GREAT TO READ - SESSION 16

A.Prakriti, the cause of ignorance, is made up of three Gunas, and carries with her the

reflection of that transcendent Reality, Satchidananda. This Prakriti is divided into two aspects,

called Maya and Avidya. Maya is Suddha-Sattva-Pradhana or that state of Prakriti in which the

principle of Purity or Sattva, predominates over the other two,—Rajas and Tamas. Avidya is

Malina-Sattva or that state of Prakriti in which Sattva is predominated and sullied by the other two.

When that pure Intelligence, Chit, is reflected through Maya or Suddha-Sattva, the reflected

Consciousness is called Isvara. It is one only, and controls Maya. When that Chit is reflected in

Malina-Sattva or Avidya, the reflected Consciousness is called Jiva. Due to the multifarious nature

of Avidya, Jivas are too many, and being individualised and separated from one another, they are

swayed by Avidya or ignorance. And this ignorance leads them to identification with the five

sheaths and the three bodies. Thus, there is activity, pain and suffering for the Jiva.

In the sentence, Tat Tvam Asi, Tat refers to the reflected Consciousness in Maya and Tvam

refers to the reflected Consciousness in Avidya. The word Asi proclaims their unity. It asserts that

one Chit alone, reflected in a twofold way, goes under the names of Isvara and Jiva, when it is

respectively qualified by the Upadhis of Maya and Avidya in its reflected State.

B.The reflection of a face in a mirror is different from the face; the reflection imitates the mirror inasmuch as it possesses the property of being in the mirror and the quality of the mirror. The reflection depends on the mirror for its existence. But the real face does not. So, the real face is different from the reflection. Similarly, the reflection of the Self in the ego is different from the Pure Self. In the case of the face, the face is real but not its reflection in the mirror. The reflection is not always there. But, at the same time, the reflection is not totally unreal since it is seen at times. Hence, the reflection is indescribable and the face is different from it. In the case of the Pure Self and Its reflection, in fact, however, both of them are devoid of any real distinction, in the case of the face and the mirror, the mirror has an existence independent of the face. But, in the case of the Pure Self, the intellect which is the reflecting medium is not having an independent existence all by itself, apart from the existence of the Pure Self. Therefore, the distinction between the Pure Self and Its reflection is only apparent and not real. Owing to a non-discrimination due to ignorance between the Pure Self and Its reflection, the Self is regarded as an individual suffering transmigratory existence.

It may be said that the reflection of the Self in the ego, as distinct from the Pure Self, is the individual soul experiencing and acting in this universe, on the authority that the individual soul is a real entity having its own properties like the shadow of a tree having the property of refreshing anyone coming under it on a hot midday. That cannot be so. The refreshing property cannot be attributed to the shadow, for it is the effect of refraining from the warm things, say, the hot sun.

Further, because of that, it cannot be said that the refreshing property that is seen in the shadow is ample proof for accepting the reality of the shadow. One is not refreshed by sitting close to a burning hearth under its shadow.

The reflection of the face in the mirror is neither the property of the face nor the property of the mirror. If it were the property of either of the two, then, it should continue to exist when one of

the two is not there. If it can be said that the reflection is the property of both the real face and the mirror, it can be equally refuted by saying that even when both the mirror and the face are there but improperly placed, the reflection is not seen.

Reference & Courtesy: Vedanta for beginners - Shri Swami Sivananda

GREAT TO READ - SESSION 15

A.

Disciple: What are the attributes of the Anandamaya Kosha?

Guru: Priya, Moda, Pramoda.

Disciple: What is Priya?

Guru: The joy you experience when you look at an object you like.

Disciple: What is Moda?

Guru: The great joy you feel when you possess the object you like.

Disciple: What is Pramoda?

Guru: The greatest joy you experience after enjoyment of the object you like.

B.Species of beings are four: Jarayuja (born of womb), Andaja (born of egg), Svedaja

(born of sweat), Udbhijja (born of earth).

C.Avarana-Sakti is twofold: Asattva-Avarana, Abhana-Avarana.

D. Vikshepa-Sakti is threefold: Kriyasakti, Icchasakti, Jnanasakti.

 E.Satta or existence is of three varieties: Paramarthika (absolutely real), Vyavaharika

(phenomenal), Pratibhasika (apparent or illusory).

F.IN WHAT WAY KARMA AND UPASANA PREPARE THE ASPIRANT FOR VEDANTA?

Karma is performance of one's own prescribed duty without the desire for any fruit therefrom. This removes the Mala or the impurity that is in the mind. Upasana is worship and contemplation of Saguna Brahman. This removes the Vikshepa or the tossing or the distraction present in the mind. Only after removing these two defects can one take up the study of the Vedanta in order to remove the last defect, viz., Avarana or veil of ignorance.

G.WHAT IS THE DIFFERENCE BETWEEN MAYA AND AVIDYA?

Maya is the cause, whereas Avidya is the effect. Maya qualifies Isvara but does not limit him. Maya is the Viseshana and not the constituent of Isvara's existence. But Avidya is an Upadhi, a limitation, which enters into the very constitution of the Jiva. Maya is Suddha Sattva, Avidya is Malina Sattva or Sattva mixed with Rajas and Tamas. Maya is cosmic, Avidya is individual. Maya allows cosmic consciousness in Isvara. But Avidya limits the Jiva to body-consciousness.

Reference & Courtesy: Vedanta for beginners- Shri Swami Sivananda

GREAT TO READ - SESSION 14

Guru: The mind-sheath consists of the mind (Manas), the subconscious (Chitta) and the five

Jnanendriyas or the sense-organs of knowledge.

Disciple: What is Vijnanamaya Kosha?

Guru: It is the intellectual sheath.

Disciple: What does the intellectual sheath consist of?

Guru: It consists of the intellectual and the ego working with the help of the five

Jnanendriyas or the sense-organs of knowledge.

Disciple: How many sheaths operate during the waking state?

Guru: The five sheaths function during the waking state.

Disciple: How many sheaths function during the dream state?

Guru: Pranamaya, Manomaya, Vijnanamaya and Anandamaya Kosha function during

dreaming state. Vijnanamaya and Anandamaya Kosha function partially.

Disciple: How many sheaths function during deep sleep?

Guru: Only one, viz., Anandamaya Kosha.

Disciple: What Guna is found in the physical body?

Guru: Tamoguna.

Disciple: What Guna is found in the Pranamaya Kosha?

Guru: Rajoguna.

Disciple: What is the Guna found in the Manomaya Kosha?

Guru: Sattva mixed with Tamas.

Disciple: What is the Guna found in the Vijnanamaya Kosha?

Guru: Sattva mixed with Rajas.

Disciple: What is the Guna found in the Anandamaya Kosha?

Guru: Sattva, technically called the Malina-Sattva (mixed with Rajas and Tamas) in

contrast with Suddha-Sattva of which Maya is the embodiment.

Disciple: Where are the Karmendriyas located?

Guru: In the Pranamaya Kosha.

Disciple: Where are the Jnanendriyas located?

Guru: In the Manomaya Kosha.

Disciple: Where does Jnanasakti rest?

Guru: In the Vijnanamaya Kosha.

Disciple: Where does Iccha Sakti rest?

Guru: In the Manomaya Kosha (mind).

Disciple: Where does Kriya Sakti rest?

Guru: In the Pranamaya Kosha.

Disciple: Please illustrate the function of Jnana Sakti, Iccha Sakti and Kriya Sakti.

Guru: You get knowledge of milk through intellect. You come to know that milk nourishes

the body. This is the work of the Jnana Sakti of the Vijnanamaya Kosha. Then a desire arises in the

mind to possess milk. This is the work of the Iccha Sakti or the Manomaya Kosha. Then you exert to

obtain milk. This is the work of the Kriya Sakti of the Pranamaya Kosha.

Reference & Courtesy: Vedanta for beginners - Shri Swami Sivananda

GREAT TO READ - SESSION 13

Disciple: Why is the body called Sarira or Deha?

Guru: Because the body decays (Sheeryate) on account of old age, it is called Sarira.

Because it is cremated or burnt (Dahyate) it is called Deha.

Disciple: What is the Pranamaya Kosha made of?

Guru: It is made up of the Pranas or the vital airs and the five Karmendriyas or organs of

action.

Disciple: How many Pranas are there?

Guru: There are ten Pranas five Mukhya or chief Pranas, viz., Prana, Apana, Vyana, Udana

and Samana, and five Upapranas or sub-Pranas viz., Naga, Kurma, Krikara, Devadatta and

Dhananjaya.

Disciple:What is the function of Udana?

Guru: Udana helps deglutition or swallowing of food. It takes the Jiva to rest in Brahman

during deep sleep. It separates the astral body from the physical body at the time of death.

Disciple:What is the function of Naga?

Guru: Belching and hiccough or eructation and vomiting are the functions of Naga.

Disciple: What is the function of Kurma?

Guru: Closing and opening of eyelids are the functions of Kurma.

Disciple: What is the function of Krikara?

Guru: Causing of hunger is the function of Krikara.

Disciple: What is the function of Devadatta?

Guru: Yawning is the function of Devadatta.

Disciple: What is the function of Dhananjaya?

Guru: Nourishing the body, decomposition of the body after death and ejection of the child

out of the womb in women are the functions of Dhananjaya.

Disciple: What are the two divisions in Prana?

Guru: Gross Prana and subtle Prana are the two divisions in Prana.

Disciple: What are the functions of these Pranas?

Guru: The gross Prana does the functions of breathing, digestion, excretion, circulation, etc.

The subtle Prana generates thought.

Reference & Courtesy: Vedanta for beginners - Shri Swami Sivanana

GREAT TO READ - SESSION 12

A.Brahman Is Unattached

Just as the crystal is not affected by the coloured objects, though it reflects them, just as the

sun is not affected by the defects of the eye and other objects, just as ether is not affected, by reason

of its subtlety, so, seated everywhere in the body, this Atman is not affected.

B.Om or the Pranava is the symbol (Pratika) of Brahman. It is the word of power. From Om

this world is projected; in Om it exists and in Om it is resolved during cosmic Pralaya. Om is the

essence of the four Vedas. Repetition of Om with meaning and Bhava will remove all obstacles in the spiritual path. The Hrasva (short) Pranava destroys all sins. The Dirgha (long) Pranava gives Mukti, the Pluta

gives all Siddhis.

C.Mind also is Jada. It is an effect (Karya) of Sattva Guna. It borrows its light from its

source, Brahman. It has a beginning and an end.

D.When one gets Jnana, all Karmas are destroyed. There is no Prarabdha (fructifying)

Karma for a Jnani.

E.From Ajnana (ignorance), Aviveka is born. Aviveka is non-discrimination

between the real and the unreal. From Aviveka is born Ahamkara or egoism; from egoism is born

Raga-dvesha (like and dislike); from Raga-dvesha Karma (action) arises; from Karma the body or

the Deha is produced.

Reference & Courtesy: Vedanta for beginners- Shri Swami Sivananda

GREAT TO READ - SESSION 11

A.Butter In Milk

Butter or ghee exists in milk. But where is it? It cannot be perceived. But it is present

everywhere in milk, in each and every drop of milk. There is no particle of milk where butter or

ghee is not present. In the same manner Brahman is present everywhere; and there is no speck of

space where Brahman is not. But Brahman cannot be perceived and It seems to be nowhere. It is the

very essence of cream of existence, but It is nowhere to the eyes of a worldly-minded man. This

illustrates the omnipresence of Brahman.

B.The Chameleon

The chameleon is an animal which changes its colour at any time according to the colour of

the surface it moves on. A person who has seen the chameleon when it is assuming the colour red

says that the chameleon is red. But the other one who has seen it only when it is assuming the colour

green says that the chameleon is green. But a person who has watched the chameleon all along,

carefully, under the tree, knows all its colours, and does not have any more doubts. This is to

illustrate that people who have only a partial understanding of the Nature of God quarrel among

themselves that this is right and this is wrong, God is like this, God is like that, etc. But a

Brahma-Jnani who has calmly watched the nature of the whole existence knows its true nature and

does not have any more doubts regarding the nature of the Absolute.

C.Salt And Water

A particle of salt dropped in a large vessel of water dissolves itself in the water and is no

more perceivable to the eye. But any part of that water, if tasted, is felt to be saltish. In the same

manner the Jiva, on attaining Wisdom, dissolves itself in the ocean of Existence-Knowledge-Bliss

and becomes one with the All. All is felt to be the Supreme Bliss. It is everywhere the same.

D.Sword And Philosopher’s Stone

At the very touch of a philosopher’s stone the sharp iron sword is turned into gold and

afterwards it does not cut, even if it has the appearance of a sword. Even so, the ego of the

Siddha-Jnani or the Jivanmukta, though it has the appearance of individuality and presents a

physical body, cannot bind the Siddha again to rebirth, for it is transformed into Suddha-Sattva by

the touch of the Supreme Wisdom of the Absolute.

E.Chandelier And Electricity

In a chandelier various bulbs of different colour are seen and there is a grand diversity in

their forms. But the basis of the entire light is the one power of electricity charged from the dynamo,

which is the common force of all bulbs, and which has no colours of varieties. Even so, there are

various worlds and creatures of multifarious names and forms, but all are having their basis or

support in the one Power, the Supreme Brahman which is Indivisible and Attributeless, Nameless

and Formless.

F.Happiness Is In The Atman Only

The feeling of pleasure is an internal feeling. There is no pleasure in physical objects,

though they excite pleasure in man. Sensual pleasure is only a reflection of the Bliss of the Atman.

When a desire is gratified the mind moves towards the Atman and rests in the Atman for a very short

time, and the man experiences pleasure. Atman or Brahman only is the embodiment of Bliss

(Ananda Svarupa). Atman is full of Bliss (Anandamaya). Atman is a Mass of Bliss

(Ananda-Ghana).

Reference & Courtesy: Vedanta for beginners - Shri Swami Sivananda

GREAT TO READ - SESSION 10

A.Samudrataranga-Nyaya

There are countless waves rolling in the vast ocean. Each wave is distinguished from the

other and each wave can be perceived separately, one by one. But all are water only, and are not

separate from the great ocean. All are one only in reality. The difference is only apparent. This

illustrates that all the innumerable Jivas that appear in this universe, though apparently they are

perceived to be separate from one another, are in reality that one Ocean of Satchidananda and are all

identical with it. There is no difference or diversity.

B.Vatagandha-Nyaya

The wind carries whatever scent is exposed to it and spreads it everywhere. But the air is

pure and is not defiled by bad scent or ornamented by a good scent therein. This is similar to the

illustration of the lotus-leaf and water to show the unattached state of the Atman or the Brahman,

though it puts on various names, forms and actions in the appearance of phenomena.

C.Surya-Bimba-Nyaya

There is only one sun illumining all the worlds. But there are perceived as many different

reflections of the sun, as there are ponds, tanks, rivers, mirrors, etc. The sun is reflected in all

waters, but there is only one real Sun. So also there is only one Supreme Existence-Absolute, the

infinite Brahman, but that One Reality is reflected through the Upadhis of Maya and Avidya as

various worlds and Jivas. This is false, for it is only the appearance of reflections. The Truth is only

One.

E.Dagdhapata-Nyaya

This is the analogy of the burnt cloth. If a cloth is burnt you will see, even afterwards, that

there is the same form of the cloth appearing. But when touched with the hand even slightly, it is

reduced to ashes. Even so is the body of the Jnani or the Jivanmukta. He does possess a body, but it

is like the burnt cloth. It only appears, but it has no reality. It is burnt by the fire of Wisdom and there

is no ego to sustain it. The Jnani is untouched by worldly taints and leaving that appearance of a

body he attains Sadyo-Mukti or Kaivalya-Mukti.

F.Ashma-Loshta-Nyaya

This is the analogy of stone and mud. Mud is very hard when compared to cotton but it is

very soft when compared to stone. This is to show that a thing may be bad as compared with better

things, but is good when compared with inferior things, and vice versa. This is used to illustrate that

there is no quality in things by themselves, that there is no plurality in life, and that difference is

caused only through imagination.

G.Kakadanta-Nyaya

This is akin to Vandhya-putra-Nyaya, Gaganaaravinda-Nyaya, Gandharvanagara-Nyaya or

Shashavishna-Nyaya. It is useless to search for the teeth of a crow, for it has no teeth. Similar is the

case with the son of a barren woman, a lotus grown in the sky, a city in the clouds, and the horns of a

hare. This is to show that it is meaningless to question about the contradictions and mysteries of

existence like “Why did the Perfect God create an imperfect world?” etc., for there is no real change

and there is no creation at all in reality, and that these questions arise so long as the Sun of Wisdom

has not arisen.

Reference & Courtesy: Vedanta for beginners by Shri Swami Sivananda

GREAT TO READ - SESSION 9

A.This body and this condition of mind are both the results of effects of past Karmas. What is Karma? A Vasana or desire arises. Then you exert to possess the object. This is Karma. Thought itself is the real Karma. Physical action is only its manifestation. Then you enjoy the object. This is Bhoga. This Bhoga strengthens and fattens the Vasana. The Chakra or wheel of Vasana, Karma, Bhoga, is ever revolving. Give up Bhoga. Practise renunciation, discrimination and dispassion.

Destroy the Vasanas by eradicating ignorance (Ajnana) through Brahma-Jnana, the Knowledge of the Imperishable. Then alone the wheel which binds a man to this Samsara will stop revolving. Then alone you become an Atmavan or Knower of the Self.

B.During dream the mind itself does the function of all the senses, despite the absence of the external instruments or the senses, such as eye-balls, etc. In the mind all the senses are blended.

Really it is the mind that hears, tastes, feels, etc. This proves that the real senses are within. The eye-balls, tongue, external ears, nose, hands, legs, etc., are mere instruments (Karanas).

C.During praise and pleasure, the mind expands. During censure and pain it contracts.

Mind is miniature-Maya.The causal body (Karanasarira) of the individual soul and of Isvara is one and the same.The Antahkarana or the internal organ takes four forms, viz., mind, intellect, ego and subconscious mind (Chitta). Ahamkara or the ego has connection with the intellect (Buddhi). Their abode is theVijnanamaya Kosa. Mind (Manas) has connection with the Chitta. Their abode is the Manomaya Kosa.The light of Surya (sun) brightens the intellect. The heat of Surya gives heat to Prana and thus maintains the heat of the body.

D.Above the mind is the Buddhi. The Buddhi or intellect is made up of Agni-Tattva (fire-principle). Below the mind is Prana which is also made up of fire. Between fire (intellect above) and fire (Prana below) is the mind (water). The presiding deity of the mind is moon (Chandra). Dry up this mind (water) through the fire of Vichara (intellect), or the fire of Prana (Pranayama), or both. You will attain eternal peace, everlasting bliss.

E.It is the Vritti or thought-wave that gives pain but not the objects.

Reference & Courtesy: Vedanta for beginners- Shri.Swami Sivananda

GREAT TO READ - SESSION 8

A.Addition of finites cannot accumulate to infinite.

B.A question then will arise: what is there beyond the boundaries of finiteness that is different from existence? Difference from existence is only non-existence; and we cannot say non-existence exists on the other side of the existence. That is a self-contradictory statement. Therefore existence has to be infinite. I am not only an existent entity but also a conscious entity. Consciousness has to be existent, since we cannot talk about non-existent consciousness. Hence existence and consciousness are not two separate entities but one and the same entity viewed from two different perspectives.

C.When did I become ignorant of myself? Vedanta says that ignorance has no beginning. Suppose that, not knowing anything about Anthropology, I ask myself: when did my ignorance of Anthropology start? I must say that from the beginning I did not know Anthropology. However, even though my ignorance of Anthropology is beginningless, that ignorance can end once I learn that science. Similarly, self-ignorance has no beginning but can end once I learn that my true nature is limitless existence-consciousness. This beginningless self-ignorance, which is the root cause of all human suffering, is called primordial sin by some religions.

D.vAsanA-s are accumulated by deliberate willful actions - we call them as ego-centric actions. The vAsanA-s are also called the ‘causal body’, since they are the cause in determining what type of body, what type of parents and what type of environment or world that I need around me in order exhaust my vAsanA-s.

E.Transformation from subtle to grosser form is called ‘creation’ in Vedanta.

Reference & Courtesy: An introduction to Vedanta - Dr.Sadananda

GREAT TO READ - SESSION 7

A.Of the four components that were defined - mind, intellect, ego and memory - each has its field of operation. The mind in the above is the locus of emotional thoughts, classified as nine moods or feelings of expression (nava rasa-s) consisting of love, passion, anger, jealousy, etc. In addition, the mind is also a clearing house for input from the senses and output through the organs of action; it can be thought of as a receiving and dispatching clerk. Furthermore, it is also a 'doubting Thomas', entertaining all the doubts and the associated worries and indecisions. Some people cannot make up their minds easily, because they are dominated by this part of the mind, which is indecisive.

In contrast to the lower mind, the intellect can be considered as the ‘officer in charge’. Being both analytical and synthetic as well as objective, it can hop from the known to the unknown in order to gain knowledge.

the ego involves two aspects - 'I am this' (ahaMkAra) and 'that is mine' (mamakAra) or simply 'I and mine'

. I can reject anything and everything as not 'I' but I cannot reject 'I’- itself, since I have to be there in order to reject anything. This process of sublation or negation is called meditation, where I drop the false I in order to ascertain my real nature.

B.All subject-object (I and this) duality ceases in the deep sleep state, with ‘I’ alone remaining without any inclusions or exclusions, since there is no 'this' and 'that' that I can perceive. Vedanta says that cessation of identification of 'I' with any 'this' is the key to happiness. Therefore, the deep sleep experience points out that there is a possibility of existing as pure ‘I’, as consciousness and existence, without any identification with this or that.

C.When I realize my true nature, these false identifications or notions drop or, more correctly, the reality that I assign to the notions is withdrawn. Then, I will be 'as though' operating as pure self, without any false identification, treating the mind as just a subtle body that I can use to transact with the world, through the 19 gates discussed earlier.

D.All objective knowledge that is gained is stored in the memory, which forms the basis for all recognitions. We can build up our memory bank by gaining knowledge, storing the information and retrieving it whenever it is needed for communication and transactions. New knowledge is built based on the past knowledge stored in the memory. There are two aspects involved: the capacity to store and the capacity to retrieve that knowledge. Retrieval and re-storage keep the knowledge fresh in the memory and those that are retrieved less and less will get buried in the memory and retrieval will also become increasingly difficult.

E.Limitless though I am, I take myself to be limited; notionally, 'I am = this'. This leaves me with three fundamental limitations which can be expressed as a) I am a mortal b) I am unhappy and c) I am ignorant.

When I take myself to be the body, then body problems become my problems. The body, by its nature, undergoes six modifications: existence in the womb (asti) for seven to nine months; birth as a baby (jAyate); growing pains as a child to an adulthood (vardhate); modifications of the body (vipariNamati, i.e. problems of the grownups); slow disintegration with all the health problems in the world (apakshIyate) and ultimately kicking the bucket (vinasyati).

Reference & Courtesy: An introduction to Vedanta - Dr.Sadananda

GREAT TO READ - SESSION 6

A.Death is nothing but the separation of the subtle body from the gross body. The subtle body, consisting of the flow of thoughts constituting mind, intellect, ego and memory, gathers all its faculties – the faculties of senses, etc - and moves to different fields of experiences (lokas). It takes a new gross body by entering into the womb of a mother which we call ‘birth’. Birth and death are therefore the association and disassociation of the subtle body with a gross body. In the gross body, the consciousness reflects as existence – as ‘the body is’. In the subtle body, the consciousness is reflected as a being with notions of ‘I am this’.

B.If the truth cannot be known by any means, since all means are finite, then it must be a self-revealing and self-existing entity.Not only the truth is the pathless land, as Krishnamurthi declared, Vedanta goes one step further to indicate that the self-existent, self-conscious and infinite entity is nothing but your own self, where the seeker and the sought, or the subject and the object, merge into one infinite-existent-conscious entity.

If one examines one's mind carefully we find that our wanting mind is not happy in having what it wanted, since 'the want to have more' always remains, however much one has. Thus it rather wants to want than wants to have. That is the reflection of the conditioned state of mind.

C.The mind wants to be free from wanting and that desire for eternal freedom is intrinsic or inborn with the mind. It cannot but seek that unlimited happiness, though it cannot find it by any seeking. Longing for limitless freedom is inherent in all beings, but expressed more vividly in the human form, where 'conceptual thought' has reached its pinnacle by evolutionary process. Thus there is a fundamental human problem or dichotomy: he cannot but pursue a path to gain absolute inexhaustible happiness or freedom from all limitations, and he can never gain that happiness through any pursuit, since it is a path less land. This is where understanding the mind, its conditioning and how to transcend those conditionings so that the mind is ever free from all conditionings becomes important and this forms the fundamental or essential pursuit of human life.

It is interesting to note that any process of deconditioning the mind itself involves the mind or mental activity. That is, the mind itself conditions the mind, and it is also capable of deconditioning itself. Hence, Vedanta says 'mind is the problem and mind is the solution'.

D.From a Vedantic perspective (philosophical truths discussed in the end part of the Vedas called Upanishads), mind is considered to be subtle matter different from gross physical matter

Science can never prove or disprove the truth about myself, since its field of enquiry is limited to objective analysis or analysis of 'this' and not about the subject, I.

There is also confusion in that mapping of the brain is equated to mapping of the mind - it is like investigation of the hardware to find out about the problems in the software. Experience of pleasures and pains, emotions of love, compassion, fear, anxiety, hatred, etc are not easily quantifiable to determine cause-effect relations since they are subjective.

E.'Mind' is a general term used to designate the thinking aspect involved. In computer terminology it can be thought of as software in contrast to the hardware, namely the brain. In Vedanta, mind is considered as 'flow of thoughts' (vRRitti dhAra) or more correctly the basis on which the thoughts flow, rather than the flow itself. Just as a flow of water is called ‘river’, a flow of thoughts is the ‘mind’. We can have stagnant water but we cannot have stagnant thought, since thought itself involves a movement, although we could have regurgitated thoughts or a whirlpool of thoughts, when we are intensely attached to a particular theme. Mind can only think one thought at a time, but it can jump from one thought to the next like a monkey jumping from one branch to the other, without coming down to the ground. These are interconnected thoughts.

F.Death is defined as the separation of this subtle body from the gross body. The process of death involves mind collecting all its 19 physiological functions and exiting the body. According to Vedanta, death occurs when this subtle body finds the gross body no more conducive for its residence.

G.Parents give birth only to the physical body and not to the subtle body. The subtle body is considered to be made up of subtle matter, which is not perceptible to the sense organs.

Reference & Courtesy: An introduction to Vedanta - Dr.Sadananda

GREAT TO READ - SESSION 5

A.Brahman is that which the eyes cannot see, but that because of which the eyes have the capacity to see; know that alone to be Brahman and not this that you worship. It is that which ears cannot hear, but that because of which ears have the capacity to hear; know that alone to be Brahman and not this that you worship. It is that which you can not speak about but that because of which all speech is possible; know that alone to be Brahman and not this that you worship. It is that which the mind cannot think, but that because of which the mind has the capacity to think; know that alone to be Brahman and not this that you worship.

B.mAyA is that power because of which one appears to be many. Brahma is in charge of creation. For creation, knowledge - the know-how of how to create - is required and therefore he is married to sarasvatI, the goddess of knowledge. viShNu is in charge of maintenance, which is an expensive affair. He is married to the goddess of wealth, lakShmI. Lord Shiva is in charge of dissolution which requires all the missile power and therefore he is married to shakti or pArvatI.

C.If one asks the question: ‘what do I have to do to realize that I am Brahman?’ – What should be the answer? I am Brahman whether I realize it or not, just as the ring is gold, whether it recognizes it or not. What does the ring have to do to become gold? Does it have to sit down and meditate that ‘I am gold; I am gold’ etc? Does it have to do some selfless service or karma yoga, perform some religious activities, take a dip in the Holy Rivers or perform sacrifices, etc? None of them make a ring into gold. It has to simply understand what it is – it is nothing but pure gold and ‘ring’ is only a particular form with that name.

mokSha is freedom from limitations

D.When I say ‘I am’ (aham asmi), the ‘I’ refers to the consciousness aspect and the ‘am’ refers to the existence aspect.The individual or jIva arises as a combination of ‘I am’ plus the localized entity of body, mind and intellect with which I identify myself. sharIra, body, actually means that which slowly disintegrates.

This reflected consciousness (chidAbhAsa), is called jIva or the individual self. Some refer to this as ‘soul’, although what exactly this implies is not known.

E.Pure consciousness is all pervading and eternal. Its reflection through the medium of subtle and gross bodies is the expression of life. Identification with the reflection is the notion of the jIva.

Here, we note that reflection or refraction is not the problem. The VIBGYR pattern is not the problem, the existence of BMI complex is not the problem. Even their crookedness is not the problem. They are part of the nature just as existence of gold in varieties of ornamental forms is its nature. Then where is the problem? The problem arises with the identification of ‘I am this’. That is the problem arises when I take the image of reflection or reflected consciousness as the original I, the all pervading consciousness. Since ‘I am’ is ‘I am’ and ‘this is’ is ‘this is’, the existence of either of these two is not a problem just as gold is gold and ring is ring. When gold feels ‘I am a ring’- that identification with a name and form contributes to suffering or saMsAra.

Reference & Courtesy: An introduction to Vedanta by Dr.Sadananda

GREAT TO READ -SESSION 4

A.Mental images are nothing but thoughts in the mind. If someone says a word ‘cow’, immediately an image of a cow is brought in from the memory, even when there is no cow outside. The name cow and the image cow are now intimately associated with each other, as both are stored in memory.

B.Thought is like a wave in my consciousness – a name for a form. Thoughts arise in my consciousness, are sustained by my consciousness and go back into my consciousness. But consciousness is unaffected by the observed thought.

C.We have an absolute truth which is Brahman and we have relative errors: the one at the collective level (macro level) is called vyAvahArika satyam and the other at individual level called prAtibhAsika satyam. The error of the snake is at the individual level and we can call the snake a ‘subjective objectification’ or ‘I see it, therefore it is’ – I see a snake there and therefore it is a snake. The error at the collective level we can call ‘collective objectification’ or ‘it is, therefore I see it’. Even if I know that there is no real water in the mirage water, I still seem to see it, since the effects that caused the mirage did not disappear with the knowledge. The same analysis applies to the sunrise and sunset since the source of the error is not eliminated with the knowledge that the sun neither rises nor sets.What is recognized is that the plurality is only apparent and apparent plurality is not reality. The person who has gained that knowledge is called a jIvanmukta. By analogy, a scientist, knowing very well that everything is nothing but electrons protons and neutrons, can still enjoy the food while discarding the garbage.

D.Unreal is that which has no locus for existence at any time, for example the son of a barren woman. The unreal can never be experienced. Then what about the world? The world is experienced, therefore it is not unreal. But the world itself (jagat) continuously changes and hence it is not real either. We have to come up with another word which means neither real nor unreal – this is the definition of mithyA. The apparent superimpositions are not real since they are only apparent. But the substantive for the superimpositions is real since it is changeless.

E.Vedanta says creation is nothing but name and form, and the substantive of the world is nothing but Brahman. There is really no world to call as worldly substance. It is Brahman only in a variety of names and forms. Existence is the essential ingredient in all objects when we say ‘there IS an object with these attributes’. That ‘IS-ness’ is the existence part.

F.The senses cannot perceive space directly and the mind infers it, based on the object-object relation.

Einstein’s definition of Time is a gap between two sequential events in space, observed by an observer who does not change with time. Two simultaneous events define space and two sequential events define time.

Hence perception of time depends on the mind too. When there is no mind, or to put it more accurately when there are no thoughts, there is no time either.

G.Vedanta emphasizes that experience is different from knowledge. Knowledge involves understanding of the truth behind the experience.

Reference & Courtesy: An introduction to Vedanta by Dr.Sadananda

GREAT TO READ- SESSION 3

A.We know now that all materials are fundamentally made up of electrons, protons and neutrons. But we still distinguish food from garbage, even though we know that fundamentally they are made of up of the same fundamental units, which are just assembled differently.

B.The observed object depends on the observer, but the observer does not depend on the observed. That is, the consciousness of the observer is unaffected by the observations.

C. (a) Brahman and the world – both are infinite; 
(b) The world consists of objects which are finite and space containing the objects which is infinite; 
(c) Brahman is both the intelligent and the material cause for the universe; 
(d) Brahman is pure consciousness. Therefore consciousness has to be infinite. 
(e) The world is an inert or unconscious entity.

D.Only through its attributes can an object be distinguished from other objects. Without its attributes even the existence of the object cannot be established. The precise definition of an object therefore rests on the precise definition of its distinguishing attributes.Brahman being infinite cannot have attributes, just as space does not have any attributes.Consciousness is not an attribute of Brahman as some philosophers assume.

E.Brahman being infinite, it cannot be defined since whatever can be defined becomes an object, and thus limited by other objects. Object is different from the subject and that which is objectified can only be an inert entity, jadam. We now know that without consciousness, the existence of the world cannot be established. The world has two components – one is the finite objects and the other is the subtler one, space, which is infinite. There is also a third one that is part of the universe which arises with the interaction of Universe with the mind – the time concept. Understanding the Universe therefore involves not only understanding the objects, but also Space and time. Einstein showed that both space and time are relative or essentially related. Movement in space creates time and movement in time creates space. Space and time somehow are interlinked with the mind.

F.Existence of the object is intimately related to the knowledge of the object. I cannot talk about the existence of any object without knowledge of its existence, if not physically at least conceptually.

knowledge and existence of an object go together. They, in fact, are essentially the ‘chit’ and ‘sat’ aspects of Brahman.

G.Knowledge devoid of objects cannot be defined! Knowledge devoid of objects is nothing but the knowledge of the ‘subject’, I, which cannot be defined. Why can ‘I’ not be defined? Because, any definition is objectification, and ‘I am’ is the subject that cannot be objectified. At the most one can define ‘I’ only by means of a negative statement; ‘I’ is NOT that, which is not subject to objectification’.

H.Knowledge can only take places in the intellect. Let us examine closely the mechanics of how this knowledge takes place. Objects have attributes that can be measured by our five senses. Eyes can only see form and colors, nose the smell, tongue the taste, ears the sound and skin the texture (soft or hard etc). These are attributes only and not the substantive, which is the locus for these attributes. None of the senses can grasp the substantive of the object (substantive is the matter that the object is made up of).Perception involves sense input to the mind. The mind gathers the input from the senses, integrates all the input and projects an image in the mind with all the attributes it has gathered (form, color, smell, texture, etc). This is the cognitive process that occurs in the mind. The cognized image is then compared with the previous images stored in the memory by the intellect. If there is match, then the object is recognized (re-cognized).

Reference & Courtesy: An Introduction to Vedanta by Dr.Sadananda

GREAT TO READ- SESSION 2

A.The definition of shravaNa is the consistent systematic learning of Vedanta from a competent live teacher for a prolonged length of a time.

B.Suppose I am sitting in a pitch dark room and I cannot see anything. I am unaware of the existence of any object, since it is pitch dark. If someone calls me from outside and asks me if I am there in that dark room – what should be my answer? I cannot say ‘I do not see anything here; it is pitch dark. Therefore I do not know if I am here or not’. Should I say ‘I believe I am here’? Or should I say, ‘I can hear you, therefore I must be here somewhere’? How do I know, or what is the means of knowledge (pramANa) for me to know, that I am there and I am conscious? Do I have to see myself (perception) to know myself? Do I have to experience myself to know myself? Is it a belief that I am there because the scriptures say that I am there?

No means of knowledge is required to know that I am there or that I am a conscious entity. I am a self-evident and self-conscious entity, which Vedanta calls aprameya. (prameya is a thing to be known, or an object for a ‘pramANa’; aprameya means I am not an object for any pramANa.) In fact all pramANa-s, including Veda pramANa are validated by me since I am there and I am a conscious entity able to validate them. A Self-existent and self-conscious entity need not be known or experienced.

C.Only through renunciation one can attain liberation says Vedanta (tyAgenaike amRRitatvamaanasuH).

It is not physical renunciation of objects as some wrongly assume (although that does helps), but mental attachments to objects (as ‘I am this’ - ahaMkAra and ‘this is mine’ - mamakAra). I can only negate that which I am not; I cannot negate the true self that I am, since I have to be there even to execute negation. Hence what remains, after all negations are accomplished, is the negator, I, who cannot be negated. I cease to be even a negator, when all the negations are accomplished – I just remain as I am.

D.That which appears to be real but is not really real is what is called mithyA and the power that makes it look like real, even though it is not real, is called mAyA.

E.Next, where is the creator now, after creating the Universe? The creator cannot be inside the creation or outside the creation. He cannot be outside the creation since any outside would also have to be created; then that outside would be inside the creation. Hence there is no outside of the creation. He cannot be inside the creation either. In fact anything inside the creation cannot create this entire universe. In addition, if He were inside, He would be limited by the creation. Hence, he can neither be inside nor outside the creation. The only alternative is that He and the creation cannot be separated. Not only is he the material and intelligent cause, it also follows that he is inseparable from the creation. If the creation is infinite, He has to be infinite too.

F.The intelligent cause can only be a conscious entity while the material cause can only be an inert entity. In the case of the Universe both causes rest in one, just as in the creation of a spider’s web, both the intelligent and the material cause are one: the spider. But in the case of spider, the web becomes separate from the spider. In the case of the Universe, Vedanta says that the creator cannot be separated from the creation, since he is all-pervading, omnipresent or antaryAmin, in-dweller of everything.

Reference & Courtesy: An introduction to Vedanta by Dr.Sadananda

GREAT TO READ - SESSION 1

In this post, I cover some Vedantic topics.

A.Shankara defines the following requirements as ‘The four-fold qualifications’ – collectively called the ‘4-Ds’ for Vedantic study. These are:

1. Discrimination between what is eternal and what is ephemeral;

2. Dispassion to reject that which is ephemeral in order to gain that which is eternal;

3. Discipline of the mind to divert it from trivial or ephemeral pursuits in life in order to conserve the energy to pursue that which is eternal, and finally

4. Desire strong enough to motivate one in that pursuit without getting discouraged by any type of obstacles that arise.

B.Every gain involves a loss; every achievement involves a sacrifice of one thing or another. I thought I was going to be happy when I got married, but with marriage I lost the freedom of my bachelorhood.

We wanted wealth for security but now we are worried about the security of the wealth.

C.‘Any dependence on something other than yourself is slavery, while dependence on only yourself is freedom’.

D.‘That which has a beginning has an end or that which is born has to die and that which dies has to be born again’. If my heavenly abode has a beginning then it should end one day, as per the law. This applies even to liberation. If I am going to be free or liberated one day or at some time then it should end too. Hence freedom or mokSha cannot be of the type of gaining something that I do not have. If that freedom is not intrinsic to my nature, and I have to gain it by some process or by some grace, then it is equally likely that I will lose it.

E.Whatever I see, what ever I have, whatever I transact with are all objects. That includes this body that I claim as my body, my mind and my intellect. Whatever is mine is not me, the subject.

F.Vedanta is not an objective science, but about the subject, about ‘oneself’. Hence it cannot be objectified or quantified or described. In principle, words that are finite fail to describe that which is infinite. However, ‘words’ become proper tools in the hands of a competent teacher who can uplift his student’s mind, which has been properly trained in the contemplative thinking, to leap forward beyond the words in the direction indicated by the words. Thus words are only pointers and pointers are different from that which is pointed to.

H.An appropriate teacher will come when one is ready; just as a flower need not go in search of a bee - all it has to do is to bloom itself to its full glory and a bee shall come wherever the flower is’. The way to bloom is through karma yoga and with constant company of the good so that the mind will slowly bloom to recognize the higher values.

I.For any knowledge to takes place we need a means to know, just as to get an academic degree we need to register and complete its requirements at an accredited University. The means of knowledge is called ‘pramANa’. All perceptual knowledge is direct as long as the senses and the mind behind the senses are in operation.

Reference & courtesy: An introduction to Vedanta by Dr.Sadananda