Avidya 01

Avidyā

Śaṅkarācārya in his book titled ātma bodhā uses examples from our every day experiences to introduce the topic of  avidyā. We shall look at two of the most frequently used examples, rope-snake ─ rajjusarpa and shell-silver in this write-up. These examples are used  to address avidyā - ajñānaṁ which is the root cause of संसारsaṁsāra.

Audio from Atma Bodha:

Commentary on ātma bodhā  verse 7 by Swami Paramarthananda is as per the link below.

तावत्सत्यं जगद्‌भाति शुक्तिकारजतं यथा।

यावन्न ज्ञायते ब्रह्म सर्वाधिष्ठानमद्वयम्॥ ७॥

tāvatsatyaṁ jagadbhāti śuktikārajataṁ yathā |

yāvanna jñāyate brahma sarvādhiṣṭhānamadvayam || 7||

Rope-Snake and Shell-Silver:

Suppose there is a rope lying around and its shape is very much like a snake as shown in the picture above. When it is totally dark and you cannot see the rope, then there is no problem. Total ignorance is bliss. And when there is a good light and you are able to see the rope clearly, then there is no problem. Total knowledge is bliss.

When there is partial darkness, then you mistake the rope for a snake.

This is extended to self-knowledge. We are partially ignorant about brahman. We are not totally unaware of brahman. Saṁsārā ─ the cycle of birth and death is caused by this partial self-ignorance as explained below.

Rope-snake makes us run away from that. Rope-snake causes द्वेष  - dveṣa - Dislike

Advaita vedanta also uses the example of silver superimposed on a sea shell ─ śuktikārajataṁ yathā. Bright sun light shining on the sea shell causes one to mistake the shell for silver.

Shell-silver causes us to run towards it. Shell-silver causes राग – rāga - Like

A small mistake makes us mortal:

The sequential events which leads us to mortality are as below.

1. अज्ञानं ajñānaṁ leads to अध्यास adhyāsa

Partial ignorance leads to superimposition. Snake is superimposed on the rope. And silver is superimposed on the sea shell.

2. अध्यास adhyāsa ─  Unreal mistaken as real leads to राग द्वेष rāga dveṣa ─ likes and dislikes.

We like the silver and are drawn towards it ─ राग rāga.

And we dislike the snake and are driven away from it ─ द्वेष dveṣa.

3. राग द्वेष rāga dveṣa –likes and dislikes leads to प्रवृत्ति pravṛtti and निवृत्ति nivṛtti

We want to acquire the silver ─ प्रवृत्ति pravṛtti. We want to get rid of the snake - निवृत्ति nivṛtti.

4. This leads to कर्म karma ─ actions. We run away or towards the object.

5. Karma leads to  पाप पुण्य pāpa puṇya.

As per our deeds we accumulate pāpam and puṇyam.

6. This leads to the cycle of birth and death.

Ignorance to mistaken identification to likes and dislikes to papa and punya to the cycle of birth and death.

Snake superimposed on the rope by itself does not cause a problem. It is only when the unreal snake is presented as a real object, it causes fear, anxiety and pain to us. So avidyā or ajñānaṁ causes first superimposition and then transfers the attributes of unreal to real. The reality, which is the rope, cannot harm you. The attributes of the unreality, the snake are transferred to the rope by ignorance.

Sankara says that “ajñāna janita mityā prapanja is samsāra”. The unreal duality projected by ignorance is the cause of all problems. Misrepresentation of facts is the cause for samsara. Ignorance transposes reality and unreality.

The experience of dreams is used to eloborate on adhyāsa. In our dreams we mistake dream-self as our own real-self. A superimposed unreal self is mistaken to be the real self. Anyonya‑Adhyasa is the mutual transference of the attributes. We look upon the dream world as real.

Some Definitions:

The following definitions are from The Divine Life Society book “An Introduction to Advaita Vedanta Philosophy” by Swami Tejomayananda Saraswati of The Divine Life Society.

35. Q. What is meant by Adhyasa?

A. It means superimposition. The attributes of one thing are falsely attributed or transferred to another thing. One thing is mistaken for another.

36. Q. Illustrate.

A. Mother‑of‑pearl is mistaken for silver. Silver is superimposed on the mother‑of‑pearl. Body is Jada (non‑intelligent). But it appears to be intelligent or conscious through Adhyasa. The attributes of the Atman are superimposed on Buddhi and body.

Labels: Secret of immortality. Nectar of immortality. Amrtam. Avidya. Ajnanam. Adhayāsa. Super imposition. Maya. māya. DLS. 

Karma Yoga 01

Karma Yoga

Karma Yoga is defined as proper action with proper attitude. Actions - karma are categorized into three types based on the spiritual progress each type accommodates.

1. uttama karmāṇi – Superior actions through which the person advances spiritually.

2. madhyama karmāṇi- limited or no spiritual influence. Can have a lot of material benefit.

3. adhama karmāṇi - negative spiritual contribution - spiritual retrogression.

Uttama karmāṇi is also called as sattva karmāṇi or para upakāra karmāṇi - actions which will benefit maximum number of people. Helping others is paropakara karmāṇi.

Karma yoga is where your contribution is greater than the consumption. Give more and take less.

Taittriya Aranyaka Mantra 2.10.1
पञ्च वा एते महायज्ञास्सतति
प्रतायन्ते सतति सतिष्टन्ते
देवयज्ञ पितृयज्ञो भूतयज्ञो
मौश्य यज्ञो ब्रह्मयज्ञ इति
pañca vā ete mahāyajñāssatati
pratāyante satati satiṣṭante
devayajña pitṛyajño bhūtayajño
mauśya yajño brahmayajña iti

Swami Paramarthananda presents karma yoga as performing pañca mahā yajña – five great deeds. You can listen to his talk on pancha maha yagna in the link below.

Panca maha yajnas - Five fold yajnas are

1. deva yajñaḥ - देव यज्ञः

2. pitṛ yajñaḥ - पितृ यज्ञः

3. brahma yajñaḥ - ब्रह्म यज्ञः

4. manuśya yajñaḥ - मनुश्य यज्ञः

5. bhūta yajñaḥ - भूत यज्ञः

Reference to panca mahā yajña appears in the Gita Bhashyam by Madhusūdana Saraswati.

smārto deva-yajñaḥ pitṛ-yajño bhūta-yajño manuṣya-yajña iti caturvidhaḥ | - madhusūdanaḥ

Refer to the following link for a colorful brouchure for a dance program based on pancha maha yajna.
http://www.arangham.com/new/PanchaMahaYagnya.pdf

Purushartha 02

Pusushartha Nischayam - Determining the highest priority of Human Goals

The very first step towards attaining moksha is purushartha nischayam. We need to decide our highest priority among the four goals - kama, artha, dharma and moksha. A person who wants moksha much more than kama, artha and dharma is called as a mumukshu. That person wants mukti more than anything else.

Value of moksa:

Unless we understand what is meant by the word moksa, we are unlikely to develop an intense mumukshutvam - an intense desire to seek moksha. We saw the definition of purushartha – kama, artha, dharma and moksha in the previous blogs.

Jagadguru on Purushartha:

Jagadguru Sringeri Sankracharya starts with a reference to purushartha in his talks as per the link below.

Vedanta 1 of 15.

Jagadguru says that the first three purusharthas – kama, artha and dharma are anityam – impermanent and only moksa is nityam – permanent.

Swami Dayananda on Purushartha:

Swamiji starts his book on Bhagavad Gita Home Study with a discussion on purushartha. Excerpts from Swamiji’s book and talks were used in previous blogs.

Swami Paramarthananda on Purushartha:

Please listen to Swamiji’s talks as per the following links.

Purshartha Part 1 and Purushartha Part 2.

Swami Guruparananda on Purushartha:

Please listen to Swamiji’s talks as per the following link.

Introduction to Vedanta.

Swami Omkarananda on Purushartha:

Excerpts from Swamiji’s talks were used in previous blogs.

Futility of Kama, artha and dharma

Kama – objects of pleasure and enjoyment and artha – keeping the objects secure is common and instinctive to both animals and humans. Jagadguru says that if a human seeks only the objects of pleasure and protecting them, that person is not very different from animal. The pursuit of objects and relationships must be in line with dharma. We have apurna bhavah – a sense of incompleteness which drives us to seek objects. We seek them in the hope that these objects will make us complete.

This ____ will make me happy. You can fill up any number of items in this blank. As a child, toys and marbles made me happy. We are constantly and continuously in search of happiness by means of acquiring objects.

This person _____ will make me happy and take care of me when I am old and sick. You can fill up any number of relationships in this blank.

Sastra says that addition of any number of objects and relationships will never make you complete. That is what Jagadguru means by kama, artha and dharma being anityam. Things break and relationships sour. That is the fact of life. When a person if pointed to the futility of this pursuit, that person becomes a mumushu.

We have to note one thing carefully. When we say that pursuit of dharma is also futile, one should not give up dharma and start performing unethical acts. That is why this sastra is only for dharmic people who are firmly established in dharma.

Isvara 01

Who is Īśvara ईश्वर?

This write-up lists the attributes and qualities of Īśvara.

Brahman+māyā=Īśvara

Īśvara is the creator of this jagat – universe.

Any personal deity in our prayers is given a common generic name Īśvara. Siva, Rudra, Vishnu, Narayana, Durga, Lakshmi, Saraswati, Ganesha, Skanda, Muruga, Rama, Krishna  and so on are Īśvara.

Brahman ≠ Īśvara – The terms Brahman and Īśvara are not identical. Brahman+māyā=Īśvara – This is expressed as māyā sahita Brahman is Īśvara.

This jagat – universe is manifested by Īśvara with the power of māyā.

Brahman with māyā as upādhi – limiting adjunct is Īśvara. Brahman which is Sat and Chit is akarta – does not perform any action and abhokta – does not enjoy or suffer. When associated with māyā, Brahman creates (as though) this jagat.

Īśvara is the abhinna-nimitta-upādāna-sahakāri-kāraṇa of jagat:

Īśvara is karta – creator and Jagat is karyam – end result. What about kāraṇam?

If Īśvara created this jagat, where did the material - kāraṇam come from?

Īśvara is abhinna kāraṇa of jagat: Abinna means that Īśvara is not broken up to provide the material for jagat.

Īśvara is nimitta kāraṇa of jagat: Īśvara is the intelligent cause, efficient cause of jagat. Example is a pot maker.

Īśvara is upādāna kāraṇa of jagat: Īśvara is the material cause of jagat. Example is the clay which is used to make the pot.

Īśvara is sahakāri kāraṇa of jagat: Īśvara is the instrumental cause of jagat. Example is the set of tools like the potter’s wheel used to create the pot.

Īśvara is the intelligent, material and instrumental cause of the universe and Īśvara is not broken up in the process of creation.

Īśvara is the karma-phala-dātā:

What is karma phalam?: Whatever action is done by an individual leaves behind it some sort of potency which has the power to ordain for him joy or sorrow in the future according as it is good or bad. When the fruits of the actions are such that they cannot be enjoyed in the present life or in a human life, the individual has to take another birth as a man or any other being in order to suffer them.

Karma phalam and punar janma – rebirth thus imply each other.

By means of choice and free will, an individual is responsible for karma – karma hetu. One can do it, not do it or do it differently - kartum akartum anyatha va kartum. An individual has a choice over one’s action, but the results of the action. The results can be either what that person expected or not what he expected. Īśvara is the karma-phala-dātā – Īśvara adminsters the law of karma and the results are in accordance with one’s punya and papa.

Karma Yoga is performing one's duty with Īśvarārpaṇa buddhi and accepting the phala with prasāda-buddhi.

Īśvara is the dharma-adhyakṣa:  

Īśvara ordains the the universal order – rta ऋत of this jagat. Ṛta (ऋतं ṛtaṃ) is the principle of natural order which regulates and coordinates the operation of the universe and everything within it.  Veda describes Ṛta as that which is ultimately responsible for the proper functioning of the natural, moral and sacrificial orders.

Dharma is the codex of social and ritual ordinances which uphold Ṛta.

Īśvara is virāt:

Īśvara represents the samaṣṭi (collective) of every vyaṣṭi (individual) in this world. Vyaṣṭi includes everything, both cetana (conscious) and jaḍa (inert). And as the samaṣṭi, he is more than the sum total of the vyaṣṭi.

This jagat is verily the virāt (cosmic) svarūpa of Īśvara. Īśvara is all of what pronouns 'He', 'She' and 'It' can represent. Īśvara stands for what is known and the unknown.

Virāt is the Samashti (collective) Sthula Sarira Abhimani. The Chaitanya that is reflected in the sum total of all physical bodies (cosmic) and all physical objects in the macrocosm is Virat. Vaisvanara is another name tor Virat.

Reference: - Explanation of Īśvara

Īśvara is Bhagavān:

Bhagavān is the one who has bhaga, the six-fold virtues in absolute measure.

भगः अस्य अस्ति इति भगवान्

bhagaḥ asya asti iti bhagavān

The one who has bhaga is called Bhagavān. It is said in the Vishnu Purana (6.5.74)

ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः।

ज्ञान-वैराग्ययोश्चैव षण्णां भग इतीरणा॥

aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ |

jñāna-vairāgyayoścaiva ṣaṇṇāṁ bhaga itīraṇā ||

Total and absolute overlordship, power, wealth, dispassion, fame and knowledge are known as bhaga.

These are: all knowledge, jnana; total dispassion, vairagya; the capacity to create, sustain, and resolve, virya; absolute fame, yasas; all wealth, sri; and overlordship, aisvarya.

Reference:- Meaning of Bhagavan

Gita Chapter 11 – विश्वरूपदर्शनयोगः - viśvarūpadarśanayogaḥ

Visvarupa is Īśvara from the standpoint of the physical universe. If you look upon this entire creation as the form, the body of Isvara, we have what we call virat, caitanya in the form of cosmos, called the cosmic person. Virāt means vividham rajate, the one who appears in varieties of forms. That single form, which includes all forms is called the cosmic form, virāt-svarupā. It establishes that nothing is outside Īśvara.

Īśvara  has all the auspicious qualities – kalyana gunas – as described in Bhagavad Gita Chapter 11.