Dakshinamurti Stotram Part 17 on 25 February 2021

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGAD GURUM PADA PADME TAYO SHRITVA PRANAM AMI MUHUR MUHUR OM YO BRAHMANAM VIDADHATI PURVAM YO VAI VEDAM SHCHA PRAHINOTI TASMAI THAMMA DEVAM ATMA BUDDHI PRAKASHAM BHUMUKSHU RUVAI SHARANAM AHAM PRAPADYE We are studying in considerable details the Dakshina Murthy Stotram composed by Sri Shankaracharya. In our last class we have been extensively talking about the third verse which indicates Asipadartha. The first shloka explains the nature of the Jivatma, the second shloka the nature of the Paramatma and in this third shloka the nature of the unity, Asipadartha. Tvam in the first shloka, Tat in the second shloka, Asi in the third shloka. YASYAIVASPURANAM SADATMAKAM ASAT KALPARTHAKAM BHASATE SAKSHAT TATVAM ASITI VEDA VACHASA YO BODHAYATI ASHRITAN YAT SAKSHAT KARANAT BHAVET NA PUNARAVRUTTI BHAVA AMBHONIDHAU TASMAI SHRI GURUMURTAYE NAMAIDAM SHRI DAKSHINAMURTAYE OBEISANCE TO HIM SHRI DAKSHINAMURTI THOSE BRILLIANCE WHICH IS OF THE NATURE OF EXISTENCE THIS WORLD WHICH APPEARS TO BE REAL SHINES WHO IS ENLIGHTENING THOSE THAT HAVE TAKEN REFUGE IN HIM BY THE MESSAGE OF THE VEDAS THOU ART VERILY THAT TATTVAMASI AND BY REALISING WHOM THERE IS NO RETURN TO THE VERSION OF TRANSMIGRATION MEANS SUCH A PERSON WHO REALISES AHAM BRAHMASMI BY PRACTISING SHRAMANA, MANANA AND NIDHIDHYASANA OF THIS PARTICULAR MAHAVAKYA SUCH A PERSON OBTAINS LIBERATION, MUKTI MUKTI MEANS THERE IS NO RETURN AGAIN TO THIS WORLD THIS THIRD WORD STRETCHES THAT LIBERATION IS FREEDOM FROM REBIRTH COMES ONLY BY THE KNOWLEDGE OF THE ATMAN AND THAT KNOWLEDGE ARISES ONLY OUT OF THE GURU'S TEACHING LIKE TATTVAMASI HOW IS THIS UNITY, ONENESS, AIKYATA ACHIEVED BY REALISING THE ATMAN AND WHAT IS THE NATURE OF THIS ATMAN, SAT, CHIT AND ANANDA ABSOLUTE EXISTENCE, ABSOLUTE KNOWLEDGE AND ABSOLUTE BLISS AS EXPLAINED BY SWAMI VIVEKANANDA AND THROUGH LONG PRACTICE OF SHRAVANA, THEN MANANA, THEN NIDHIDHYASANA THE IDEA BECOMES FIRMLY ESTABLISHED IN THE MIND THAT I AM NONE OTHER THAN THAT BRAHMAN TATTVAMASI IS NOW TRANSMUTED IT IS TRANSFERRED AS MINE TATTVAMASI IS THE TEACHING OF THE TEACHER AHAMBRAHMASMI IS MY EXPERIENCE SO THIS IS WHAT SHOULD HAPPEN THEN WHAT DOES I FEEL? PURE CONSCIOUSNESS IS MY REAL NATURE AND THIS IS CALLED ATMA, PARAMATMA, BRAHMA, WHATEVER NOW IN OUR VEDANTIC SCRIPTURES ALSO ESPECIALLY IN THE MANDUKI KARIKA WE GET FIVE PRINCIPLES HOW TO SEPARATE CONSCIOUSNESS FROM EVERYTHING ELSE AS WE DISCUSSED PREVIOUSLY THERE ARE ONLY TWO THINGS IN THIS WORLD THE SUBJECT AND THE OBJECT I AND EVERYTHING ELSE SO WHAT IS THE NATURE OF I AS SEPARATED FROM EVERYTHING ELSE HEREIN COME FIVE IMPORTANT POINTS FIRST WE HAVE TO UNDERSTAND WHEN WE ARE TALKING ABOUT AND APPLY TO ALL SAT, CHIT AND ANANDA FIVE CHARACTERISTICS OF SAT FIVE CHARACTERISTICS OF CHIT AND FIVE CHARACTERISTICS OF ANANDA EXISTENCE, KNOWLEDGE, BLISS I AM USING ENGLISH ECHOLANS BUT YOU HAVE TO SUBSTITUTE AS SAT, CHIT AND ANANDA IS NOT A PART OR PROPERTY OF ANY OBJECT IN THIS WORLD LET ME EXPLAIN VERY BRIEFLY EACH ONE OF THEM THERE IS A TABLE AND THIS SAT AND CHIT AND ANANDA ARE NOT NEITHER A PART IF THE PART OF THE TABLE IS BROKEN THE SAT IS NOT BROKEN AND SO LONG AS THERE IS EVEN ONE SINGLE ATOM OF THE TABLE THERE IS AN ATOM OF THE TABLE THAT IDEA CAN NEVER GO FROM OUR MIND AND AS I EXPLAINED IN MY LAST CLASS WHICH IS A VERY IMPORTANT CLASS AMONG OTHER CLASSES WHAT IS THE NATURE OF SAT? EXISTENCE AND WHAT IS THE NATURE OF CHIT? RECOGNITION OF THAT EXISTENCE IN OUR MINDS BY A CONSCIOUS BEING IS CALLED CHIT ONE IS CALLED SAT ANOTHER IS CALLED SPURANAM SO HERE IS A TABLE AND IF I AM NOT CONSCIOUS I WILL NEVER UNDERSTAND THAT SUCH A THING IS EXISTING THAT IS CALLED A TABLE SO WITHOUT COGNITION THERE CANNOT BE EXISTENCE BUT WITHOUT EXISTENCE THERE CANNOT BE ANY COGNITION SUPPOSE THERE IS NO TABLE YOU WILL NOT SAY THERE IS NO TABLE UNLESS YOU HAVE EXPERIENCED IT BEFORE SOMETIME SOMEWHERE OR BY ANYBODY SO I HOPE THIS IS A VERY DIFFICULT CONCEPT SAT AND CHIT CAN NEVER BE SEPARATED WHERE THERE IS SAT THERE WILL BE CHIT WHERE THERE IS AN OBJECT THERE IS A COGNITION OF THAT OBJECT IN THE FORM OF AN IDEA IN THE MIND OF THE COGNIZER IN THE FORM OF THE SUBJECT THAT'S WHY IT IS SAID SUBJECT AND OBJECT ARE CORRELATION WITHOUT SUBJECT THERE CANNOT BE OBJECT WITHOUT OBJECT THERE CANNOT BE ANY SUBJECT WHERE THERE IS SAT AND CHIT THERE MUST BE SOME EFFECT THAT IS CALLED ANANDA SO SATCHITANANDA IS NOT PART OR PROPERTY OF ANY OBJECT BECAUSE EVEN IF THE TABLE IS NOT THERE SHANKARACHARYA TAKES GREAT TROUBLE TO EXPLAIN THIS SUPPOSING THERE IS A POT AND IT IS POWDERED POWDER IS THERE THEN THAT POWDER IS POWDERED ATOMS ARE THERE PARTICLES ARE THERE WAVES ARE THERE ENERGY IS THERE SO SOMETHING IS THERE THAT CANNOT BE REMOVED BUT THERE IS SOMETHING WE HAVE TO UNDERSTAND THAT OBJECT CALLED TABLE SINCE IT IS NOT THERE NOW THE EXISTENCE PART OF THAT TABLE CANNOT BE EXPERIENCED SO EXISTENCE HAS THE TABLE BUT TABLE DOESN'T HAVE THAT EXISTENCE EXCLUSIVELY SO IF THERE IS NO POT THERE IS A COT IF THERE IS A COT IF THERE IS NO COT THERE IS A MAN IF THERE IS NO MAN THERE IS A TREE EXISTENCE WILL ALWAYS BE THERE BUT NOT TO MANIFEST BECAUSE OF THE ABSENCE OF THE MEDIUM OF THAT EXPRESSION SECOND EXISTENCE KNOWLEDGE BLISS PRINCIPLE IS AN INDEPENDENT SUBSTANCE SO IF WE UNDERSTAND THE FIRST PRINCIPLE SECOND PRINCIPLE IT IS COMPLETELY INDEPENDENT FROM ANY OBJECT THEN WHAT IS AN OBJECT APART FROM WHICH EXISTENCE KNOWLEDGE BLISS EXISTS SO THIS IS CALLED MANIFESTATION SO WHEN WE SAY AN OBJECT IT IS CONSCIOUSNESS IN THE FORM OF NAME AND FORM THERE IS NO SEPARATE OBJECT APART FROM PURE CONSCIOUSNESS THAT IS THE IDEA SO THE EXISTENCE KNOWLEDGE BLISS PRINCIPLE IS AN INDEPENDENT SUBSTANCE PERVADING EVERY OBJECT AND MAKING IT EXISTENCE AND MAKING IT KNOWN TO SOME CONSCIOUS BEING EXISTENCE KNOWLEDGE BLISS PERVADES EVERY OBJECT BUT IT IS NOT LIMITED BY THE BOUNDARIES OF THAT OBJECT FOR EXAMPLE TABLE EXISTS BUT EXISTENCE DOESN'T STOP WITH THE TABLE IT PERVADES THE CHAIR PERVADES THE DOOR PERVADES THE TREE PERVADES THE PLANT PERVADES EVERYTHING THAT WE KNOW AS THIS JAGAT SO IT IS PERVADES AND EVEN WHEN THIS NAMARUPA SUPPOSE A TABLE DISAPPEARS THE CONSCIOUSNESS REMAINS EXISTENCE REMAINS AND THE BLISS ALSO REMAINS THAT IS THE FOURTH PRINCIPLE EXISTENCE KNOWLEDGE BLISS SURVIVES THE DISAPPEARANCE OF ANY OBJECT I DELIBERATELY USED THE WORD DISAPPEARANCE BECAUSE NONEXISTENCE DOESN'T EXIST SO AS I MENTIONED THERE IS A PAPER I AM ABLE TO SEE THAT PAPER BECAUSE OF THE PRINCIPLE OF CONSCIOUSNESS AS WELL AS EXISTENCE AND BLISS SUPPOSE YOU BURN THAT PAPER THE ASHES WILL REMAIN EXISTENCE OF THE ASHES SO IF YOU BURN THAT ASHES ALSO SOMETHING ELSE WILL REMAIN WHICH THE SCIENTISTS CALL ENERGY ULTIMATELY MATTER MATTER AND ENERGY ARE INTERCHANGEABLE THAT'S WHY THEY HAVE COME AT THE VERY LARGEST GENERALIZATION THAT IS POSSIBLE ALL THE SCIENTISTS, WHAT IS IT? THAT MATTER CANNOT BE CREATED CANNOT BE DESTROYED BUT CAN BE TRANSFORMED THAT PURE MATTER WHICH CAN BE TRANSFORMED IS CALLED AN OBJECT MATTER WITH A PARTICULAR NAME AND FORM IS CALLED AN OBJECT BUT MATTER ITSELF CANNOT BE DESTROYED ANOTHER EXAMPLE IS IF YOU SEE A OCEAN YOU WILL SEE NOTHING BUT WAVES YOU SEE BUBBLES YOU SEE FOAM YOU SEE WHAT ARE ALL THESE THINGS? REMOVE THE WATER THERE WILL BE NO WAVES AND NO BUBBLES AND NO FOAM SO WHAT ARE ALL THOSE THINGS? NOTHING BUT WATER IN A PARTICULAR WAY AND A VERY INTERESTING ILLUSTRATION I HEARD FROM SWAMI SARVAGAT ANANDAJI WHAT IS A WAVE? SEE WATER IS THERE THERE IS NO WIND ABSOLUTELY IT WILL BE QUIET THEN SUDDENLY A GUST OF WIND COMES AND LIFTS UP A SMALL BIT OF THE WATER AND THAT'S WHAT WE CALL WAVE AND IN THAT WAVE ANOTHER BIT OF WATER AIR IT SPLITS THAT WAVE THAT IS CALLED BUBBLE AND THEN STILL SMALLER PARTICLES OF THIS AIR SPLITS THAT BUBBLE WHICH IS CALLED FOAM SO EVERYTHING IS NOTHING BUT WATER THEY CANNOT EXIST WITHOUT WATER BUT WATER CAN EXIST WITHOUT THEM THEY CANNOT EXIST WITHOUT WATER THIS IS A BEAUTIFUL ILLUSTRATION WITHOUT EXISTENCE KNOWLEDGE BLISS THERE IS NO WORLD WITHOUT THE EXISTENCE OF THE ROPE THERE IS NO SNAKE AT ALL AND LET ME REMIND YOU HERE SO WHAT IS THIS SNAKE? IT IS PARTIAL UNDERSTANDING OF THE FULL ROPE-NESS IS CALLED SNAKE WHEN THERE IS FULL LIGHT WE UNDERSTAND FULLY THIS IS A ROPE WHEN THERE IS SEMI-DARKNESS THE KNOWLEDGE OF THE ROPE BECOMES OBSCURED PARTLY VISIBLE PARTLY INVISIBLE AND THAT PART VISIBILITY OR INVISIBILITY IS CALLED SNAKE SO THAT IS AN ILLUSTRATION THE FOAM THE BUBBLES THE WAVE CANNOT EXIST WITHOUT WATER IN FACT THERE IS NO OBJECT CALLED FOAM BUBBLE OR WAVE IT IS NOTHING BUT WATER IN DIFFERENT NAMES AND FORMS UNFORTUNATELY FOR US IT IS UNDERSTANDABLE SCIENTISTS CANNOT ATTRIBUTE WHAT IS CALLED CONSCIOUSNESS TO THESE THINGS THEIR UNDERSTANDING SO FAR TILL TODAY THAT CONSCIOUSNESS IS ONLY A PART AND PARTIAL OF THE BRAIN THE PHYSICAL BRAIN WHICH IS CALLED THEY CALL IT THE EPIPHENOMENA BUT THINGS ARE CHANGING NOW THERE ARE SOME SCIENTISTS AND THEY ARE QUESTIONING THIS TOLD THEORY SO THERE MUST BE SOMETHING BEYOND THE BRAIN THEY ARE ALSO UNDERSTANDING THE LIMITATIONS OF THE BRAIN AND ESPECIALLY IN THE EPISTEMOLOGY THESE MODERN SCIENTISTS THEY ARE FOCUSING THEIR ATTENTION THAT REASONING THROUGH WHICH THEY ARRIVED AT ALL THESE TRUTHS IS SEVERELY LIMITED REASONING ITSELF LIMITS REASONING IT CANNOT GO BEYOND ITSELF AND THE REALISATION THAT REASONING ITSELF IS LIMITED BRINGS ON A WONDERFUL QUESTION WHO IS IT THAT LIMITS THE LIMITEDNESS OF REASON SO THERE MUST BE SOMETHING ELSE BESIDES THE REASON SO THEN WHAT IS THAT MATERIAL TO UNDERSTAND THAT AS SWAMI VEKARANDA SAYS THAT YOU CANNOT UNDERSTAND ANY SUBJECT BY ANY OBJECT TRANSLATED IN TODAY'S LANGUAGE WHAT IT MEANS IS THAT NO OBJECT CAN ILLUMINE THE SUBJECT THE SUBJECT CAN ILLUMINE ITSELF AS WELL AS THE OBJECT BUT THE OBJECT CANNOT ILLUMINE NEITHER ITSELF NOR ANYTHING ELSE BUT TAKING IT FURTHER THROUGH THIS VEDANTA VAKYA WHAT IT MEANS IS REALLY THE OBJECT IS NOTHING BUT A LIMITEDNESS A REFLECTION OF THIS ATMA SO FOR THIS ADVAITA VEDANTA POSITS SEVERAL VADAS ONE IS BIMBA PRATIBIMBA VADA THAT IS REFLECTION THEORY THEN THERE IS WHAT IS CALLED GHATAKASHA AND MAHAKASHA LIMITEDNESS THIS IS CALLED AVACHEDA VADA SO THERE ARE MINOR DIFFERENCES ARE THERE BUT WHAT WE NEED TO UNDERSTAND IS PURE EXISTENCE IS NOT PART OR PARCEL OR PROPERTY OF ANY OBJECT AND IT PERVADES EVERYTHING IT SURVIVES EVERYTHING BUT IT CANNOT BE EXPERIENCED BECAUSE THE MEDIUM IS NOT THERE FOR EXAMPLE WHEN YOU BURN A PAPER ASHES REMAIN AND IF YOU CAN SOMEHOW PULVERIZE THESE ASHES AND MAKES THEM STILL SUBTLER THAT SUBTLEST PART OF THESE ASHES ARE STILL IN EXISTENCE NOTHING IS LOST COMPLETELY EVERYTHING THAT WAS IN THE PAPER IS THERE BUT WE WILL NOT HAVE THE INSTRUMENT TO EXPERIENCE THEM EVEN THE MOST POWERFUL MICROSCOPE CANNOT BRING THEM TO OUR CAN BECAUSE YOU KNOW WHAT IS A TELESCOPE WHAT IS A MICROSCOPE THEY ARE NOTHING BUT EXTENSIONS OF OUR FIVE SENSE ORGANS WHEN I AM USING MICROSCOPE TELESCOPE I AM EXTENDING THE POWER OF MY EYES WHERE BLIND MAN CANNOT SEE ANYTHING EVEN IF THE MOST POWERFUL MICROSCOPE OR TELESCOPE IS APPLIED TO HIS EYES SIMILARLY, IF I COULD SEE SOMETHING THAT IS HAPPENING AT A VERY FAR AWAY MY EARS CANNOT HEAR THEM BUT DORA SHRAMANA WHICH IS CALLED YOUR MOBILE PHONE IS AN EXTENSION OF THE EAR AND IF YOU TAKE ANY INSTRUMENT LIKE A HAMMER, LIKE A SAW IT IS AN EXTENSION OF THE HAND AND IF YOU TAKE YOUR BICYCLE, YOUR TRAIN YOUR CAR, YOUR AEROPLANE, YOUR ROCKET THIS IS THE EXTENSION OF YOUR LEGS SO EVERYTHING IS NOTHING BUT THE EXTENSION OF THE FIVE SENSE ORGANS SINCE CONSCIOUSNESS IS NOT A PHYSICAL THING IS NOT A SMALL THING IT IS A SUBTLER THAN THE SUBTLEST ANORANIYAN, MAHATO MAHIYAN SMALLER THAN THE SMALLEST BIGGER THAN THE BIGGEST HAS NOTHING TO DO WITH THESE PHYSICAL DIMENSIONS IT IS SOMETHING WHICH GOES EVEN BEYOND THE CANNON OF THE MIND WHAT DOES IT MEAN? IT MEANS THAT WHICH IS LIMITLESS CAN NEVER BE GRASPED BY WHAT IS LIMITED AND BOTH BODY AND MIND ARE TOTALLY LIMITED SO EXISTENCE, KNOWLEDGE, BLISS CONTINUES TO BE EVEN WHEN THE OBJECT IS DESTROYED BUT IT WILL NOT BE COGNIZED SO THESE ARE THE FIVE FUNDAMENTAL PRINCIPLES WE GET ESPECIALLY IN THE MANDUKYA KARIKA BUT HOW DO THEN WE REALIZE IF IT IS BEYOND THE CANNON OF THE EITHER THE BODY OR MIND THERE IS ONLY ONE WAY THAT IS THROUGH THE VEDANTA VAKYA MAHA VAKYA AND THAT TOO MAHA VAKYA MUST COME FROM THE MOUTH OF A GURU AND THAT GURU ALSO MUST BE A PERSON WHO KNOWS WHAT HE IS TALKING ABOUT LET US ALWAYS KEEP THIS IN MIND I THE PURE CONSCIOUSNESS AM DIFFERENT FROM WHATEVER I EXPERIENCE AND THEN WHATEVER QUALITIES BELONG TO ANY OBJECT IN THIS WORLD THEY CAN BE EXPERIENCED ONLY ALONG WITH THE EXPERIENCE OF THE OBJECT SEPARATE FROM THEM THEY DO NOT EXIST AT ALL YOU CAN NEVER EXPERIENCE FOR EXAMPLE VERY BEAUTIFUL CONCEPT REDNESS IS THE QUALITY OF A RED ROSE OR ANY RED OBJECT YOU CAN'T TAKE A KNIFE CUT IT SEPARATELY LIKE A BRANCH OR LIKE A LEAF AND SAY REDNESS IS SEPARATE AND THE ROSE PLANT IS SEPARATE YOU CANNOT SEPARATE IT MENTALLY YOU CAN BUT PHYSICALLY YOU CANNOT DO IT SO THESE ARE THE TWO FUNDAMENTAL PRINCIPLES I AM COMPLETELY SEPARATE FROM WHATEVER I EXPERIENCE I EXPERIENCE MY BODY AND I EXPERIENCE THE WORLD SO THEREFORE I AM NOT THE WORLD I EXPERIENCE THE BODY SO I AM NOT THE BODY I EXPERIENCE MY OWN FEELINGS AND THOUGHTS THEREFORE I AM NOT THE MIND THEN WHO AM I? PURE CONSCIOUSNESS SO THIS IS CALLED THE FAMOUS NETHI NETHI METHOD SO WHAT AM I THEN? I AM NOTHING BUT PURE BRAHMAN NITHYA SHRUDDHA BUDDHA MUKTA SWABHAVA NOW ANOTHER CONCEPT WE HAVE TO UNDERSTAND THAT IS VERY MUCH COMPRESSED IN THIS DAKSHINAMURTI STOTRA WHAT IS IT? WE ARE EXPERIENCING SUBJECT AND OBJECT WE HAVE DISCUSSED IT THERE ARE ONLY TWO THINGS SUBJECT AND OBJECT NOW RELATIONSHIPS WHERE THERE ARE TWO THERE MUST BE A RELATIONSHIP SMALL, BIG FAT AND THIN RED AND WHITE DAY AND NIGHT HAPPINESS AND UNHAPPINESS LIFE AND DEATH BIRTH AND DEATH DEFINITELY THERE MUST BE A DIVISION IS THERE AND SO THERE MUST BE A RELATIONSHIP MUST BE THERE SO THESE RELATIONSHIPS ACCORDING TO HINDU SCHOOLS OF PHILOSOPHY REMEMBER IN INDIA VEDANTA ALL SCHOOLS OF PHILOSOPHY BELONG TO VEDANTA AND SO THERE ARE PREVIOUSLY SIX SYSTEMS OF HINDU PHILOSOPHY THAT'S WHY THEY ARE CALLED DARSHANAS WHY AM I MENTIONING THIS? BECAUSE DARSHANA MEANS DIRECT REALISATION IS CALLED DARSHANA IN INDIA PHILOSOPHY HAS NOT STARTED AS A SPECULATIVE SCIENCE IT WANTS TO KNOW WHO AM I REALLY AM I CONSCIOUSNESS? AM I MERELY AN ATOM? MATTER? I WANT TO KNOW ABOUT IT SO IN THE COURSE OF TIME THEY ALL DEVELOPED SIX SCHOOLS OF PHILOSOPHY CALLED SHARDARSHANA AND THEY ARE ALL GROWING UP DEEPER UNDERSTANDING OF WHO AM I AND IF I AM SOMETHING THEN WHAT IS THE NATURE OF THE WORLD? WHAT IS THE NATURE OF ME? WHAT IS THE NATURE OF THE WORLD? AND WHAT IS THE NATURE OF THE RELATIONSHIP BETWEEN ME AND THE WORLD? ULTIMATELY ALL THESE SIX SCHOOLS OF PHILOSOPHY HAVE BECOME COALESCED MERGED BECAUSE DEVELOPMENT OF THOUGHT HAD TAKEN PLACE AND THEY ALL BECAME TRANSFORMED INTO THREE SCHOOLS OF VEDANTIC PHILOSOPHY BROADLY CLASSIFIED AS DVAITA SISTA DVAITA AND ADVAITA BUT WHATEVER BE THE SCHOOL OF PHILOSOPHY THEY HAVE TO TELL US WHAT IS THE RELATIONSHIP AND HERE WE WILL VERY BRIEFLY DISCUSS A FEW OF THOSE RELATIONSHIPS SO THERE ARE VERY MANY SCHOOLS OF DVAITA PHILOSOPHIES WHICH CHAMPION DIFFERENT TYPES OF RELATIONSHIPS BETWEEN JEEVATMA AND PARAMATMA OR PARAMATMA AND JEEVATMA THAT AND THOU BETWEEN GOD AND THE INDIVIDUAL SOUL FOR EXAMPLE THERE ARE MANY TYPES ONLY WE ARE GOING TO DISCUSS A FEW OF THEM THE FOLLOWING RELATIONSHIPS ARE ADVOCATED BY DIFFERENT SCHOOLS OF MAINLY DUELLISTS REMEMBER ADVAITA DOESN'T POSIT ANY RELATIONSHIP AT ALL WHY? BECAUSE THERE ARE NO TWO ONE IS JEEVATMA ONE IS PARAMATMA WHATEVER EXISTS IS NOTHING BUT PURE BRAHMAN SO FROM THE ADVAITA SCHOOL POINT OF VIEW THERE IS NO RELATIONSHIP AT ALL I AM BRAHMAN IS NOT A RELATIONSHIP IT IS A STATEMENT OF FACT WHERE THERE IS ETERNAL DUALITY THERE MUST BE A RELATIONSHIP OKAY FIRST WHAT IS CALLED AMSHA AMSHI BHAVA THE WHOLE AND THE PART SO THERE IS A BODY AND WHAT IS A BODY? BODY THE WHOLE HANDS ARE SEPARATE LEGS ARE SEPARATE EYES, EARS, NOSE, MOUTH, TONGUE BELLY, HEART AND KIDNEYS AND INTESTINES EVERYTHING IS DIFFERENT FROM EVERYTHING EVERYTHING HAS GOT A DIFFERENT FUNCTION THEY MUST WORK OF COURSE IN UNITY BUT THE HANDS ARE NOT THE LEGS YOU CANNOT DO THE JOB OF THE HANDS WITH THE LEGS NEITHER CAN YOU DO THE JOB OF THE LEGS WITH YOUR HANDS OF COURSE YOU KNOW THAT'S WHAT WE WERE DOING WHEN WE WERE BABIES HOW ARE WE WALKING? ONLY WITH THE HELP OF THE HANDS THAT TOO BACKTRACKING ONLY WE DON'T GO FORWARD WE ALWAYS GO BACKWARD ONLY SO THIS IS CALLED AMSHA AMSHI BHAVA FAMOUSLY VISISTA ADVAITHA POSITS THIS YOU CAN NEVER BECOME ONE WITH GOD YOU MUST FOREVER REMAIN A PART OF THE WHOLE SESHA SESHI NYAYA THEN SECOND THE SUBSTANCE AND ITS MODIFICATION RELATIONSHIP VIKARA VIKARI BHAVA SO FOR EXAMPLE MILK IS MODIFIED INTO CURDS IS ALSO CALLED PARINAMA VATA SO THIS GOD HAS BECOME THIS WORLD FOR THAT THEY QUOTE ALSO SCRIPTURES TAT SRISHTVA TATEVA ANUPRAVISHA HAVING CREATED THIS WORLD GOD OR BRAHMAN ENTERED INTO THIS WORLD etc THEN THIRD THE TOTAL AND COMPLETE DIFFERENCE THIS IS PURE MADHVACHARYAS WHAT IS CALLED EVERYTHING IS SEPARATE PANCHA VEDAS JIVA JIVA AND JIVA ISHWARA AND ISHWARA AND THE WORLD AND WITHIN THIS THERE ARE DIFFERENCES ARE THERE SO ALL THESE DIFFERENCES ARE THERE THEN THERE ARE MINOR RELATIONSHIPS SUBSTANCE PROPERTY RELATIONSHIP UNA GUNI GUNI MEANS SUBSTANCE FOR EXAMPLE RED ROSE GUNA MEANS REDNESS GUNA MEANS FRAGRANCE GUNA MEANS MULTIPETALS SO THESE ARE CALLED CHARACTERISTICS QUALITIES GUNIS ONLY THE ADVAITINS NON DUALISTS WHO RECOGNIZE THE COMPLETE ONENESS OF THE INFINITE REALITY EXPLAIN THE RELATION BETWEEN THAT AND THOU ONLY MERE DELUSION WHAT SWAMI ALL THESE DAKSHINAMURTI CLASSES YOU HAVE BEEN TALKING ABOUT JIVATMA BRAHMATMA AIKYATA AIKYATA AND SUDDENLY YOU SAY IT IS A DELUSION WHAT IS THE DELUSION DON'T MISUNDERSTAND SWAMI YOU HAVE BEEN TELLING JIVA IS BRAHMA AND THAT TEACHING OF YOURS IS A TOTAL DELUSION JIVATMA BRAHMATMA FOREVER REMAIN COMPLETELY SEPARATE IS THAT WHAT IS INDICATED NO IT IS A DELUSION MEANS THIS DIFFERENCE NEVER EXISTED YOU THOUGHT IT EXISTED LATER ON BY THE GRACE OF THE GOD YOU HAVE REALIZED THERE IS ABSOLUTELY NO JIVATMA NO PARAMATMA WHATEVER EXISTED IS ONE AND IT IS AMONG MANAS GOCHARAM SO ONCE THAT KNOWLEDGE COMES THEN YOU BECOME FREE WHO IS JIVATMA HE WHO THINKS THAT I AM A MISERABLE AND LIMITED BEING THAT IS CALLED JIVATMA I AM SUFFERING I DON'T HAVE HAPPINESS I WANT TO LIVE LONG I AM BESET WITH JANMA, MRUTYU, JARA, VYADHI DUKHA, DOSHA, DARSHANAM OR THE ASTHI JAYATHE VARTHAM JAYATHE VARTHAM JAYATHE VARTHATHE VEPARINAMATHE APAKASHYATHE PINASHYATHE NO THIS IS ALL BHRAMTI JUST AS A MAN WHO AWAKENS FROM A NIGHTMARISH DREAM AND THEN HE REALIZES THAT HE WAS BEING CAUGHT HE WAS BEING BEATEN AND THEN HE PRAYED TO GOD AND GOD COMES IN THE FORM OF THE GURU AND GURU GIVES THE BIGGEST BLOW THAN EVERYBODY ELSE AND THEN YOU WAKE UP AND YOUR GURU ALSO IS GONE ALONG WITH THE DREAM REMEMBER ALONG WITH YOUR RELEASE FROM THE DREAM AND YOUR BOUNDNESS AND YOUR GURU KRIPA EVERYTHING WILL DISAPPEAR THAT'S WHY SHRI RAM KRISHNA TELLS VERY FUNNILY WHEN SHUKADEVA APPROACHED JANAKA MAHARAJA HE SAID FIRST GIVE ME THE FEES AREY YOU HAVE NOT EVEN STARTED TEACHING YES ORGANIZE ME AS YOUR GURU IT IS ALL BRHANTI SO THESE ARE BEAUTIFUL CONCEPTS BUT ARE THEY USEFUL FOR OUR DAY TO DAY PRACTICES NOT REALLY BUT YOUR MIND WILL NOT COME DOWN BY THINKING BY HEARING THESE LECTURES WILL YOU REALIZE GOD NO YOU WON'T REALIZE GOD THEN I WILL STOP LISTENING TO THESE LECTURES NO NO NO GO ON LISTEN TO YOUR MIND ALONG WITH YOUR DISAPPEARANCE BUT THE REAL THING IS IF YOU DON'T THINK OF ALL THESE THINGS IF YOU DON'T LISTEN TO THESE TALKS WHAT ARE YOU GOING TO LISTEN TO NONSENSE DIRT NEWS AND YOUR MIND WILL BE COMPLETELY BOUND MORE AND MORE EASILY BY THINKING OF THESE LECTURES YOU WILL REALIZE GOD NO YOU WON'T REALIZE GOD THEN I WILL STOP LISTENING TO THESE LECTURES NO NO NO GO ON LISTEN TO YOUR MIND ALONG WITH YOUR MIND ALONG WITH YOUR DISAPPEARANCE different from its intended meaning. For this, three techniques are used. These are called Jahat Lakshana and Jahat Ajahat Lakshana or Bhagat Tyaga Lakshana and Ajahat Lakshana. Jahat Ajahat, Jahat Ajahat. A third one is called also Bhagat Tyaga Lakshana. Let me read out. These techniques are called in Sanskrit as Lakshanas. Lakshana means characteristics and by which we understand the real purport of the Vedantic teachings. So these are called, first is called Jahat Lakshana, second is called Ajahat Lakshana and the third goes by two names meaning the same Jahat Ajahat Lakshana or Bhagat Tyaga Lakshana. So through these, employment of these three, we come at the intended purport not what appears to be outside. So our Vedanta, especially Vedanta Sara gives three examples. So there is one Sanskrit sentence Gangayam Goshaha. Goshaha means a village and Gosha is particularly village belonging to cowherds. Gangayam Goshaha means there is a village in the Ganga, in the water. This is called superficial external meaning. So even though we use that word Gangayam Goshaha, there is a village in the Ganges. We understand there is a village on the bank of the Ganga. So what are you telling? In the water, you remove it and by the side of the water on the bank of the Ganges River, that is what you gave up that one particular part. What is that part? There is a village that is kept but it is not in the water. It is by the side of the bank. This is called Jehat Lakshana. One part you give up and keep the other part. This is called Jehat Lakshana. Then only you understand. Otherwise, the whole village will be drowning in that Ganga long back. In fact, you will not know because it would have been vanished long back. Even as an example, it would not exist. Second is Ajahat Lakshana. What does this mean? That you give up something and you also add something which was not there in the version. A famous example given is Shvetodhavati. This white runs. What does that mean white runs? The white in brackets horse, a horse which is of the white color is running. Dhavati. So here what did you do? You really did not give up anything but you gave up that idea. Whiteness, a quality is running. The white you add something. What is that something? The white horse runs. Then it makes a meaning. So this is called Lakshya Artha intended meaning. Shvetodhavati. That is the example. Then we will come to the third one. Jehat, Ajahat Lakshana. This is called also Bhaga Tyaga. You remove something and from both sides and then ultimately you come to the something. It is different. You add something and also you remove something. Bhaga means apart. Tyaga means giving up. Lakshana. That is this third technique is used in understanding Tattvam Asim. So let us take up what is given up and let us retain what it means. First of all our Vedanta Sarang is an example. This is Soyam Devadattaha. Separated words Saha I am Devadatta. There was a person called Devadatta. 50 years back I met him. He was 50 years younger, very strong, very nimble and very intelligent. So that was the Devadatta. His body was different, his looks were different, his dress was different and everything was different. 50 years later I have met again this person. His body is different, his speech is different, his hair of the head has been turned white and so many things have happened. How can this Devadatta whom I see now in front of me who is old and whose hair has become greyed out completely white with that Devadatta who was a young boy, very nimble, very intelligent, very smart etc. So what should we do? The certain characteristics, youngness, nimbleness, smartness and young age of that 50 years back you remove and this oldness and white hairedness and the wrinkled faceness and the feebleness and the what is called slowness in thinking and the forgetfulness you remove. What remains is it's exactly the same. Apply now this to Jeevatma Paramatma Ikkyatha. How do we eat? Who is Jeevatma? Two words are there. Jeeva plus Atma. Paramatma, two words are there. Para and Atma. Parama and Atma. Paramatma. What is Jeeva? He is born and he is a man or woman and he has got a body and mind and he knows very little, his power is very little and he is constantly going through happiness, unhappiness etc. life after life. These are the Lakshana of a Jeeva. Janma, Prutyu, Jara, Vyadi, Dukha, Dosha and what is Paramatma? Ajam, Nirvikalpam, Nityam, Sanatanam, Nahanyate, Anyamane, Sharire. He is unborn, he is all-pervading, he is all-knowing, he is all-powerful and he is Dayasagara. All these qualities are there. So it is said a God must have at least four qualities to qualify himself as a God. Why? Because I am here Jeevatma and I am here. So God, if he is in Vaikuntha, it will take a long time. As we said, you know, Draupadi was crying, Hey Krishna, Dwaraka Vasin, Tvam Raksha Raksha Adhuna. O Krishna, who dwells in the Dwaraka, please come and save me. Apply, apply, no reply. Then she changed her tactics. She said, Hey Krishna, Sarva Bhuta Antaratman. He who is in everywhere. Immediately he came and then later on it seems Draupadi asked, why did you not come when I said first? He asked, what was your prayer? Hey Dwaraka Vasin, how far is Dwaraka from Hastinapura? Even if I start immediately, it will take at least three days to reach Hastinapura. But the moment you said, Sarva Bhuta Antaratman. That's what Gopis tell about Bhagavan Krishna in the Gopika Gita. Nakhalu Gopika, Nandano Bhavan, Akhira Dehinam, Antaratmadruk, Tava Katha Amritam, Tapta Jeevanam. Beautiful shlokas. So I am Devadatta Jeevatma. Jeeva has got severe limitations. Paramatma has got no limitations at all. Having limitations is one type of quality. Having no limitations is another type of quality. Remove from Jeeva, Jeevabhava. Limitations. Remove from Paramatma, Paramabhava. What remains? Atma and Vatma. That's all. This is the meaning we have to give. So what did we give up? From this side of the Jeeva, Jeevabhava is removed. From this side of the Paramatma, Parama is removed. And then what remains? You cannot say any difference because water is water. If there is red water and green water or if there is salt water and sugared water. You remove the salt, remove the sugar, you remove redness, remove the greenness. There is no way for you to distinguish. As I mentioned many times, quality is something which distinguishes any object from every other object. So if you remove all the qualities of Alpagnathvam, Alpashaktimantham, etc. and Sarvagnathvam, Sarvashaktimathvam, then there is no difference. As I was mentioning, God must have for His Olympic title, four qualities. What are the four qualities? He must be everywhere because if I am here and He is somewhere, He cannot definitely help me. He won't even know that I am in trouble. Secondly, He must know everything. So I am having headache and I am praying to Him and He knows that I have headache but He doesn't know the remedy for headache. What is the good of Him? There is absolutely no use at all. So He must know everything. What is the cause of my problem and what is the remedy for my problem? That Sarvagnathvam, my past, my future, my present, everything He should know. This is the second quality. Third quality is that He must have the power. He may know but He may not know what to do, what not to do. Mere knowledge will not do and therefore you know somebody is being run in front of a car. I am watching it from here. I know that person will be run over but I have no power to run and rescue that person from falling in front of the truck or bus. So God must have every sort of power to do the impossible also possible. That is what is called Sarva Shaktimaan. He must be. So He is everywhere. He knows everything. He has all the power but then He says I don't feel like doing it. So He must have what? He must have that compassion and then He will say yes this is me and this is my child so I will go and rescue it. So what are we talking about? That if you remove all characteristics both from Jeeva and God what remains is one pure substance called Shuddha Chaitanya and remember an important fact here. So long as we think we are small people, God cannot be thought of as anything but big person. If I am small, God is big. If I know little, He knows everything. If my power is small, everything. So you cannot help thinking of Him as unlimited, unknowing, all powerful, all compassionate so long as you are aware of your smallness, your limitation. Both go together like darkness and light. So these are the three things. Rejecting both means what? Maya and Vidya. To come to realize. Very interesting word Vedanta Saray implies. So we are not talking about here Brahman, we are talking about Ishwara. Who is Ishwara? Brahman plus Maya is Ishwara and Brahman plus Avidya is called Jeevatma. So here Avidya and Maya. What is Maya? Sarva Jnatvam, Sarva Shakti Matvam, Sarva Vyapitvam. This is all nothing but Maya. Why is it Maya? Because there are concepts in our mind. So you don't know really what Brahman is. Abhag Manasa Kocharam. But we think we know. So Maya is something created by human beings as a concept to indicate God separate from us. So we must remove both Alpagnatvam and also Sarva Jnatvam. This is called removing Avidya as well as Maya both. So we get this famous Mahavakya, Tattvamasi in the Chandogya Punishad. And then what is very important? I am going to give you some more indications. First of all Jeeva Ishwara Aikyatvam is indicated by removing the Avidya from Jeeva side and Maya from Brahman side. Then what remains is there is nothing to distinguish one from the other. Now this, as I mentioned earlier, four Mahavakyas are there. Ayamatma Brahma, Prajnanam Brahma, Tattvamasi and Aham Brahmasmi. But we always I prefer to add a fifth Mahavakya without which knowledge is not complete. And what is that one? Sarvam Kalvidam Brahma. As soon as I understand Aham Brahmasmi is not enough. It has to be extended to there is nothing other than Brahman. Sarvam Kalvidam Brahma. Even what we call the snake is also nothing but the rope. That's why so many times I bring up that subject. Okay, now how do we know that Vedanta is teaching? This is the real teaching of Vedanta. Our Mimamsakas, they have formulated six characteristics. These are called Shatlingas. Only when a Mahavakya or a teaching of the Upanishad confirms with these six characteristics, it is the real purport. Otherwise it can be distorted by various people in various ways. Very briefly I will tell you what are these things. So this particular Tattvamasi, since it is mentioned in this third shloka, this Mahavakya belongs to the Chandogya Upanishad. Shweta, there was one disciple and his own father teached him. That name of the disciple was Shweta Ketu. Tattvamasi Shweta Ketu. Nine times he repeats and then our great Acharyas, they formulated these six Lingas. Vedantic texts employ Shatlinga methodology to explain the real purport of Mahavakyas. Not only Mahavakya, every teaching of the Upanishad. Remember, every teaching of the Upanishad is a Mahavakya. So these are also called Spashta, Brahma, Linga Vakyas. Spashta, Brahma, Linga Vyakas, clearly stating the nature of the Brahman. What are the six characteristics of ascertaining the true meaning of the Vedantic texts? Upakrama, Upasamhara, Abhyasa, Apurvata, Phala, Arthavada, Upapatti. Upapatti means knowledge. Only that knowledge is a complete knowledge which is proved by these six characteristics. What is the first one? Beginning. This is called Upakrama and then what is the end? Our Vedantic texts, first of all, they will tell us very clearly, this is what I am going to teach. For example, in the Mundaka Upanishad, Sir, what is that? By knowing which, everything else is known and it also ends in this, by knowing Brahman, you know everything else. So Upakrama means beginning, Upasamhara means summarization at the very end. These are two and then this truth, this knowledge has to be repeated again and again. This is called Abhyasa. Abhyasa means repeat it again and again. Third is Apurvata, means originality. That means you can't get it in chemistry, you can't get it in physics, you can't get it Bharata's Natya Shastra, you can't get it from any other scripture excepting Vedas. That's why Apurvata means Purva. In the beginning, nobody knows about it, nobody can know about it, it has never been told anywhere else excepting in Vedas. This is called Apurvata. Then Phala, naturally the doubt that comes is, what do I get by knowing I am Brahman? You will become free, you will become Satchitananda, you will not get happiness, you become happiness. That means it becomes your nature. That means there is no ups and downs, less and more, you will always be happy. Why always? Because you are Sat. Sat means what? That you are Nitya and then this knowledge, oh am I happy, am I unhappy? It was never separated from you, always I am and I know and I am happy. I am happiness. So this is called Phala. Then Arthavada, a praise. Any life where you don't realize God is a complete waste of time. So one of the Upanads says, he who doesn't realize his own nature, he has lived in vain and then reasoning means Upapatti. Upapatti means a final knowledge. What is final knowledge? Any knowledge that is sublated, that is changed, that becomes even better than what it was before and that is called incomplete knowledge. But there reaches a stage when the knowledge becomes complete, that means it will never change again. It cannot be sublated in Vedantic language. So not sublated means what? You have reached the end. There is nothing. Sarvam Kalvidam Brahma is the very end of this one. Then there is one small doubt. With this we will complete this particular shloka. Some fellows, always there are objections and the greatness of our Shankaracharya and others is that they imagine the opponents and raise these objections themselves and then try to show that in future also these doubts will never ever enter and if at all they occur, here is the answer given already. The good student who pays attention, he already knows this has been refuted conclusively by these things. So some objection will be there. Suppose sir, I realize that I am Brahman, I get Mukti. So will it be a temporary one? A person who becomes a Raja or a president of India and how many years? Three years, four years, five years or if death or accident comes, is removed. Like one president recently refusing to quit his presidentship and then he was kicked out totally. So it is all very temporary thing. Is Moksha, Mukti also such a kind of temporary thing? For that our Upanishads give answer, no. Once having experienced this Oneness, no one need to have any fear of return to our earlier delusion, na punara vartate. So Bhagavan Krishna categorically says janma karma cha me deviyam yo eti tattvatah, tyaktva deham punar janma, naiti maam eti soha arjunah. The Noyara of the Self goes beyond all sorrow. I am only quoting three, tarate shokam atma vid, from Chandogya Upanishad. The Noyara Brahman becomes Brahman, Brahma Veda, Brahma Vibhavati. When did it come? Mandukha Upanishad. We are going to study it on Sunday and then such a person who has this knowledge is no more returned, is thrice repeated at the close of the Upanishad. Nasa punara vartate, nasa punara vartate, nasa punara vartate. He is not going to be reborn again. Where? There is a Upanishad called Nirala Amba Upanishad. That's where this is repeated thrice. Don't think these are only few. There are hundreds of such statements that a person becomes totally free and it is forever. There is no more return to this world. It is because that is our true nature. This is the conclusion of this third verse. From next week onwards, that is day after tomorrow, we will be taking the fourth verse with a small introduction. Om Jananim Sharadaam Deivim Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamaami Mohur Mohuhu May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti.