

That is Whole, this is Whole ; from the Whole, the Whole becomes manifest. From the Whole, when theWhole is negated, what remains is again the Whole.

138

Example :

• Stars – twinkle, small Upadhi = Distance.

• Upadhi plays tricks.

• Sophadhika, Nirupadhika Adhyasa very important concept in Vedanta.

Example :

• Air in the lungs not separate from outside air.

• Seems to be isolated.

• Upadhi = body.

• After Atma Jnanam, not limited by memory or time.

• Movement of time is in the Upadhi – Mind.

• Space identification because of body Upadhi.

• Time limitations because of mind Upadhi.

Atma Body

- Reflects in the body, limitless, all pervading

- Size, volume imputed to Atma.

139

• Both makes us limited primarily.

• Know I am awareness, not body, mind is benefit of study of Adhyasa Bashyam.

MindBody

2 Major Upadhis

Time Space

Jeevan Mukta

Identifies with Atma not with Upadhi – body - Mind

Body – Mind continues till Prarabda

• I appear to be limited, individual person, really limitless.

• When Upadhi falls, Jnani obtains Videha Mukti.

• W.r.t. own self, he is Brahman.

140

• W.r.t. on looker he is Jiva with Upadhi.

• Sophadhika Branti continues till the body appears.

Atma Body – Mind – world

- Timeless- Awareness- Poorna Brahman- Limitless

- Upadhi- Have limitations of time- End of Upadhi as

appearance in sleep- Sophadhika Branti, Adhyasa

Topic III :

Next :

• Sambavana Bashyam.

• Atma – Anatma Adhyasa.

KhyatiLakshana

Adhyasa – 2 chapters covered so far

Atma Anatma

Vishayi Vishaya

141

Purva Pakshi :

• Wants to prove limitation of Atma as real, Dvaitam is real.

• No Adhyasa, not valid.

• I am different from Ishvara.

Shankara :

• All experiences are due to Adhyasa, not real.

• Limitation is caused by Adhyasa.

Adhyasa

Caused by Aviveka

Practice Sankhya Yoga

Means

Upayaha

Get Viveka Jnanam

Sankhya Yoga

2 Yogas

Karma Yoga

Gain Atma Jnanam

142

Viveka Jnanam

Sat – Asat Mithya Nitya – Anitya Vastu Atma – Anatma

• There is need for Viveka because there is Adhyasa.

• Adhyasa Sambavati.

Example :

This That

Shell Silver

• Both Vishaya

• Atma – Anatma – not 2 Vishayas, 2 outside.

• One Vishaya and one Vishayi (One inside, other outside).

• Antar Drishti

• Bahir Drishti.

• Who am I?

• Body – Mind person.

143

• If I am not ego, who am I?

• I am reflection of Pratyag Atma in the Mind.

I am not Vijnana Maya KoshaI am not Anandamaya Kosha

Reject 5 Koshas

- Not Karta- Ego

- Not Bokta- Ego

Body

- Grows - Superficial - One side- Eliminated by 1st Neti

• I am that by - which I know, I am.

144

I am - Experience

• Everything else is Adhyasa – Fat, Doer, Father = Body

• Enjoyer, Professor / Doctor = Mind

• Reject all expressions, self divested of all expressions = Digambara Shiva, Atma, no self identification, undefined.

- Primary fact of a person- Reflection of Atma.- Avishaya, not object of any

means of knowledge

InferencePerception

Human endowed with 2 means, Pramanas

MindSense Organs

• Use mind alone and come to conclusion without use of sense organs.

• Atma = Avishaya, subject.

145

On Atma

- Adhyasa of Vishaya – Body –Mind – Objects of the world as me – mine.

• Vishaya – Body – Mind – superimposed on Atma.

• Dharma of Body, attributes are superimposed on Atma, Bramaha.

Purva Pakshi :

I) Atmani – Anatma Adhyasa :

• Superimposition not possible between 2 Vishayas = Vyapti Jnanam

= Generalisation

Example :

See :

• Smoke bellowing in the mountain.

Body Mind

Object of perception Object of Inference

146

Conclude :

• Fire

Vyapti :

• Wherever smoke, there is fire.

Not :

• Where fire is, there is smoke.

• In Red Iron ball, no Smoke.

Example :

• Jnanam gained by fire in the kitchen with smoke.

VishayaIndriya Samyukta

Object

- Indriya Samyukta- Sannikarsha

Purva Pakshi :

• Can’t perceive Atma with sense organs.

• Atma not object of any thought.

• No Adhyasa possible.

147

Example :

• Atma not Vishaya and does not have this-ness.

• Atmani Anatma Adhyasa rejected.

II) Vishyatvam :

• Anatmani Atma Adhyasa not possible.

• Atma not Vishaya, never in front.

• Shell in front.

• Atma – Avishaya, not object of mind.

• Yushmat Asmat Pratyaya Agocharam.

This is Silver

Indriya Samyuktam Vishaya

Yushmat

- Anatma- Diametrically opposite to

Asmat (Atma).

148

• Atma = Can never become Idam, this.

• Pratyaya = Cognition

• Atma - all together (Apetasya) removed from the category of Pratyaya (Cognitions).

• No Idam w.r.t. Atma.

• Unless this-ness is there, there is no basis for Adhyasa.

• Atma here not body identified Pseudo Atma – ego I.

• Pratyag Atma (inner being) is Yushmat Pratyaya Apetha.

• Atma not a candidate for Adhyasa.

Mundak Upanishad :

That which is invisible, ungraspable, unoriginated and attributeless, that which has neithereyes nor ears nor hands nor legs – that is Eternal, full of manifestations, All-pervading, Subtlestof the subtle – that Imperishable Being is what the wise perceive as the Source of all Creation.[I – I – 6]

• Atma – being Avishaya, not a candidate for Adhyasa.

Siddhanti :

• Adhyasa is possible.

149

Reorganise Vyapti :

I)

II) 2 things must be part of one cognition, Eka Jnanam.

Thing superimposed uponThing superimposed

Adhyasa Possible

MemoryIdam Jnanam

See

Silver JnanamThisness

• Mistaken cognition is one cognition not 2 cognitions.

• 2 things in one cognition is Vyapti for Adhyasa, not Indriya Samyuktam.

Silver JnanamThis Jnanam

Single cognition

• 2 Sources have coalesced (Adhyasa).

150

Definition :

• Adhishtana Aropya Eva Asmin Jnane Basmanatva Adhyasa Vyapakam.

Atma :

• Don’t see

• See body, mind Kalpita.

• Remove Kalpita Vastu like silver – body – mind.

• Notice the Adhishtana – Atma.

Shell Adhara

- Adhishtanam- Locus for mistake- Silver sits on shell as

though- Don’t see shell, see silver

- Locus for sitting not for mistake.

- I am sitting on a Chair.

Silver Atma

- Ignorance, Ajnanam- Unreal- If Real silver, can’t negate- Silver sits on Shell

- Remove unreal body, mind- Projections of ignorance- Body – Mind Adhyasa on Atma- Body – Mind seen only in waking

state- Anatma sits on Atma

151

• Adhi – Staha – Upadhi sits.

• Provides locus for error, mistake.

• See only silver, Anatma, remove Anatma.

• Anatma is Kalpita Ajnana, not real (Projection of ignorance in the Mind).

• If real, can’t remove by Jnanam.

• Put battery light of Shastra, Anatma is gone.

• Cognition of Atma and going off of Anatma happen simultaneously (Tat Tvam Asi).

Anatma world

- As though sitting (Tishtati) on Atma

• Atma provides locus for superimposition of the world = Adhishtanam.

• Anatma is Aropya.

• Drop Vishaya – Vishayi Sambandha.

One Cognition has 2 Aspects

Adhishtana

Atma

Aropya

Anatma

152

• If 2 separate cognitions, it is called Viveka, not Adhyasa.

• Confusion is mixup in one cognition, Adhyasa, Mithya.

• In Viveka, Adhishtana Atma Jnanam is different cognition.

• Aropyamana Anatma is another cognition, not Adhyasa.

• Both cognitions become unitary cognition, experience of I.

• Pratyagatmana Adhyasitam Rupam = I – cognition.

Adhyasa in daily life :

I) Wake up :

• Become alert.

• Alertness becomes “I am”

• Chetanam, Atma.

II) I am – Awareness, becomes identification with body, mind, world instantaneously.

• We fail to see the process.

III) Alertness becomes personalized as I am – is Adhyasa.

IV) I – Sense is available.

• I – cognition comes first, then body cognition.

V) Maintain space between I – cognition and body cognition throughout the day, then there is no Adhyasa.

153

VI) I cognition itself is a product of Adhyasa.

VII) Atma DehaI cognition

• Anonya – Ashraya

• Both mixed up in the cognition I am the body.

• I = Outcome of Adhyasa.

VIII) I can’t come without Adhyasa.

• Yesterdays Adhyasa is responsible for todays I.

IX) I Agyana, we accept, infinite regression.

• Same I which went to sleep wakes up.

• Beginningless Samsara Pravaha.

• No 1st Adhyasa.

• Ajnana is beginningless.

Purva Pakshi :

• Atma not available in a cognition.

Shankara :

• Atma is available.

• To have Adhyasa, it is not necessary that both Adhishtana Atma and Aropya Anatma are Pratyaksha.

154

• In shell – silver, both Pratyaksha.

• Atma is captured in every cognition not Pratyaksha.

• Atma is Aparoksha.

IX) Purva Pakshi :

X) Shankara :

• Atma not Atyantika Paroksha.

• Then no Adhyasa.

• No Svarga object on earth is Adhyasa.

• Paroksham eliminates possibility of Adhyasa.

• All human beings have sense of I.

• Source of sense of I = Atma.

= Prati Anchati, Pratyag Atma Derivation.

• In every loving being, Atma is shining as I – Aham.

• Say Aham and reflect on Turiyam.

Deha Atma

Pratyaksha Aparoksha

How Adhyasa?

155

• Reflection of Atma is there in every cognition.

• In the same reflection, body is captured.

• I – is encased in the mind as reflection.

• In the same reflection, body is also encased.

• Adhyasa happens.

XI)

(A) Atma (B) One Aham---------------------------------

Mind + Reflected Consciousness---------------------------------

Atma + body cognition

(C) Body Cognition

(D) World Cognition

Atma – 3 expressions

Sat Chit Ananda

156

• Ananda not reflecting.

• I don’t take myself as al knowing.

• I am ignorant is our belief.

• Aham Dukhi / Ajnani

↓

Limitation going against, source of all knowledge Aham – Asmi – I exist

• Aham Shuddha Jnana Svarupam = Atma.

• Aham Dukhi is opposite to nature of Atma.

I – thought

- I exist- Sat Captured

- I shine limited- Chit shines- Jnanatvam captured

- Sarvagyatvam- All knowledge not

captured

In Stone I Pot

- No Chit- No Ananda

- Isness – Sat is there

157

• Atma- not altogether Paroksham, unknown.

• Sat is there, No Chit, Ananda.

• Therefore Adhyaa happens.

Cognition of I

Asmat Pratyaya Vishaya

Atma - Vishaya

• This – Pratyaya cognition never negated.

• I – thought never negated.

• Pot – world – Body – Mind – this thoughts come + go.

• I – deeper always in waking.

• Associates with every this thought.

• No pot thought flashes without I thought.

• I – thought is under current, substratum.

I Thought This Thought

- Abadita Pratyaya- Unnegated existence

- Badita Pratyaya- Negated

158

• Mind = Combination of Sattva Guna of 5 Elements goes.

• Atma encased in I – thought.

• Encasement happens by Adhyasa, Purva Samskara, infinite regression, Ajnana is beginningless.

I am - Aham

Adhyasa

Encases Atma

• Without Adhyasa, you can’t have ground.

• I am – associated with impurity – changing body – mind.

• Body – changes, 7 years - all bones change.

• Change pre-supposes changeless background.

• Body does not know it is changing.

• Illuminator different than illumined.

• I am the knower of the body.

159

Shuddha Samvit

Undifferentiated

Alertness

• I am body = Adhyasa.

Pratyagatma

- Always there.- Idam- I always has sense of

limitation- Space – time – objects.

- Atma- Anaidam- Awareness

I = knot - Granthi

• Knot of Idam + Anaidam

↓

Provides substratum for superimposition of Body

160

Atma

Avishaya

Always available for superimposition

• Atma is experienced enough to commit a mistake.

• Purva Pakshi = Avishaya – No Adhyasa

Bamatikara :

• Shuddha Atma, Svayam Prakasha, not Vishaya.

• Atma = Avishaya = Not objectified

= True

• Buddhi, Manaha, Sharira.

• From where do they come from.

• Anaadi Avidya Pravikalpita.

• Product of ignorance presented by ignorance.

• W.r.t. Anatma, Atma appears to be conditioned.

• Appears to be plural, Karta, Bokta.

161

• Atma appears to be encased in a Vishaya.

• Bare I thought = Essence of Jiva Bhava, individual.

Consciousness

Reflects in

I thought

Makes all other Adhyasas possible

Example :

Ghata Akasha

Size of Pot

Superimposed on space

162

Vyapti :

• Ekasmin Jnane, Adhishtana Aropyoho Bhasamanata.

• Condition Satisfied in I am the body.

• I – is there to capture glory of body – mind.

• Atma’s Satta Aspect is there.

• Bodys Aviveka, Adhyasa is there.

Ghata Ghata Akasha

- Small- Has Parts- Gross- Seen

- Limitless- Niravayava- Subtle- Akasha not Pratyaksha- Not seen

163

Lecture 9

Hence (is to be undertaken) thereafter a deliberation on Brahman. [I – I – 1]

1) Recap of Khyati Prakaranam

I. Anyatha Khyati

II. Atma Khyati

III. Akhyati

IV. Asat Khyati

V. Anirvachania Khyati

I) Anyatha Khyati :

• Anyatra – Erroneous perception of Atma in Anyatra.

Example :

On Shell in Beach

Real

See Silver

• Sat – Sat

• Seeing due to defect in eye.

164

• Dvaitin – Plurality is reality.

• Jiva independent of Ishvara.

Newton Theory :

• Every object has some element everywhere, Vapour pressure.

• Some aspect of serpent present in rope and you see that.

• Illogical concept.

• Pure Artha Adhyasa.

II) Atma Khyati :

• Kshanika Vigyana Atma Vadi.

• Brief consciousness is Atma.

• Everything in the universe is Vigyana, knowledge, consciousness.

• Vigyane – Vigyanasya Adhyasa.

• Pure Jnana Adyasa.

• No objects outside.

Idam Rajatam

- This - Vigyana- Substratum

- Silver

165

III) Akhyati :

• Mimamskas.

• No mistake

• Absence of Viveka = Problem.

• Taking 2 Jnanams separately, is not there.

• No dosha, error

• Both Jnanams are Satyam

• Atma – Anatma – Jnanam - Satyam, only Viveka missing.

IV) Asat Khyati :

• Shunya Vadi.

Idam Silver Jnanam

- Right knowledge - Pramana Siddham- Correct knowledge- Past experience

Silver Shell Idam

- In shop- In void

- Shunyam- Appearing in Void

- Samanya Jnanam- This seen in void

• Everything seen in Blankness void.

166

• Asat – Asat – error.

• Atma – Anatma – Asat – void.

V) Anirvachania Khyati :

• Shankara, closely resembles Heisenberg principle.

Before Him :

• Properties of atom, molecules, neutron, with definite mass, velocity.

• Particles not sitting in one place, always moving, forever on the move.

• Have to bring velocity.

• Mass + velocity – 2 basic characteristics of a particle, to define nature of an object.

• Find mass accurately, velocity will go off.

• If you find velocity accurately, mass will go off.

• Can’t find both accurately.

• If you increase accuracy of mass, accuracy of velocity will go down.

• Combined, inaccuracy follows a Law = Constant.

• Can’t define universe in itself, can’t definite particle clearly, atomic physics.

• Give up defining universe.

• Anirvachaniam, uncertain.

• Nirvachaniam = Certainity.

167

Vedantin :

• Sambavana Bashyam.

• Universe not out of big bang.

• Universe rises out of a mistake, error, Khyati, Adhyasa.

Stand before mirror

Reflection seen because of mistake

• Committing mistake daily for several births.

• Take it as non-mistake, reality now.

• How mistake happens?

• Sense organs and mind play a trick.

• Make you see what you see.

• See chain by mistake, gold alone exists.

What you see :

Chain Gold World Awareness

- Not there - What you don’t see, alone is there.

- What you see, not there

- Alone is there in the past, present, future.

168

• What you don’t see, alone is there.

• What is there, you don’t see completely, see more or less.

Chandogya Upanishad :

- Name- In the Mouth

- Form shape- See in the Mind

Chain

O Somya, it is like this: By knowing a single lump of earth you know all objects made of earth.All changes are mere words, in name only. But earth is the reality. [6 - 1 - 4]

Gold Awareness

- Seen as Chain - Seen as Universe

• What is nature of mistake?

• Can’t define the mistake as Sat, Asat.

• Mistake is because we experience it, with knowledge of scriptures – mistake negated.

169

Not AsatNot Sat

Mistake

- If not existence, will not be experienced.

- Na Pratiyate

- Badyate- Negated

Unreal, TuchhamNot Real

Product of Mistake

- Experienced, seen- Asat Chet Na Pratiyate

- Negated with knowledge- Body – Mind world

experience- Sat Chet, Na Badyate

Silver

170

Not Combination of Sat - Asat

- Opposite nature- Sat excludes Asat- All experiences of waker I,

Dreamer I, sleeper I, negated in realisation of Sakshi.

• Nir Vaktum Ashakyam, Anirvachaniyam.

• 3 statuses of Jiva are Anirvachaniyam.

• Rope – Snake

• Shell – Silver

Satyam :

• Jnanam, Anantham, Nirgunam self, revealed by Mahavakyam

• Drop attributes of 3 pairs.

• Vishwa – Virat

• Teijasa – Hiranyagarbha

• Prajna – Ishvara.

• Retain content Turiyam, Awareness.

Needs substratum, reality, Adhishtanam

171

• 3 states are uncertain, spirit of Heisenberg uncertainly principle.

• Sat experience beings in world of objects – Time – Space.

• No experience in Nirguna Turiyam.

• Shantam, Shivam, Advaitam, Prapancho Upashamam.

• Fact revealed, need courage to accept, not for a weak mind.

• Pure mind, strong mind, without attachment alone, can accept the truth.

• Drop ego – I – waker, dreamer, sleeper I, Ask who am I?

• Drop unpleasantries – likes – dislikes to any experience.

• I name, define, categorise all experiences, habit of mind, based on a yard stick.

• Things happen, don’t define good, bad, categorise it.

• Go through it, Ninda, Stuti.

• Law of Karma decides the world, I am Turiya Sakshi, substratum, Kevoloham.

• Mind needs to accept Anirvachania state from Vachania state.

• Khanda Kadyam – Sriharsha – book of Vedanta logic.

• Gita :

o “Samatvam” = Non categorisation.

o Why?

o What we experience is not real, but an appearance.

172

• Nasadiya Suktam – Rig Veda discusses Anirvachania principle.

Katho Upanishad :

Naciketas, having been so instructed by Lord Death in this knowledge and in the whole process of Yoga, became free from all impurities and death, and attained Brahman ; and so will attain any other too who knows thus the Inner Self. [II – III – 18]

• Leave question open, no answer given.

• Where object is perceived by sense organs, then Adhyasa possible.

Anatma on AtmaAtma on Anatma

Superimposition possible

Purva Pakshi :

• Adhishtana + Aropyamanam 2 conditions necessary for Adhyasa.

• Vyapti Jnana Niyama.

173

Shankara :

• Niyama does not apply in Atma – Anatma Adhyasa.

• I can’t be witness to myself, only in other objects.

• Objects manifest consciousness as Sakshi.

• In Duality, I am called Sakhi.

• In Advaitam, I am called awareness.

• In front of object only superimposition happens Niyama is not correct.

Tarqa :

• Stuck to what they see as real.

• Transcend mental experience and be aware of Sakshi.

• Akasha, not Pratyaksham, not Idam but still Adhyasa is there.

Absence of Viveka :

• See some thought, and think it is right.

Example Infer

- Space not seen by Indriyum- Can’t sense Akasha in Dark room

- Space, when I see wall- Sense organ + Mind, give knowledge- Akasha known by Sakshi, not by eyes.

174

Example :

• Akasha = Dome

• No space pollution, Atmosphere pollution.

• Atma need not be Indriya Samyukta, object of perception or conception.

• Atma can serve as substratum for superimposition, Adhyasa.

• This is Sambavana Bashyam in Adhyasa.

• Pratyag Atma – not Pseudo Atma

• Pseudo I – identification with body.

• Here, innermost reality, Satchit Ananda Brahma, not Jiva.

• In Pratyag Atma, Anatma Adhyasa is possible.

• Akasha = Close to Atma, not contaminated by anything it contains, Sarva Vyapi, no parts, yet it is subject to mistake.

• Pure Pratyag Atma like Akasha.

↓

On it is superimposed Dukhitvam.

• We don’t know Atma as Ananda Svarupa, Chit Rupa.

• Aham Ajnani is our experience.

• I am not there is not our experience even in sleep.

• Sat – Asat is there as part of our experience.

175

• If no Sat experience, no Adhyasa.

• In Darkness, no Adhyasa.

• If Chit and Ananda known, you have crossed Adyasa.

Specifically unknownGenerally known

Awareness

Chit Svarupa

- Shellness unknown- Some form of shell known- Idam Akara known- Aham Asmi part knowledge,

basis for all Adhyasa.

On getting up :

• “I am” – Aham Vrutti rises.

• Glory of Atma captured as reflection.

• Adhyasa happens to Chit and Ananda Amsha.

• I am ignorant – Adhyasa, error.

• I am not there, Adhyasa, not possible.

176

- On Pratyagatma also- On Objects visible- Shell - Silver

Adhyasa possible

• Anatma Adhyasa possible on Atma.

3 Bashyams over

(I) Lakshana Bashyam (II) Pramana Bashyam (III) Sambavana Bashyam

• Negated by Purva Pakshi, established by Siddhanti.

Tam Etam Adhyasa

That This Adhyasa

From Agyanam

Adhyasa arises

This is Shell

Known Ignorance exists

177

Topics :

1. Adhyasa – Lakshana Bashyam

2. Adhyasa – Khyati Bramanam

3. Adhyasa – Sambavana Bashyam → Lecture 9

4. Anatma is Aropyam on Atma Atma – Adhishtanam, Locus for error

5. Drop Vishaya – Vishayi Sambandha in Adhyasa

Quotes :

1. Self is divested of all self – image, definitions, ideas.

2. Brahman – Technical name for Jagat Karanam.

3. Body – Mind primary Upadhi

↓ ↓

Space Time

• Movement of thoughts give notion of time.

I am Atma

- Known- I exist in sleep

- Ignorance exists- As Satchit Ananda is

Ignorance

178

• I exist – as waker, dreamer, sleeper is error (Like Silver).

• I don’t know Turiya Sat Chit Ananda Atma.

- Waker I, Dreamer I, Sleeper I- Silverness

Product of Ignorance

• Ignorance = 1st Karanam – Moola Avidya.

• Waker, dreamer, sleeper I = Karyam.

• In the beginning Moola Agyanam is there, at birth of body itself.

Ignorance / Maya

Tamo Guna

Prakrti

5 Elements

• Before birth of body, I don’t know I exist as Turiyam, independently without Body / Mind / Intellect, universe as Brahman.

• Agrahanam of Satchit Ananda is responsible for Anyatha Grahanam.

179

• Nagesh Bhatta – Satchit Ananda Saraswathi took Purva Pakshi side and Argued.

• Grammar book – Manjusha by Nagesh

• He says, no Agyanam, only Adhyasa.

• We experience only Adhyasa not Agyanam.

• Atma – eternal, exists in 3 periods of time.

• Go beyond birth and death, Nityam.

• Karya – Karana Bhava not accepted by Shankara.

Cause Effect

- Agyanam Avidya Agrahanam- Moola Avidya- Root- Anirvachaniyam

- Adhyasa- Anyatha Grahanam- Tula Avidya- Twig = Tula- Lesa Avidya, small part- Nirvachaniam- Mistake

Foundation

Agyanam Avidya of eternal Atma (Karanam)

On which Body / Mind / Intellect superimposed as self

Avidya Karyam

Shankara

180

• This is traditional view, Ratna Prabhakara follows this.

• Karyam – not different from Karanam.

Example :

• Chain not different from Gold.

Gita :

The Blessed Lord said : You have grieved for those that should not be grieved for; yet, youspeak words of wisdom. The wise grieve neither for the living nor for the dead.[Chapter 2 – Verse 11]

• Mimamsakas are Akhyati Vadas, will never use word Adhyasa.

• Can’t do Atma – Anatma Viveka.

• Stay with Dharma.

• I – has Adhyasa – Mimamsaka don’t understand.

181

• For Vikshipta people, Moorkha, teach Dharma, Yoga, Shastra, they are not dull.

• By Yoga, Vikshepa comes down.

• Raaga Dvesha will go.

Gita :

• Mind understands Adhyasa and becomes pure, light, has freedom, becomes efficient.

• I am Grihasta.. Adhyasa.

• Abhimani is already caught up in Adhyasa.

• Green card holder, citizen, all Adhyasa.

• You can function without having Abhimana.

• Bhakti and Upasana are solutions for Abhimani.

The Blessed Lord said : When a man completely casts off, O Partha, all the desires of the mindand is satisfied in the Self by the Self, then is he said to be one of steady wisdom.[Chapter 2 – Verse 55]

182

Isavasya Upanishad :

• Wise appreciate Adhyasa.

• Patanjali calls Adhyasa as Avidya.

Patanjali Yoga Sutra : 2nd Pada Sadhana Pada

All this, whatsoever moves in this universe, including the universe, itself moving, is indwelt or pervaded or enveloped or clothed by the Lord. That renounced, thou shouldst enjoy. Covet not anybody’s wealth. [Verse 1]

Invoke Universal person – SatchitAnanda Svarupa

Individual person dissolves

Ignorance Is Taking The Non-Eternal, The Impure, The Painful, The Non-Self, As The Eternal, The Pure, The Pleasurable And The Self. [Verse 1]

183

• No one is permanent = Adhyasa.

• Anitya – Nitya Khyati = Avidya.

• In Yoga, Body = Ashuchi, not alter.

• Yogi sits on hard surface, cross legged, does cleansing techniques, Jal Neti, Sutra Neti, Shankha Prakashalam.

• Takes body as Shuchi – is Avidya.

• Don’t look at body, mind as alter and cater to its needs, will not know Atma.

• Have $1 mill, want one more… Dukham, not Sukham.

• Anatmasu – Atma Adhyasa.

• Body – Mind taken as Atma = Avidya.

• When Shankara uses Avidya, he has this Yoga Sutra in mind.

• Nitya Shuddha, Mukta Svavabava… negates Adhyasa of Body – Mind.

Anityam

Taken as Nityam

Superimposition

184

Lecture 10

• Adhyasa in real life – correct it and be free.

• Aquire Atma – Anatma Viveka and have deeper understanding (Avadharanam).

• Vidya = Vastu Svarupa of Atma.

• Don’t confuse it with attributes of the body, old age, sorrow.

Vidya (Right understanding)

Negates Avidya

• This is Satchit Adrendras traditional viewpoint.

Avidya = Karanam (Wrong understanding)

Karyam – Vidya will be absent

Grahanam

Vidya

Karanam

Agrahanam

Avidya / Agyanam

Adhyasa

185

• Avidya = Adhyasa caused by Agyanam.

• Most harmful confusion.

• Anartha Itara Itareya Bhava.

• Taking body as Atma.

• Atma as Anatma.

Anartha HetuAnartha Rupa

Adhyasa

- Agyana is cause of Adhyasa- Harms life

- Form of Adhyasa

• When there is superimposition, Adhishtanam, ground is not affected.

Serpent Dosha

Cause = Greed / Fear

- Fear – Dosha- Afraid of Snake- Hence superimposition

- Greedy for silver- Hence superimposition

186

• Dosha does not affect ground of Adhyasa.

• Attributes of body – mind superimposed does not affect the ground of Adhyasa.

• Desire does not affect Atma.

Reality :

• 3 States – Adhyasa – Not there in substratum – Turiyam alone exists, is there.

1st Step :

• Clarity and acceptance of reality.

• No more afraid of death or have greed for the world.

• Mistake 100 times, see truth on the 101st time, but see Atma correctly.

• 3 bodies, only appearance, not reality, not truth.

• Drop experiences as Mithya, both Sukham and Dukham.

Guna Greed Shell

- Valuable- Silver

- Dosha - Not Valuable

• Guna and Dosha of Anatma does not apply to Atma.

• Do proper Viveka of Atma Vastu and Dharmas – Guna – Dosha of superimposed body –mind.

187

• Atma Jnanam – effort = Helps Viveka.

• Result of Sravanam, Mananam = Revelation of true being.

• Atma reveals itself, make effort to dispel notion of Anatma.

• Vastu Jnanam is Automatic.

Atma Definition : Linga Puranam

• Yad Apnoti… Yattadatte…

• Shankara quotes this in Katho Bashyam.

• Vayu, Matsya, Shiva, Bagirata, Vishnu Puranam studied by scholars.

I) Yatcha Vyapnoti : (Applies to waking state)

• Pervades

• Applies to waking state

• Being and knowingness

3 Vivekas of Atma - Anatma

Vastu Guna Dosha

As Satta Sphurti

Being Knowingness

188

• As Satta and Sphurti Atma pervades intellect, mind, sense organs.

• Body is, shines.

• If Atma does not pervade, you can’t have experience of body is, body shines.

• Atma pervades Jagat.

• Jagat is, Jagat shines, is function of Atma.

• Without Atma pervading pot, can’t say pot is, pot shines.

• Pot is Jadam.

Vastu Pot / Jagat / Body

- Atma only - Anatma- Jadam- Asat- Almost non-existent

Dakshinamurthi Stotram :

189

• Kalpa = Similar, appear, world doesn’t exist.

• World appears to be, appears to shine.

• World came from Atma, goes into that Atma.

• In waking state, you sense the isness.

• Isness is Atma.

II) Yat Adatte :

• (Applies to Svapna Atma).

• Atma projects things within the mind.

• Samskaras pervaded by isness – knowingness of Atma.

• Dream withdrawn into Atma itself.

• Adatte iti Atma.

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through HisProfound Silence) By This Throb Alone which is of the Nature of Eternal Underlying Awareness,the Unreal Forms get their Meanings and Appear over the Mind, This Knowledge of the AtmanSpoken of in the Vedas as "Tat-Tvam-Asi" is Imparted by Our Inner Guru as a Direct Experiencewhen we Surrender Whole-Heartedly to Him, By Direct Experience of this Knowledge, theDelusion of being tossed within an unending Ocean of Worldly Existence will Not AppearAgain, Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledgethrough His Profound Silence; Salutation to Sri Dakshinamurthy. [Verse 3]

190

III) Atti : (Applies to sleep state Atma)

• Devours everything of waking into itself and just stays.

• Pervades all 3 states.

• Experiences of mind, and sense organs pervaded by Atma in waking.

• Experiences of mind alone without sense organs pervaded in dream state.

• Absence of all experiences also pervaded by Sakshi Chaitanyam.

• Pervasion = Immanent.

• Transcends also = Atma.

• Do Viveka of Atma from all attributes of Jagrat, Svapna, Sushupti Avastha.

• Then you get pure Atma.

DoshaGuna

Experience

• Unless opposites, contrasted, can’t experience.

191

Law :

• All experiences come only by contrast.

• See world only by contrast.

• If one colour… don’t see world.

• If one sound… don’t hear.

• All perceptions happen by contrast.

• All waking = Guna – Dosha.

• Do Viveka of nothingness, Guna – Dosha.

Do Viveka :

• Svapna does not affect Atma.

• Do Viveka of 3 states – 100% with Atma definition of Linga Puranam.

• Instant realisation.

• Fulfil one desire, more desire will come like fire.

Experiences Because of

- Heat- Dharma- Jagrat- Good- Sukham

- Cold- Adharma- Sushupti- Bad- Dukham

192

Laukika Vyavahara :

• Artha – Kama Adhyasa on Atma.

• Painful to see Sun of Atma with open eyes.

• We love to sit in Darkness.

• This life is Adhyasa, Avidya based life.

(I) Atma Dharma AdhyasaAtma Svarupa Adhyasa on Anatma

On AnatmaNot Possible

PossibleNobody understands body to be infinite

- Being- Is-ness

- Knowing- Shines

Possible

• Nama Rupa never is.

193

We say :

• Atma resides in the body, contained in this body.

• Eyes see, eye knows, but is not infinite.

• Body can’t know.

Water World

- Is - Appears

Awareness Body – Mind – World

- Is- I am

- Appears

Chaitanyam

- Knows Pot, Body, World, Mind

- Knowingness is Atmasattribute

- Atma to Anatma Svarupa Adhyasa not possible

- Dharmi Adhyasa not possible.

Can’t say :- I know

Samsarga Adhyasa :- Possible- Dharma Adhyasa

possible

194

II) Anatma on Atma Adhyasa : Pramana Adhyasa

• I am born, old, die, calamitous mistake.

• Develop distance between I and Roga – Disease and then handle disease.

• Atma superimposes, identifies with body, mind and then can think, perceive.

• This is my book, my house

• This body is me

• Prameya Adhyasa

I) Mimamsaka :

• No Adhyasa

• I put trust on eyes and mind to know.

• Veda asks me to act.

• My Pramana, Prameya is secondary, subsidiary.

• Veidika Vyavahara not effect of Adhyasa but caused by Avidya – Ajnana.

• Shastriya Karma : Go to Svarga.

Shankara :

• Dharma influences Artha, Kama.

• Moksha replaces all 3.

Me - Mine

195

II)

Tarqa Sangraha 4 Chapters

Pratyaksha Paricheda Anumana Pramana Upamana Pramana Shabda Pramana

• Pramanam is cause of Adhyasa.

III) Neiyayikas :

• Pramana Pradhanas.

IV) Veiseshika – Kanaada :

• Prameya Pradhana.

• What you know by perception, inference, Upamana has similarity of what is revealed by Veda.

• Objective Vyavahara caused by Adhyasa.

• Moksha Shastra – also Adhyasa.

• Create a super structure, get attached and start believing more in that.

196

• In perception, if Pramanam is there, there must be a Pramata.

• Who operates the means?

• How Pramata came?

• Atma not Pramata.

• Mind assumes the form of subject, Pramata.

• Subject modification of the mind is blessed by Atma.

• Mind is recipient of knowingness and beingness from Atma.

Jnana KhandaLaukika / Karma Khanda

Vyavahara

- Sacred- Focus on Atma – anatma

Viveka alone.- Transcend Vidhi – Nisheda.- With clear understanding,

no Vyavahara required.

- Meaningless- Won’t hurt you- Vidhi – Nisheda- Karma Khanda Shastra

heavier than Moksha Shastra.

- Karta – Bokta Vyavahara is Adhyasa Moolakam.

- Soma Yagya, build Ashram, all for Svarga.

197

• Wave takes shape and birth in water.

• Mind takes shape and birth in awareness as the Pramata, subject.

• Only with subject, Pramana operation starts.

How Subject comes into existence?

Pure Aham Vrutti = Atma

I – Vrutti is formed in the mind on waking by reflection

This is 1st Adhyasa

Jnantru, Aham Janami, I know is 1st Adhyasa

I – Know – I exist is Adhyasa

Jnatru, Boktru, Pramatru, is Adhyasa, Avidya Vishaya

Pratyaksha Vyavahara is functioning of a person who has Avidya

198

• Avidya makes one a person.

• Avidya is cause of Adhyasa.

• Person is ignorant of self being Atma, without the Universe.

• According to Tarqa, Atma is Karta, he is under spell of Avidya.

• Drk does Laukika, Shastriya, Veidika Karma through Deha Adhyasa, takes body as Aham or Mama.

Anvaya Vyatireka

- Body identification become Karta, Adhyasa

- No body identification in sleep – No Adhyasa, No Vyavahara

Person Pot

- When mind is functioning, we say Pot is.

- Mind identified person is Karta.

- Mind comes, knows Pot.- Pot exists in the

movement of mind

- Does not say I am

By Anvaya and Vyatireka Conclude :

• All Vyavahara caused by Avidya, Adhyasa.

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• Body, Prana, Mind is there but no identification, superimposition in sleep.

• Mind wakes up, one identifies with the mind and becomes Karta, does Karma.

• Mumukshutvam is also superimposition.

• You are ignorant of your own freedom.

• Assume you are bound to body, mind.

• Because you identify with body, mind superimposed.

• Atma becomes Baddaha, bound.

• Atma desires Moksha, pursues Moksha Shastra, gains Moksha.

• For Nitya Mukta, all Vyavahara is Adhyasa.

• How Pratyaksha caused by ignorance of oneself?

• It is due to Deha Adhyasa.

• W.r.t. body – Mind – Indriyams, Aham – Adhyasa.

• What is not I, is taken as I.

Mama - IdamAham - Idam

Adhyasa

Samsarga AdhyasaArtha Adhyasa

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• In sleep, Abhimana Rahita.

• No Pramata, no operation of Pramanam.

• Pramata not possible without superimposition of Atma on Body – Mind.

Positively :

• When there is superimposition, there is Pramata, Pramana operation.

• Origin of Pramata, Pramanam is Adhyasa.

Purva Pakshi :

Home Operation of sense organs

- Adhyasa ok - How Adhyasa?- See Pot, I say Pot is- How Adhyasa?- Am I Ajnani?

• Hear Veda.. Am I Ajnani?

Vidya See Rope See Rope

- Understanding reality is

knowledge

- Say – Snake- Bramaha

- Say Rope- Prama

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• How Pratyasha + Inference operated by ignorant person?

• If Ashraya is ignorance, how they are called Pratyaksha Pramana?

• It should be Pratyaksha Bramaha.

• Avidya – Vidya → Opposed to each other.

• Paricheda = Conditioning.

• Desha, Kala, Vastu Paricheda.

• Pramata has to operate Pramanam.

• Pramana can’t operate by itself.

• Pramata in place means there is Avidya.

Without Avidya No

Karta Bokta Pramata

• Upadanam = Mama Abhimanam.

• Faculty of eyesight is there.

• I look at Pramanam as me and mine.

• You see eyesight by superimposing Abhimana upon it.

• Don’t put Abhimana, say it is Prakrti.

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• There is seeing, but I am not the seer.

• Eyesight happens, not something I do.

• Don’t identify eyesight with self, then not Pramata.

• Don’t assert anything.

• All assertions wrong.

• All denials are right, Neti, Neti….

• Pramata is there in place only by superimposition of Aham with eyes, ears,….

• Forgetting happens

• Rememberance happens

Eyes see flower

No Adhyasa

I say I don’t like Rose but like Lily

Adhyasa

Don’t have Abhimana

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• Don’t praise or criticize too much, you will have to reverse it after sometime.

• Sorrow is there in the mind – correct

• I am sorrowful – Adhyasa.

• Mithya world is there.

• I am in the world – Adhyasa.

Mimamsakas :

• Person is Karta in Yagya.

Shankara :

• Tattu Samanvayat

But that Brahman (is known from the Upanisads), (It) being the object of their fullestimport. [I – I – 4]

Body is doing Karma

Body should go to heaven

• Jiva not body, not doing Karma, can’t go to heaven.

• If Jiva not body, he can’t be Karta.

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• If Jiva is Karta, he has to be identified with the body.

• Kartrutvam in Atma is only by identification with Karma Indriyas.

• Indriyas perform Karma.

• You are Atma, blessing them.

• I – superimpose myself with Indriyas, become Karta, Bokta, due to ignorance of Atma.

Karma IndriyasJnana Indriyas

Identify with

- I – Atma become Karta- Have locus in Sthula

Shariram

- I Atma become Bokta- Have locus in Sukshma

Shariram

Sukshma ShariramSthula Shariram

Unless I identify with

Can’t be BoktaCan’t be Karta

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• You have Vyavahara only by identifying with the physical body as I.

• Deha on which Atma Bhava is superimposed.

• I, Atma, without identifying with the body, can’t have Vyavahara.

• Asangoham hi Ayam Purusha

Brihadaranyaka Upanishad :

After enjoying himself and roaming, and merely seeing (the results of) good and evil (in dreams), he (stays) in a state of profound sleep, and comes back in the inverse order to his former condition, the dream state. He is untouched by whatever he sees in that state, for this infinite being is unattached. ‘It is just so, Yājñavalkya. I give you a thousand (cows), sir. Please instruct me further about liberation itself.’ [4 - 3 - 15]

Meditate :

• I am witnessing awareness with reference to body in action.

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• I have several desires… is wrong.

• I am witness to thoughts of desire, Dharma of mind.

• All identification is due to ignorance of Atmas nature.

• All Vyavahara has locus in wrong identification = Adhyasa.

• Know the fact first, realise Karma is due to Adhyasa.

• Develop Viveka = Moksha Shastra.

• Continuously perseveringly address problem of Adhyasa, superimposition in life.

• Identification slowly flattens, then will get freedom by non-identification.

• Viveka is essence of Vedanta.

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Lecture 11

Brahma Stura :

Hence (is to be undertaken) thereafter a deliberation on Brahman. [I – I – 1]

Artha Patti :

• Arrive at conclusion based on Ayatha Anupapatti.

Example :

• Devadutta eats no lunch, but hefty.

Inference :

• Must be taking heavy dinner.

Example :

• Ground wet in the morning.

Inference :

• Must have rained in the Night Artha Patti – Pramanam means of arriving at conclusion.

Mimamsakas :

• Use Artha patti a lot.

• Any interaction in the world is with Adhyasa, no Vyavahara.

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Atma :

• Sarva Jyoti, illumination in the form of knowingness.

• Asanga – Atma is now acting as knower.

Artha Adhyasa :

• Body superimposed on Atma = Dharmi Adhyasa.

Atma Light

- Asanga, not attached to anything

- Illumines not attached to anything.

Dharma Adhyasa Dharmi Adhyasa

- Knowingness of Atma- Superimposed on Body

- Body’s size, limitations imputed to Atma.

• Without these 2 Adhyasas, Asanga Atma can never be Pramata.

• This is crux of Sambavana Bashyam.

• Therefore Adhyasa is there.

• Pramana Pravritti, means of cognition must function.

• In the absence of Pramatrutvam, status of being a knower, Atma apparently assumes status of Pramata

• Mind is Jadam, can’t be Pramata independently.

209

• Atma reflected in the Mind = Pramata.

• Atma aquires status of Pramata by Adhyasa with Antahkarana Vrutti.

• With Antahkarana Vrutti illuminating mind, we impute transference of knowingness.

• Make Mind knower.

• Without knower status, there can’t be usage of Pramanam.

• Cognition by knower of perceived object – operation will not be there without Adhyasa between Atma and Antahkaranam.

• By Arthapatti and Anumana, you establish Adhyasa.

Pratyaksha Pramana

Means of cognition, perception possible only if there is perceiver

Perceiver is there only if there is Adhyasa

Flower is seenI see flower

2 Statements

- Correct- Rise above Adhyasa

- Wrong

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• One who is ignorant of truth of self alone will have Adhyasa Avidya, ignorance of Atma must be there.

Effect of Avidya

Adhyasa

Pramata in place

Sleep

No – Pramata

• Wake up, alertness is there, no Adhyasa, not Pramata.

Mind captures reflection of awareness

Adhyasa starts

• Instead of Viveka Jnanam, that I am the awareness which illumines the mind, one becomes Pramata.

211

• You are not the thinker, seer, hearer, but knower, consciousness, awarer behind all.

• Janati it Kshetrajna.

• Jnanata = Witness.

• Witness to Antahkarana not Pramata.

JnaniAjnani

2 Statuses

- Pure awareness in 3 states- No Adhyasa- Not Pramata- Vidyavan- Awareness behind thinker,

feeler, perceiver.

- Pamata with Adhyasa- Perceiver- Avidyavan

Jiva

You are knower

Behind perceiver

212

• When using inference you are knower behind thinker.

• Operate Arthapatti or Anumana then thinker = Adhyasa.

• You are knower behind all Pramanams including Shabda…

• Shabda not Pramanam for knower… Veda Aveda Bavanti.

• Don’t have sentiment.

• All because of persons ignorance about the self evident, self existing, eternal witness, consciousness.

• Person identifies with body – mind as self.

• Pramanams existent because of Pramata.

• Pramata exists because of Sakshi.

• Without Adhyasa, no Pramata.

• Reflection = Adhyasa = Chidabhasa.

• Very important topic in Vedanta for Moksha.

• Super waker, consciousness, Turiyam state.

• All Shastrams, branches of knowledge because of fundamental Adhyasa, Moola Avidya.

• In empirical world use Pratyaksha Pramana.

• See with eyes… not Dosha within empirical world of perceptions.

• Defect in eye = Dosha.

213

• At absolute level, can’t use Pratyaksha but Shastra Pramanam only.

Question :

• Is appearing world real?

Answer :

• Doctrine of Pure reason :

Person using mind, reasoning, ultimate in process of knowing.

Absolute LevelEmpherical Level

Upanishad

- Use Shastra- Apply reason- No Avidya- See flower as flower

• How knowing happens? Process? Are you knower in sleep?

- Not knower- Non doer in sleep

- Knower- Doer in waking

Are you

214

• Fire is hot all the time.

• I am not knower all the time, I am witness, consciousness all the time.

• Can never say : Fire is not hot.

• Can never say : I am not Consciousness

• Atma :

o Is it really becoming Karta?

o Are you thinker or knower behind thinker?

• Transcend level

• Unless there is fundamental error between self and non-self, can’t say you are Karta, Bokta, Pramata (KBP).

• Unless you are knower first, consciousness first, you can’t have a process of knowing.

• Apply Anyatha Anupapatti.

• You know, there is Adhyasa.

• In relative world no final assertion.

• Newton, Einstein, correct at their time.

If I say in sleep no Atma

Will be joining Shunya Vadi

215

• Pramana, Shastra talks of truth at absolute level, valid in their own place.

• Fundamental error in identification.

• Atma – Anatma – Adhyasa.

• Sambavana Bashyam over.

New Section :

Purva Pakshi : Kaanada :

Vyavahara isAdhyasa is

Anvaya

No VyavaharaNo Adhyasa

Vyatireka

• Vyavahara = Product of Adhyasa, mistake, blemish.

• Mistake in ignorant, innocent ok, but not in scholars, Panditas.

Brief Answer :

• What is scholarship?

• Atma Sakshatkara?

• Aham Brahma Asmi?

216

• After Vedanta, has no Viveka Jnanam.

• Adhyasa is opposite of Viveka.

• Perceiver can’t be perceived is nice Yukti.

• Panditas No different from Animal.

Rope Jnanam

Idam Jnanam in Mind

Smruti Rupa

Vasanas in Mind

See Snake

Viveka is missing

217

• No superiority, no Nindha.

• If you are the body then animal.

• Both have no Atma Sakshatkara.

• With perfect knowledge in the intellect, won’t do Adhyasa.

Example :

• Cow does not take grass as itself, it Munchas.

• Tail removes flies.

• Takes body as Atma, grass as Anatma.

• Has Bheda Jnanam, like you have.

BipedQuaterped

Human life same in

Human4 legged animal

Both conglomerate of 5 elements

Same life reflecting in Both

218

• If you don’t stop mistake, you will be like cow.

• Body identified individual common in Human and animal.

• Animals and human use Pratyaksha + Anumana, and draw conclusions based on likes and dislikes.

• Both have Viveka and Vairagyam.

Prati KoolaAnu Koola

Assess

UnfavourableFavourable

• This is Atma – Anatma Bheda Jnanam but yet commit mistake.

Brahma Sutra :

But that Brahman (is known from the Upanisads), (It) being the object of their fullestimport. [I – I – 4]

219

Astronomer like Jnani

• Sun never rises, sets

• Earth going around sun

• Sun always shines

• Wisdom kept aside, answers = Badita Anuvrutti

Jnani Body – Mind

- Never identifies with body Mind

- Are operating- Never me, Mine error

↓Baditta Anuvritti Vyavaharanot Adhyasa Vyavahara

- With body identification- Adhyasa- Ajnani

- With no identification- No Adhyasa - Jnani

Vyavahara

• During Vyavahara Kala, and Jnana Kala, Jnani sees difference.

• Viveka Jnana and Atma Sakshatkara different.

220

• In operation of Pramana by Adhyasa, scholars, illiterate, animals are all same with Atma – Anatma Viveka.

Example :

• Anumana = Syllogism

I) Pratingya :

• Mountain has fire

II) Linga Hetu :

• Cause – Dhumat.

III) Drishtanta :

• Like Kitchen fire.

Vyapti :

• Where smoke, fire is.

GrossStick

Cow sees human with

Goes towardsRuns away

221

IV) Paksha :

• Apply Vyapti to mountain = Substratum of discussion.

V) Nigamanam :

• Conclusion

• Tat – Tataha.

- Compassionate + Love- Buddha smiled

- Angry people- Moves away- Has Adhyasa inspite of study

Jnani sees

• Adhyasa is there in scholars of Vedanta in Vyavahara.

• Operate perception, identified with mind, become thinker, operate inference based on Vasana, Divide into favourable, unfavourable, act.

• Being ignorant is not bondage.

• No able to know you are ignorant is bondage.

• Have logic to say Atma is different from Anatma but identified with body – mind.

• Raaga (Pravritti) + Dvesha (Nivritti) = Vyavahara.

• Vyavahara is product of Adhyasa, same in animals + human.

222

• Pashu and ours basis is Aviveka.

• Transactions based on Pratyaksha + Anumana with Aviveka.

• Atma – Anagma Bheda Jnanam is there.

• In Vyavahara, if you transcend Raaga – Dvesha, Body – Mind identified ego, then you are Mukta, not easy.

• Recognise Adhyasa is inevitable in life.

• Religious, devotional, compassionate, ignorant of self.

Without EgoWith Ego

Person can respond

No AdhyasaWith Adhyasa

Wrong Idea of

Self World Ishvara

223

• Recognise first you are ignorant of self.

• Then you can negate ignorance.

Without AdhyasaWith Adhyasa

Ideas

RightWrong

Not RealReal

Ignorant

Knows he is ignorantDoes not know he is ignorant

• Recognise Adhyasa first in life.

• Don’t protect Adhyasa.

224

• Both, product of Adhyasa in Jagrat Kala.

• In sleep, no Adhyasa.

Conclusion :

• There is Adhyasa.

NivrittiPravritti

Worldly Vyavahara

Forward StepBackward Step

225

Lecture 12

Pramana Bashyam :

SushuptiJagrat

Important Viveka

No AdhyasaWith Adhyasa

• Wise recognise Adhyasa, have chance to come out.

• Mimamsakas, Karma Vadin, don’t accept Adhyasa.

Purva Pakshi :

Shastriya Karma Laukika

Vyavahara

- Rituals not Adhyasa- Go to heaven 5 days- Agnishtoma go to heaven

- Accept Adhyasa

226

• Atma gets merit, goes to heaven, not body.

• Atma = Body – Charvakas.

• Jiva has desire for Phalam.

• Without discrimination of Body – Atma, he will not do ritual.

Shankara :

• At your level you are ok.

Katho Upanishad :

Atma Body

Indweller Jiva in the Body House

The Purusa of the size of a thumb, the Inner Self, is ever seated in the heart of all living beings. One should draw Him out from one’s own body with steadiness, as one draws the pith (central stalk) from a reed (rush grass). Know Him as Pure and Immortal, yes, know Him as the Pure, the immortal. [II – III – 17]

227

• Indweller of the size of thumb gains merit and goes to heaven.

Upanishad :

• Atma transcends attributes of body, mind, Prana, old age, death, pleasure, pain….

• Transcends 6 oormis (Brihadaranyaka Upanishad)

• Atma has no distinction in male, female bodies, Brahmana, Samsari, does not travel to any Loka, all pervading.

Full correct Atma JnanamSimple

2 understandings of Atma

- Required for Moksha- Atma other than body- 1% knowledge

• For going to heaven, more knowledge of Atma not required.

• By Punyam, Gain Svarga.

Shankara to Mimamsakas :

• Basis of Karma is gone, if Atma is Sarva Vyapi.

• Accept Adhyasa in Shastriya Vyavahara.

228

• I am subject to hunger – thirst, Samsara, Brahmana, take birth in other Lokas is Jnanam required for Karma (Rituals).

• Real Atma Jnanam drops all purposeful activity.

• Asamsari Atma = Complete knowledge, full vision, steering in hand.

• Both Laukika, Shastriya Vyavahara is in sphere of ignorance.

• Jiva based on Avidya, Raaga – Dvesha moves backward, forward.

• Irrelevant after full Atma Jnanam.

• Shastra never tells, you are Karta, do Homa.

• Karta not there in Vidhi Vakyams.

Mimamsaka :

• Karta brought in, Adhikari alone performs… inference – Arthapatti…

I) Karma dependent on Karta.

II) Shastra does not talk of Karta.

• Comes by Artha Patti, Anyatha Artha Patti.

III) Reasoning of Mimamsaka :

• Karma talked by Vedas, therefore Karta assumed to be there in the body – mind complex = Artha Patti.

• Otherwise, Karta not possible Anyatha Artha Patti.

0

229

IV) Shastra does not ask you to desire – Karma.

• Desire is there because of Avidya of Atma.

V) No need to inspire to desire.

• Person ignorant of Atma.

• A glimpse of Atma enough to drop all desires, Dukha rupatvat.

• Karma done with smoke.

• Inspiration = Desire for higher pleasure.

Artha Patti :

• Without desire for a higher benefit not worth doing Karma.

• Desire for Atma = Desire for end of Anatma.

• Desire for Atma = Desire for Self.

= Which is not a desire

• Before Jnanam Shastra operates in the sphere of ignorance only.

Shankara asked Totaka :

Reply :

• Nijah Bodha Rupa.

• I am the awareness absolute, which is my form.

• Come with me, you are in my group already.

230

• Till then Totaka did not speak.

• No Kartrutvam, Shastra will not give Vidhi.

• Shastra does not impose - you are Karta, now you desire to go to heaven.

• Desire is result of Atma Ajnanam.

• Shastra is in the field of ignorance of Atman.

• Raja does Raja Suya Yaga.

• Bramana… do Brahaspati Sabha.

• Varna Adhyasa superimposed on Atma while doing rituals.

• Varna is by birth in a family.

• Body is born, Atma is Ajaha.

• If you don’t superimpose Varna, Shastra Vakyas redundant.

• Brahmachari does not take to Sanyasa or Grihasta.

• Ashrama – state in life superimposed on Atma.

• Sanyasa taken to remove Adhyasa, shine of I am Grihasta notion.

We complain :

• Vairagyam important, but we are family people = Adhyasa.

• Atma – Asanga, having Raaga is going against your true nature.

• You are a student of Vedanta, not Grihasta.

• Age superimposed on Atma.

231

• Shastra needs Adhyasa for Vakyas to operate.

• If Viveka is established, Vakyas become Redundant.

• No Chain without adding copper to gold.

• In Yagya, don’t discuss pure Atma.

• Sanyasa goes against spirit of marriage, Swamijis don’t like to attend.

• Sarva Sankalpa Sanyasi.

Gita :

Abandoning, without reserve, all desires born of Sankalpa, and completely restraining the whole group of senses by the mind from all sides… [Chapter 6 – Verse 24]

• Age is superimposed in rituals.

• Avastha, stage in life superimposed on Atma.

• Abhimana is superimposition.

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• With Abhimanam in the body, person with desire does Kamya Karma.

• Atma becomes desirer.

True Knowledge :

• Atma Akamaha.

• Akahmastu, Aapatakamaha, Nishkamaha = Atma.

• For Shastra to function, need Adhyasa, not Atma Jnanam.

• Seen Pramana Bashyam so far.

• Adhyasa = Pramana Siddham.

1st :

• Deny Adhyasa.

• Adhyasa Sambavati, Purva Pakshi negated.

• Adhyasa Lakshanam covered.

2nd :

• Apply Adhyasa in real life, recognise Adhyasa.

• Where is Adhyasa in life?

Remember Lakshanam :

• Atasmin Tat Buddhi = Adhyasa.

• Thumb rule for Adhyasa : You see that in non-that.

233

• Atas = Non That

• Tat = See That

• See Anatma in Atma, impute to Atma.

• See Atma on Anatma, attribute to Anatma.

• Adhyasa identification starts with the body.

1) Build self image with Polo shirt, BMW car.

• Clothes superior, not self.

• Self aggrandizement.

• Car glorious, you are not.

• Bahya Dharma Atmani Adhyasati.

2) Mama Sam Sarga Adhyasa :

• My uncle is great.

• I lack something

• Adhyasa.

• Vikala, Vigata, lacking.

• Sakala – Having Kala

• Vikala in me

• Sakala in Brother.

= Adhyasa

234

• Father cries when son cries – Adhyasa.

• Person born in the world because of fructification of Prarabda Karma Phalam.

• Body comes in form to exhaust baggage and go away.

• Son different from body.

• Sakala, Vikala of Daughter superimposed on self.

With DaughterWith Body

Adhyasa

- Bheda Jnanam is there- I am different from my daughter- Bheda Jnanam is experiential- Identification with outward

objects – my car, house, wealth- My-ness = Samsarga Adhyasa- My-ness not in mountain, river,

trees.- Ownership of house not

intrinsic to you as Atma.

- Bheda Jnana missing- Only logic says body is different

from me.- Not experientially different.

235

• You establish a connection, Bahya Dharma Adhyasa through the Vrutti in Mind.

AntarahBahya

Adhyasa

Indirect Direct

• Never deny Adhyasa.

• Work to drop Adhyasa.

236

Lecture 13

• Vasyam Bahyam Na Adhyasya iti….

• What is outside not superimposed.

• Sees distinction clearly.

• Bheda Jnanam is there.

• I am different from my daughter.

• Dharma Adhyasa is there, no Dharmi Adhyasa.

• Avoid internalization.

• Keep internal, external.

Gita :

Shutting out (all) external contacts and fixing the gaze (as though) between the eyebrows,equalising the outgoing and incoming breath moving within the nostrils. [Chapter 5 – Verse 27]

• Keep whats in the world, in the world, not in your head.

237

• Mind created for worldly interaction, not for contemplation.

• Mind efficient for Loka Vyavahara, meditation is enforced in the Mind.

Gita :

Aparigrahaha

Non-Accumulation recommended things get internalised

Wealth – Business - Family

The Blessed Lord said : When a man completely casts off, O Partha, all the desires of the mindand is satisfied in the Self by the Self, then is he said to be one of steady wisdom.[Chapter 2 – Verse 55]

238

• Discover your potential through Veda.

• Mind is clustered with Bahya Dharma Adhyasa.

• Bahya Dharman Atmani Adhyasyati.

• Then Deha Dharma Atmani Adhyasyati.

Deha DharmaDeha

Adhyasa

- More- When sick, fasting, injured

- Not much

• Not conscious of the body most of the time.

• Dharmi, Artha Adhyasa is not powerful as Deha Dharma Adhyasa.

• No body says – I am the body.

• They say I am Brahmana, Kshatriya…, labelling attribute of Body.

• Jati, age, are all Dharmi Adhyasa.

• Internalising, assessing ones self based on outside situation is Adhyasa.

• Superimposing property of Body on self is a very big Mistake.

239

Never say :

• I am old, male, fair, lovely.

• Deha Dharma Adhyasa more dangerous than Deha Adhyasa.

• I am heavy, thin…

• First recognise Adhyasa, then can avoid.

Meditation :

• I am witness of the body – mind in action.

• First locate the body, then negate it.

• Organs of action identified with body.

Organs of actionOrgans of knowledge

When I identity

Become KartaBecome Bokta

• I become experiencer through identification with organs of knowledge and action.

• Without identification with body – mind, I am called Sakshi.

• Tishtami – Standing.

240

• Gachhami – going around

• Langhayami – Jumping

• Satchit Ananda Atma can’t jump.

• Maintain space between self and body – mind by negating Adhyasa.

• I am the body is the source of all sorrow and conflict in life.

• Obsession with body not good.

• Body requires maintenance to remain in good condition by proper food and exercise.

• Put body into moderate purposeful activity.

• Not sit and don’t move.

• Don’t identify with body mind.

• Identify self as Sakshi of Body – Mind world.

• Inspite of intense activity don’t take yourself as Karta.

• I am Atma, substratum in which body, mind, world manifests and unmanifest.

No Adhyasa :

Gita :

241

Gita :

But, the man who rejoices only in the Self, who is satisfied with the Self, who is content in the Self alone, for him verily there is nothing (more) to be done. [Chapter 3 – Verse 17]

Having abandoned attachment to the fruits of action, ever content, depending on nothing, he does not do anything, though engaged in actions. [Chapter 4 – Verse 20]

• All around actions, but I don’t act.

Gita :

I do nothing at all, thus would the harmonised knower of Truth think – seeing, hearing,touching, smelling, eating, going, sleeping, breathing... [Chapter 5 – Verse 8]

242

• Don’t identify with Karma Indriyas and live life as Jeevan Mukta.

• Be witness to all Vyavahara, actions of the body.

• Know truth, be the truth, I never do.

• In my presence bodies organs of knowledge and action function, manifest, unmanifest.

• Simple understanding, simple wisdom.

• Jnana + Karma Indriyas Dharma not taken on Atma = Moksha.

• We internalize Dharma of Jnana + Karma Indriyas + Antahkaranam on Atma.

• Colour of Body, mind internalized as self.

• Handicapped does not look self as handicapped, then does not suffer internally.

• Others look at him with pity and sympathy.

• Do not see self as the attributes of sense organs.

• Any self – image is wrong.

Speaking, letting go, seizing, opening and closing the eyes – convinced that the senses moveamong the sense objects. [Chapter 5 – Verse 9]

243

• Image in the mind of self has no truth.

• It is construct of the mind.

• I am not the image created by the mind and identify with it as self.

• If true nature discovered, any handicap not a problem.

• Stephen Hawking :

Rose above his tormenting body, mind.

• Self knowledge, not verbal statement.

• See Adhyasa at various levels and negate it.

Body

Sense organs

Mind

Faculty of knowing is shapeless

Aquires shape of knowing

244

• Form of mind = Form of thought, its content.

• Aquire Vasanas, Samskaras, grooves, by product of knowing.

• Kamaha = Desire, mental pattern of thinking.

Brihadaranyaka Upanishad :

• Kama, Sankalpa, Hri, Srihi, Sraddha, Vichhikitsa, Dihi.

• All are thought patterns of faculty of knowing, Antahkaranam, mind.

• All are attributes of the mind.

• You are not the mind.

• Avoid Adhyasa.

• You have solved problem of human existence by dropping Adhyasa.

• Greatest Achievement in life.

• You have become Uttama Adhikari.

• You are what your mind, body is = Adhyasa.

• We live in mental prison, identifying with the mind.

• Mind rules our life’s actions because, they are prompted by the mind.

• Likes – dislikes, speech have origin in the mind.

• Practice discernment w.r.t. the mind.

245

• Don’t define your self w.r.t. the mind.

• Mind is real is an error, mistake.

• It is unreal, changing, fleeting, Prakrti.

Shell Silver

Alone Real Not Real

Atma Body / Mind / World

Alone Real Not Real

• Minds attribute = Vichikitsa = Doubt taken to be ones own.

• Identification with mind goes after desires fulfilled (Prarabda Karma Phala).

Tarqa :

• Refuses to separate mind from Atma.

• Refuses to see truth.

Shankara :

• Be witness to your mind for 5 minutes.

Conclude :

• You are not what your mind is.

246

• You are not the content of your mind.

• What is common factor between childhood, youth, old age?

• Sakshi

• Minds contents have changed, thoughts have changed.

• Commonality between childhood and old age = “I am” – not part of Mind, not product of mind.

• Sankalpa = Minds Dharma not Dharma of Atma.

Vigyanavadi :

• Baudhas – Mind = Mithya.

Tarquika :

• Mind = Real

• Recognise mistake and negate it, final solution for Adhyaya.

• I am witness of body in action, mind in its feelings, thoughts, emotions.

• Mind is Bahyam, external to me, Atma.

• Know what is going on in your mind but don’t take them to be real.

• I Bless, but ignore my thoughts.

• I am not content of my mind = Negation of Adhyasa, practical.

• After mind, Ahamkara Adhyasa.

• Sense of me = Aham Pratyaya Hinam

247

• We don’t put Ahamkara separate from self.

• Ahamkara = Pratyaya, thought Pratyayi = Atma, source - Dhanam – Dhani.

• Observe I thought on waking up = Aham Pratyayi, ego.

• We take ego as entity, independent.

• Ego not different from mind.

• Kama, Desire = Groove in the mind in the form of Vasana.

• Vasana = Well entrenched thought.

• Pot – not well entrenched.

• I – thought more entrenched.

1st Level Perceptions

2nd Level Kama

3rd Level I – thought

4th Level Sakshi

Yoga Vasishta :

• Oh Desire, I know your origin.

• I have not given birth to you.

• Kama comes from Sankalpa.

• you are born from mind.

248

• I refuse to identify with the mind as self.

• It is an object of Sakshi all the time.

• I don’t have anything to do with you.

• Kama disappears.

• This is Atmas dialogue with the mind.

- Desire- I thought- Stands apart

Content

Antahkaranam

Manifest Consciousness

I - thought

Kama

Continuous flow of Vrittis of the world

• Erase groove, stop identifying.

• Smoking given up.

249

• Erase Kama, Sankalpa, me thought not my SELF.

• It is Idam, not Aham.

• I identify with ego all my life as the self.

• Can you recognise, me – Aham thought?

• Then it is Idam.

• Recognise it as Idam, not Aham – Atma.

• Everything has reflection of Atma, in the background reality.

• By itself Aham = Anatma.

• Do Viveka.

• Me – Persona, not you, you are always witness of persona.

• Persona = Aham Pratyaya Asesha Svaprakasha Sakshini Pratyagatmani = Atma

• It is description of indescribable.

• Beyond that mind, language fall back.

Gathi Avagathi

Going Knowing

Quotes :

1) 3 states are not there, their ground, Adhishtanam, Atma alone real, exists.

2) Both Shastriya, Laukika Vyavahara in sphere of ignorance.

250

• Knowing = Prakashate = Shines.

• I am body or mind, Atma covered by body, or mind.

• Unreal Anatma = Jadam.

• After that Atma shines as witness.

• Witness to all movements of the mind including movement of Karta, Bokta, me.

Adhyasa – Non self – Anatma

- Simple thoughts

- Antahkarana

- Sense Organs

- Organs of Action

- Body - World

• I am Sakshi of Non self.

• I am the witness only, have this discernment.

• Drop I am the body, idea.

• I am the pure witness, only idea purifies the mind.

• I am body – reflected, by I am witness.

• Be – uninvolved, don’t show interest in thoughts.

• I like car, book, don’t compromise on any liking.

251

• Little commitment, witness gone.

• Pure uninvolved witness, my nature.

• In the ultimate truth no two things.

• Practice Viveka, Abide as Sakshi, Atma takes over you.

• Aha effect.

• Pratyag Atma = Sakala Buddhi Pratyaya Sakshi.

• 1st : Viveka

• 2nd : Sarvatma Bhava

• Pratyag Atma = Innermost reality of the individual.

• Upto this point, volition, effort can take you.

• I am witness only, not giving definition to Atma.

• Saying only what I am not.

• Nothing like knowing the self.

• Self knowledge = Knowing what you are not.

• Self knowledge is being what you are, Satchit Ananda Svarupa, Kartru, Karma Virodha.

252

Purva Pakshi :

I Know Atma

Knower Known

2 Atmas

Not Advaitam

KarmaKarta

One Atma can’t be

• Single person can’t play cards.

• Na Aham Atmanam Janami.

Example :

• Can’t yourself lift yourself up by pulling your own shoe lace.

253

• Knowing what all you are not is Viveka Prakriya Aimed at truth.

• Sakala Buddhi Sakshi neutralizes “Other category”

• I am pure uncontaminated awareness.

• Sakshi w.r.t. what I do not identify with = Viveka.

• Come to know :

What you have disidentified does not exist independently.

• Being an appearance, comes and merges in you.

• You are Poornam the whole.

• No – I – thought, no world.

• What happens to Kama, desire?

• With Viveka reject Kama.

• Stop identifying with it, temporary, transient Phenomena.

World not existence

Only an appearance

That world starts with the I – think –thoughts in the mind

254

• What happens to it? Disappears, goes away.

• All thoughts get resolved in you, awareness, higher order of reality.

• Thoughts have no separate existence.

• Own up Adhyasaless Atma.

Wake up

1st 2nd 3rd

Dreamer status Waker status Sleeper status

Does not identify Identifies I am

Sakshi

- I am, desire is not- Stay there as Sadhana- I am, I am- Desire resolves in you

- Desire is - I become desire

255

II) Thoughts dissolve in you, don’t go out of the window.

• Effort = Nivritti, not Pravritti, negative direction.

• Make effort not to identify, not to do something.

Very important step

No identifying with desire – rising thoughts and connecting with it

There is break required for feeling of Moksha Bava

Ego

Ahamkara – I – thought

Superimposed on Pratyagatma

Itaretare Adhyasa

256

• Mind knows means = Superimposed.

I) Knowingness of Atma transferred to the mind by Adhyasa = Error.

• Correct this by Atma Jnanam.

• Legs walk, Pranas superimposed on leg, movement belongs to Prana, Prana walks.

• Atma superimposed on legs, I say, I walk.

• Itaretara Adhyasa.

• Anatma superimposed on Atma.

II) Dharma Adhyasa :

Superimposed on

Ego Mind Sense Organs

Atma

I am the body

Fair, lovely

Dharmi – Dharma Adhyasa

257

III)

Atma Adhyasa on Anatma

No Dharmi Svarupa Adhyasa

Nobody says I am the infinite body

• Dehaha Asti.

Sarva - Jnya

- Knowledge - Knowingness of infinite Atma

superimposed on limited body

• Atmas infiniteness not superimposed.

• Stone – formless, can hold infinite forms.

• Knowingness can manifest as knowledge of anything and can uphold any form.

258

• No Svarupa Adhyasa of Atma on Anatma, only Samsarga Adhyasa.

• Dharma Adhyasa is there.

• Isness, knowingness attributed to body, Antahkaranam.

• Sarva Sakshinam Pratyagatmanam.

• Pratyagatma can be understood only upto Sarva Sakshi.

• Beyond that words fall back.

Sruti :

• Sakshi Chetanah Nirgunashcha.

Sakshi of Sarva :

• Ego, intellect, mind, sense organs, physical body, Jagat = Sarva.

Atma Antahkaranam

- Sarvagnyaha- I know all

- I am Agnyaha- I am ignorant

Electricity Antahkaranam

- Does not know itself or others- Moves machines- Jadam

- Jadam- Captures reflection of Atma- When Atma reflects in it, it knows

259

• Mirror shines when sun gets reflected.

• By itself non-luminous.

Mind :

• Itself polished, fine surface like mirror.

• But Jadam.

• Atma in the mind appears as the mind itself, not distinct from the mind.

• Mind parades as ultimate knower, subject.

• You can wonder if all this is the truth.

• People take themselves as the subject, body identified Atma.

• Viparyaya – of Adhyasa.

260

Lecture 14

Superimposition of Pratyag Atma

In the Antahkaranam, mind = I - thought

It is due to Adhyasa

Atma

Karana Shariram

Sukshma Shariram

Sthula Shariram

Ratna Prabhakara :

• Wake up

• Recognise – undifferentiated alertness, awareness.

• No sense of time, space, no otherness.

261

• Division has 3 causes, 3 factors.

• Apparent, not real.

• Atma – free from opposites, undifferentiated, pure awareness.

• I = Prathama Karya Adhyasa.

• Gives birth to an isolated entity.

• Sense of limitation is built in Aham.

• Without sense of limitation no I – sense.

One consciousness becomes

Desha Kala Vastu

- Time divides events- Content of mind

spreads to past, present, future.

Division No Division

- Waking- Dream

- Sleep

262

• I am limited by time, space, creation = Fundamental ignorance, Ajnanam, Moola Avidya.

• Ajnanam is dormant in sleep state, continues, blossoms in waking.

• Blossoming of Ajnanam is called waking state.

• Pure awareness wrenches itself outside unlimited Atma and appears limited.

• Like bubble emerging on the surface of ocean.

Atma Aham

Always there Adhyasa of Atma in Ajnanam

Pure Awareness, being

Appears limited with Aham Adhyasa on the Mind

Bubble Ocean Svarupa

Limited Infinite, unlimited H2O

Individual :

• Has ignorance of ones own unlimited nature.

263

• Has limited himself in space, time, objects.

• Limitation inbuilt as character, intrinsic.

• Ajnanam is always there, as waker – I, with sense of isolation.

• Ajnanam is illuminated by reflection of Atma Chaitanyam = Superimposition, Adhyasa.

1st Adhyasa :

• Prathama Adhyasa = Karana Shariram, sense of I, limited being.

• I – sense is soaked in Atma, Awareness.

• I – Sense is the beginning of the mind.

• Content of mind comes to light.’

2nd Adhyasa :

• Atma – superimposed on I – now reflects on thought, Antahkarana = Sukshma Sharira Adhyasa.

• Now Sukshma Shariram, soaked in awareness.

3rd Adhyasa :

• It reflects in the Sthula Shariram.

• Body is outcome of such superimposition.

• Body becomes Atma by Adhyasa.

4th Adhyasa :

• Things related to Body – Home, Wife, Daughter, Business, Wealth…

264

• Life = Everchanging dream.

1st Recognise :

• I am ignorant.

Ajnanam

Adhyasa

Antahkaranam (Is in time)

• Thoughts are spread in time, not in space.

• Unless you open 3rd eye of wisdom and abide as witness, Adhyasa can’t go.

• Practice discernment and clearly see distinction.

• Karma, Upasana can’t end Adhyasa, they are based on idea of division.

• Can purify mind.

• Locus of Karma is Anatma, outside you.

• Kshama, Dama, Shanti, inner peace, quietitude are within you and will help you to know the truth.

Karana Shariram :

• You don’t experience.

265

1st Stage :

• In sleep, don’t feel isolated.

• This is beginning of Adhyasa.

2nd Stage :

• In wake of I – all other thoughts come to light 2nd stage of Adhyasa in Sukshma Shariram.

• 1st moment = Alertness, no I – sense.

• 2nd moment = I – sense

• Before Adhyasa of Karana Shariram what was there?

• Unless there is Adhyasa, there can’t be I – sense.

• Unless there is I – sense, no Adhyasa in Sukshma Shariram.

• Adhyasa feeds Adhyasa.

• Karana Shariram Adhyasa flow is continuous…

• Yesterday nights Ajnanam, isolation is there.

• I – sense today is because of Samskaras in last nights sleep.

• When I wake up, sense of isolation, aloofness shines.

• Instead of awareness which brings sense of isolation to light, I become the sense of isolation myself.

• Why Adhyasa at mind level?

266

• Because of Adhyasa at I – level, Ahamkara level.

• Adhyasa at I – level, perennial, Pravaha, Naishargika, Natural.

• Tamas causes Adhyasa at I – level.

• It is there from birth.

• Childs mind is in latent state.

• As child grows, sense of isolation grows, child becomes Afraid.

• Sense of fear comes from earlier birth.

(II)(I)

Adhyasa

- Karya Adhyasa- Identification with

emotions.- Sense of mineness

appears on emotions as my emotions, my house, my body – my mind.

- Karana Sharira level- Aham Adhyasa- I - Sense

• Apart from Pratyaya, thought, there is nothing substantial called mine.

267

• In screen of consciousness, see all Pratyayas.

• What is seen = Loka.

• Jagat appears without being there, Pratyaya Rupam.

• If it appears and is there, won’t call it Mithya, Pratyaya Rupaha.

What is What is seen

- Brahman- Shell- Rope

- World- Silver- Bhasate, Loka- Appears without being there.- Mithyaya Pratyaya Rupa.- Snake appears without being

there.

World

- Karya Prapancha- Result of superimposition of Atma

on Pratyayas, appearance, unreal.

268

Gita :

Its form is not perceived here as such, neither its end, or its foundation, nor its resting place;having cut asunder this firm-rooted Asvattha-tree with the strong axe of non-attachment…[Chapter 15 - Verse 3]

• Its form is not substantiated.

• Movie = Seen

To MovieTv Screen

Hold

- Bandah- World

- Moksha- Atma

• Yatha Drishyathe Na Upalabyathe world is seen, it is not there.

269

• Mithya – Pratyaya Rupaha.

• World explained by Pratyayas.

Prtyayas Push I - thought

Into status of Karta - Bokta

Substratum

Knowledge

Chaitanyam

Light

Atma

Shines in Vigyana Maya Kosha as Karta

Legs move, walk

270

• I am the mind = Adhyasa.

• All Vyavahara explained by Adhyasa.

• Kartrutvam is wrong intrinsically, philosophically.

• Crucify Ego = Atma divested of all kinds of superimpositions.

• Adhyasa makes us doer.

• Anatma Ajnanam is Bandaha.

• Gives rise to Kartrutvam and Boktrutvam.

Gita Method

I) Start with

- Kartrutvam- Sankhya Yoga- Aham Akarta- Chapter 2 – Verse 12 – 30

(II) Neutralise

- Boktrutvam

Most important teaching of Gita :

• I am not Karta, Bokta.

271

Sankhya Yoga :

Distinguish

Atma Body – Mind

• In Viveka : No Kartrutvam.

• Begin with Karma Yoga, Neutralise Kartrutvam, Boktrutvam by Adhyasa.

• I – Sarva Prathama Karya Adhyasa.

• Superimposed on Atma, Awareness.

• Reflects in Vigyana Maya Kosha.

• I – becomes Karta, Bokta.

• Why it becomes Bokta?

• Because it is isolated from the whole.

• Whole – standing opposite to I.

• Wants to enjoy.

• Sense of enjoyership is together with sense of isolatedness, limitedness.

In Sleep

- Free- Not Isolated

272

• Isolation = I – In the mind

= Ahamkara

• Karoti Iti Karta.

• Hence Bokta is cause of Karta.

Cause Effect

Bokta Karta

• Because of isolation of ego in front of the world, I become Bokta.

• This is one way of explanation of Karma Yoga.

2nd Way :

• Boktrutvam Neutralisation is easy.

• Invoke persons Sraddha for the highest truth.

• In Boktrutvam, person is subserving his lower nature of Prakrti, Animal nature is us.

• We succumb to lower nature in being the enjoyer.

• One from exhalted state of Pratyag Atma – comes down to a state of limited being, isolated, standalone entity.

I – Sattwa Guna Pradhana Atma

Fall down to Rajo and Tamo Guna in Boktrutvam

273

• Therefore, neutralize Boktrutvam.

Gita :

Chetana Purusha

Begging at Door of Maya – Inanimate object

For a crumb of pleasure

Boktrutva

Thy right is to work only, but never to its fruits; let not the fruit of action be thy motive, nor letthy attachment be to inaction. [Chapter 2 – Verse 47]

• Be Karta in present, never a Bokta.

274

• In Karma Yoga, Boktrutvam is neutralized.

• Become Nishkama, heart very pure.

• When desires Neutralised, Raaga – Dvesha gone.

• Fear also gone.

• Fickleness of the mind is neutralized.

• Mind becomes spontaneously calm and quiet.

• Then Atma Jnanam given.

• What is the Journey?

• Mind + organs of Action = Karta.

Drop Bokta

Drop Karta

Be Atma

Segregate pure I

From reflected consciousness as Karta

275

• Mind impels organs of action into movement.

• You are the witness of the mind.

• Pure mind Sakshi can immediately know movement of the mind.

• Impure mind can never appreciate meaning of Sakshi

• Only pure Mind can appreciate meaning of Sakshi.

• Purpose of Sakshitvam is over.

• You are not going to remain as Sakshi forever.

• Everyday we fall from our pure Sakshi nature and identify with one body as per Prarabda on waking.

• Now, waking up from Anaadi Maya, Moola Avidya, Karana Shariram = Self Realisation.

• In Sankhya, Deha seen as object, distinctly different from ones true self.

• Deha is Karta.

• Bahir Anga, its locus is the gross body.

• For eliminating Adhyasa, start Vedanta study.

• Adhyasa = Movie, Drama, show of ego I – Karta – Bokta in time – place – objects.

Bhokta Karta

- Handled by Karma Yoga - Handled by Jnana Yoga- Sankhya Yoga

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• We identify with what we see, hear.

• Karta goes to heaven.

• Akartru Atma can’t go to heaven, no interest in Vedanta, will see Atma Nishta Later.

• Human nature is Adhyasa.

• Good lunch, picnic not because of Adhyasa.

• Conflicts, desires, because of Adhyasa.

• Perception Versus error.

See Rope

As Serpent

No Benefit

Frightened, digestion stops

• Good things in life not by Adhyasa.

• Conflicts, sufferings, fears, desires caused by Adhyasa.

• Recognise mistake as mistake.

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Wisdom :

• Seeing false as false.

• Need courage, Dheerah.

Can’t see the truth

Can only be the truth

• By knowing, you deny truth, making it into an object.

• What is known, is not the truth.

• Adhyasa = Misconception, delusion.

• Correct reading = Solution, gaining knowledge.

Conclusion :

I) 1st Adhyasa

I - Adhyasa

What is basis of I – Adhyasa?

Agyanam, Sense of Isolation as In sleep, Karana Shariram

• Innate sense of Isolation = Agyanam.

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II) Require a situation to overcome sense of Isolation.

• Most of the time we live as stand alone isolated beings.

• When we watch sunrises, sunset, sense of stand alone drops, isolation drops, merge with self.

III) We are in communication with the whole.

• You are the whole, no isolation.

• Don’t sense space, time, sense of isolation.

• Desha, Kala, Vastu Paricheda, limitation drops.

• You are one with the whole.

IV) When you look back at the experience, can’t describe that experience without any Adhyasa.

V) You are one with the whole truth, with Joy, with God (Self – Realisation)

VI) Rare, happy, in true love.

VII) See resplendent glory of Ishvara.

VIII) If Mind is artificial, you are photographer, convert to store sense based experiences.

• Thing of beauty is Joy for ever… (Intimations to infinite.. Keates).

Truth

Not sense experience

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IX) Atma knowledge eliminates sense of Isolation.

• Embrace of oneness, eliminates Adhyasa.

• Purpose of Upanishad = Adhyasa elimination, sense of isolation goes, sense of wholeness comes in you.

• Study, reflect, contemplate on Vedanta.

• Mind conducive for interaction with world with sense of isolation not for contemplation.

• Reflected Consciousness – Organised structure of the Mind.

• Kshamah, Damah…

X) Begin Vedanta by changing interactional mind to contemplative mind.

• Explains Moksha Phalam.

• Atma is one without a second = Subject matter of Advaitam.

• What is Prayojana?

• Moksha, Samsara Nivritti.

• Liberation from bondage of Samsara.

• Do Prano Upasana to understand oneness.

Oneness Bhedam

Satyam Mithya

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• For truth, don’t begin with Vishnu in Vaikunta.

• Begin with yourself.

• What is the truth of indweller of this body? Shariram?

• Brahman.

Gita :

The lord dwells in the hearts of all beings, O Arjuna, causing all beings by his illusive power torevolve, as if mounted on a machine. [Chapter 18 - Verse 61]

• Begin with body, reach the infinite.

• Don’t start with infinite, Ishvara, will be stuck.

• How Jiva comes into existence?

• By Adhyasa.

• Jivas true nature = Brahman, unlimited reality.

• Jiva in association with the body appears limited.

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• Limitation is only appearance not a fact.

• You are only limited as body, not as your true self.

• You are Atma, not Body, Mind with limitations of time and space.

• Body spread in time – space.

• You are witness of both time + space.

• You transcend both space and time.

• Oh man, know thyself.

• Mimamsa = Analysis of truth.

• What is Upasana?

• Contemplativeness of mind.

• Precondition of gaining Atma Jnanam.

• With desires and fears, can’t know the truth.

• Mind covers Brahman.

• Truth of Atma, pure awareness is sitting on the mind all the time, ground of everything.

Body Mind

- Small - Space limitation

- Connects - Limited in time

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• Mind covers the ground itself, awareness, consciousness itself.

• This problem addressed by Upasakas.

• Adhyasa in life is established.

• Division between individual and Brahman is there in place by mistake.

• Ground is ready to discuss the oneness.

• Without Adhyasa, can’t discuss one-ness.

• Division is there by mistake.

• Hence worth discussing.

• Shastra can be started.

Brahma Sutra :

Hence (is to be undertaken) thereafter a deliberation on Brahman. [I – I – 1]

That is Whole, this is Whole ; from the Whole, the Whole becomes manifest. From the Whole, when theWhole is negated, what remains is again the Whole.

Om Poornamadah….