Tradition, Culture, Religion & Law in Indian Society
Re: Tradition, Culture, Religion & Law in Indian Society
^^ don't despair, everyone is in a journey to redeem their karma accumulated over many life times. The inner journey is rather complex, never straight forward. Dealing with realities of the world consumes everyone and it is normal that these things don't happen.
Re: Tradition, Culture, Religion & Law in Indian Society
Sankhya Philosophy
Sankhya philosophy precedes the Vedas. Sankhya is a masterpiece of modeling the ways of the inner universe. Philosophical texts from eras such as the Katha Upanishad, Shvetashvatara Upanishad and Bhagavad Gita have clear references to Sankhyan terminology and concepts. Sankhya was introduced by Maharishi Kapil to his disciple Asuri and his old mother Devhuti for liberation just before her death. Maharishi Kapila parents were Kardama Muni and Devahuti. The word Sankhya comes from the Sanskrit roots Saṅ, meaning “complete,” and khya, meaning “to know.” So Sankhya means the “complete analytical knowledge of something.”
In Sankhya, all creation is the manifestation of its cause while all destruction is its concealment. The Sankhya system is based on Sat-kārya-vāda or the theory of causation. According to Satkāryavāda, the effect is pre-existent in the cause or in other terms the theory of the presence of the effect in the cause prior to its manifestation. A distinction has been made between the efficient and the material cause. The material cause enters into the effect while the efficient cause acts from without. Despite the fact that the effect is hidden in the cause before it is manifested, an efficient cause is needed to make it manifest. The ancient maharishis subjectively stressed the importance of the material cause rather than the efficient cause. Maharishi Kapil identifies three kinds of procedures - namely, parimanat (transformation), samanvayat (adjustment) and saktitah (performance of energies) as the causes of the cosmic manifestation. Sankhya thus is a theory of evolution and understanding the universe.
Adi Shankaracharya Brahmasūtra-Bhāṣya 2.1.9
Despite the non-difference of cause and effect, the effect has its self in the cause but not the cause in the effect.
Sankhya cites two types of perceptions - indeterminate (nirvikalpa) perceptions and determinate (savikalpa) perceptions. The Sankhya philosopher accepts three kinds of evidences, namely direct perception, hypothesis and traditional authority. The order is important, for we use inference only when perception is impossible, and only if both are silent do we accept tradition. Sankhya system allows for only 3 sources of valid knowledge - perception (Pratyaksa,) inference (Anumana) and verifiable testimony (Shabda). In Sankhya, direct perception is the most important and fundamental source of all knowledge. When senses cannot directly perceive due to their limitations, inference is needed such as in philosophical disputations.
The Sankhya system is an evolutionary theory of matter beginning with primordial matter. In evolution, Prakriti is transformed and differentiated into multiplicity of objects. Evolution is followed by dissolution. In dissolution the physical existence, all the worldly objects mingle back into Prakriti, which now remains as the undifferentiated, primordial substance.
Maharishi Kapila said that the universe arose through the union of nature (prakriti) and consciousness (purusha). Sankhya compares the world to a dancing girl who withdraws when she finds no one is paying attention to her. The very existence of Purusa (BrahmAn – morphogenetic consciousness) is possible only through inference.
Bhagwad Gita 13.20
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि |विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् || 20||
prakṛitiṁ puruṣhaṁ chaiva viddhy anādī ubhāv apivikārānśh cha guṇānśh chaiva viddhi prakṛiti-sambhavān
Know that prakṛiti (material nature) and puruṣh (the individual atmas) are both beginningless. Also know that all transformations of the body and the three modes of nature (gunas) are produced by material energy.
Svetasvatara Upanisad (6.13)
The root cause (Brahman) is to be apprehended by Sankhya-yoga
The material nature is called prakṛiti (maya). Being an energy of Brahman, it has existed ever since; in other words, it is eternal. The atma is also eternal, and here it is called puruṣha (the living entity), while Brahman himself is called param puruṣh (the Supreme Living Entity). The atma is also an expansion of the energy of Brahman, Paramātma Sandarbh 39.[v24]: śhaktitvenaivāṁśhatvaṁ vyañjayanti, "The atma is a fragment of the jīva śhakti (atma energy) of Brahman".
Jiva (a living being) is that state in which puruṣa is bonded to prakriti in some form. This fusion, state the Samkhya scholars, led to the emergence of buddhi (awareness, intellect) and ahankara (individualized ego consciousness, “I-maker”). The universe is described by this school as one created by Purusha-Prakriti entities infused with various permutations and combinations of variously enumerated elements, senses, feelings, activity and mind. Sankhya aims at the realization of Puruṣha as distinct from Prakriti; this knowledge of the Self is held to end transmigration and lead to absolute freedom (kaivalya). It instructs that Prakrti is distinct from Purusha which has always been pure and free; and it is only the non-conscious Prakrti that is bound and strives for release. The ultimate ground of human existence, according to Sankhya is Purusha pure-consciousness itself. Sānkhya states the cause for misery is the desire of the puruṣha to enjoy prakṛiti. When this enjoying propensity subsides, then the puruṣha is released from the bondage of material nature, attains eternal beatitude.
The six stages through which the body passes in one lifetime are: asti (existence in the womb), jāyate (birth), vardhate (growth), vipariṇamate (procreation), apakṣhīyate (diminution), vinaśhyati (death). These changes in the body are brought about by the material energy, called prakṛiti.
Bhagwad Gita 13.21
कार्यकारणकर्तृत्वे हेतु: प्रकृतिरुच्यते |पुरुष: सुखदु:खानां भोक्तृत्वे हेतुरुच्यते || 21||
kārya-kāraṇa-kartṛitve hetuḥ prakṛitir uchyatepuruṣhaḥ sukha-duḥkhānāṁ bhoktṛitve hetur uchyate
In the matter of creation, the Prakriti (energy/ matter) is responsible for cause and effect; in the matter of experiencing happiness and distress, the Purusha (individual atma) is declared responsible.
In the Sankhya system of philosophy (Sankhya Pravachana Sutram), the very first sutra states:
अथ त्रिविधदुःखात्यन्त निवृत्तिः अत्यन्त पुरुषार्थः (1.1)
Atha trividhadukhantyanta nivrittiH atyanta purusharthaH
Permanent and complete elimination of the three-fold suffering is the supreme purpose of life
The following three forms of suffering (klesha) are: Adhidaivika (of divine origin), Adhibhautika (originated in the physical, material beings) and Adhyatmika (created by ourselves).
Adhidaivika: the word “daivika” means “of divine origin”. Adhidaivika refers to the suffering due to divine causes, causes that we have no control over.
Adhibhautika: the word ‘bhautika’ is derived from ‘bhuta’ which means all beings. It can also mean any entity, living or non-living. For example, even a stone can be termed a bhuta. So Adhibhautika refers to suffering caused by other beings.
Adhyatmika: the word ‘atmika’ means ‘self-inflicted’. Adhyatmika suffering is the most damaging and long-lasting suffering as we inflict it on ourselves. This could be physical, mental, or emotional suffering. Most of the suffering is caused by the mind due to ego. We suffer when we carry negative emotions - anger, hatred, jealousy, greed, etc.
The Sankhya system is so called because it describes twenty-five categories or principles of the whole universe. It gives the names of twenty-five principles of the universe, and describes the methods, by which we can know and analyze these principles and their nature. The Sankhya-Yoga system divides all knowable phenomena into 25 Tattvas. Tattva is a Sanskrit word meaning 'principle', 'reality'. The tattvas are guideposts to orient ourselves within the map and to see what we experience as separate concepts are truly part of a larger whole. In Sankhya tradition, tattvas are seen as building blocks that evolve from the pure potential of prakriti’s first creative impulse, or first tattva, to 25 successive templates of form (tattvas) that comprise all worldly existence.
25. Purusha – the sentient being (consciousness), the experiencer
24. Prakriti – primal nature (root of all insentient matter)
Antahkaranas – internal organs
23. Mahat-Buddhi – intelligence
22. Ahankara – objective ego
21. Manas – mind
Jnanendriyas Sense-organs, for receiving the bhutas and the tanmatras, viz
20. karna (the auditory sense)
19. tvak (the thermal sense)
18. chaksu (the visual sense)
17. rasana (the gustatory sense)
16. nasa (the olfactory sense)
Karmaendriyas organs of action, viz.
15. vak (vocal organ)
14. pani (manual organ)
13. pada (organ of locomotion)
12. payu (excretory organ)
11. upastha (genital organ)
Tanmatras – subtle elements
10. Shabda – sound
9. Sparsha – feel
8. Rupa – form
7. Rasa – taste
6. Gandha – smell
Mahabhutas – gross elements
5. Akasha – space
4. Vayu – air
3. Tejas – fire
2. Ap – water
1. Prithivi – earth
It is this enumeration that earned the appellation Sankhya for this philosophical system.
Sankhya philosophy precedes the Vedas. Sankhya is a masterpiece of modeling the ways of the inner universe. Philosophical texts from eras such as the Katha Upanishad, Shvetashvatara Upanishad and Bhagavad Gita have clear references to Sankhyan terminology and concepts. Sankhya was introduced by Maharishi Kapil to his disciple Asuri and his old mother Devhuti for liberation just before her death. Maharishi Kapila parents were Kardama Muni and Devahuti. The word Sankhya comes from the Sanskrit roots Saṅ, meaning “complete,” and khya, meaning “to know.” So Sankhya means the “complete analytical knowledge of something.”
In Sankhya, all creation is the manifestation of its cause while all destruction is its concealment. The Sankhya system is based on Sat-kārya-vāda or the theory of causation. According to Satkāryavāda, the effect is pre-existent in the cause or in other terms the theory of the presence of the effect in the cause prior to its manifestation. A distinction has been made between the efficient and the material cause. The material cause enters into the effect while the efficient cause acts from without. Despite the fact that the effect is hidden in the cause before it is manifested, an efficient cause is needed to make it manifest. The ancient maharishis subjectively stressed the importance of the material cause rather than the efficient cause. Maharishi Kapil identifies three kinds of procedures - namely, parimanat (transformation), samanvayat (adjustment) and saktitah (performance of energies) as the causes of the cosmic manifestation. Sankhya thus is a theory of evolution and understanding the universe.
Adi Shankaracharya Brahmasūtra-Bhāṣya 2.1.9
Despite the non-difference of cause and effect, the effect has its self in the cause but not the cause in the effect.
Sankhya cites two types of perceptions - indeterminate (nirvikalpa) perceptions and determinate (savikalpa) perceptions. The Sankhya philosopher accepts three kinds of evidences, namely direct perception, hypothesis and traditional authority. The order is important, for we use inference only when perception is impossible, and only if both are silent do we accept tradition. Sankhya system allows for only 3 sources of valid knowledge - perception (Pratyaksa,) inference (Anumana) and verifiable testimony (Shabda). In Sankhya, direct perception is the most important and fundamental source of all knowledge. When senses cannot directly perceive due to their limitations, inference is needed such as in philosophical disputations.
The Sankhya system is an evolutionary theory of matter beginning with primordial matter. In evolution, Prakriti is transformed and differentiated into multiplicity of objects. Evolution is followed by dissolution. In dissolution the physical existence, all the worldly objects mingle back into Prakriti, which now remains as the undifferentiated, primordial substance.
Maharishi Kapila said that the universe arose through the union of nature (prakriti) and consciousness (purusha). Sankhya compares the world to a dancing girl who withdraws when she finds no one is paying attention to her. The very existence of Purusa (BrahmAn – morphogenetic consciousness) is possible only through inference.
Bhagwad Gita 13.20
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि |विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् || 20||
prakṛitiṁ puruṣhaṁ chaiva viddhy anādī ubhāv apivikārānśh cha guṇānśh chaiva viddhi prakṛiti-sambhavān
Know that prakṛiti (material nature) and puruṣh (the individual atmas) are both beginningless. Also know that all transformations of the body and the three modes of nature (gunas) are produced by material energy.
Svetasvatara Upanisad (6.13)
The root cause (Brahman) is to be apprehended by Sankhya-yoga
The material nature is called prakṛiti (maya). Being an energy of Brahman, it has existed ever since; in other words, it is eternal. The atma is also eternal, and here it is called puruṣha (the living entity), while Brahman himself is called param puruṣh (the Supreme Living Entity). The atma is also an expansion of the energy of Brahman, Paramātma Sandarbh 39.[v24]: śhaktitvenaivāṁśhatvaṁ vyañjayanti, "The atma is a fragment of the jīva śhakti (atma energy) of Brahman".
Jiva (a living being) is that state in which puruṣa is bonded to prakriti in some form. This fusion, state the Samkhya scholars, led to the emergence of buddhi (awareness, intellect) and ahankara (individualized ego consciousness, “I-maker”). The universe is described by this school as one created by Purusha-Prakriti entities infused with various permutations and combinations of variously enumerated elements, senses, feelings, activity and mind. Sankhya aims at the realization of Puruṣha as distinct from Prakriti; this knowledge of the Self is held to end transmigration and lead to absolute freedom (kaivalya). It instructs that Prakrti is distinct from Purusha which has always been pure and free; and it is only the non-conscious Prakrti that is bound and strives for release. The ultimate ground of human existence, according to Sankhya is Purusha pure-consciousness itself. Sānkhya states the cause for misery is the desire of the puruṣha to enjoy prakṛiti. When this enjoying propensity subsides, then the puruṣha is released from the bondage of material nature, attains eternal beatitude.
The six stages through which the body passes in one lifetime are: asti (existence in the womb), jāyate (birth), vardhate (growth), vipariṇamate (procreation), apakṣhīyate (diminution), vinaśhyati (death). These changes in the body are brought about by the material energy, called prakṛiti.
Bhagwad Gita 13.21
कार्यकारणकर्तृत्वे हेतु: प्रकृतिरुच्यते |पुरुष: सुखदु:खानां भोक्तृत्वे हेतुरुच्यते || 21||
kārya-kāraṇa-kartṛitve hetuḥ prakṛitir uchyatepuruṣhaḥ sukha-duḥkhānāṁ bhoktṛitve hetur uchyate
In the matter of creation, the Prakriti (energy/ matter) is responsible for cause and effect; in the matter of experiencing happiness and distress, the Purusha (individual atma) is declared responsible.
In the Sankhya system of philosophy (Sankhya Pravachana Sutram), the very first sutra states:
अथ त्रिविधदुःखात्यन्त निवृत्तिः अत्यन्त पुरुषार्थः (1.1)
Atha trividhadukhantyanta nivrittiH atyanta purusharthaH
Permanent and complete elimination of the three-fold suffering is the supreme purpose of life
The following three forms of suffering (klesha) are: Adhidaivika (of divine origin), Adhibhautika (originated in the physical, material beings) and Adhyatmika (created by ourselves).
Adhidaivika: the word “daivika” means “of divine origin”. Adhidaivika refers to the suffering due to divine causes, causes that we have no control over.
Adhibhautika: the word ‘bhautika’ is derived from ‘bhuta’ which means all beings. It can also mean any entity, living or non-living. For example, even a stone can be termed a bhuta. So Adhibhautika refers to suffering caused by other beings.
Adhyatmika: the word ‘atmika’ means ‘self-inflicted’. Adhyatmika suffering is the most damaging and long-lasting suffering as we inflict it on ourselves. This could be physical, mental, or emotional suffering. Most of the suffering is caused by the mind due to ego. We suffer when we carry negative emotions - anger, hatred, jealousy, greed, etc.
The Sankhya system is so called because it describes twenty-five categories or principles of the whole universe. It gives the names of twenty-five principles of the universe, and describes the methods, by which we can know and analyze these principles and their nature. The Sankhya-Yoga system divides all knowable phenomena into 25 Tattvas. Tattva is a Sanskrit word meaning 'principle', 'reality'. The tattvas are guideposts to orient ourselves within the map and to see what we experience as separate concepts are truly part of a larger whole. In Sankhya tradition, tattvas are seen as building blocks that evolve from the pure potential of prakriti’s first creative impulse, or first tattva, to 25 successive templates of form (tattvas) that comprise all worldly existence.
25. Purusha – the sentient being (consciousness), the experiencer
24. Prakriti – primal nature (root of all insentient matter)
Antahkaranas – internal organs
23. Mahat-Buddhi – intelligence
22. Ahankara – objective ego
21. Manas – mind
Jnanendriyas Sense-organs, for receiving the bhutas and the tanmatras, viz
20. karna (the auditory sense)
19. tvak (the thermal sense)
18. chaksu (the visual sense)
17. rasana (the gustatory sense)
16. nasa (the olfactory sense)
Karmaendriyas organs of action, viz.
15. vak (vocal organ)
14. pani (manual organ)
13. pada (organ of locomotion)
12. payu (excretory organ)
11. upastha (genital organ)
Tanmatras – subtle elements
10. Shabda – sound
9. Sparsha – feel
8. Rupa – form
7. Rasa – taste
6. Gandha – smell
Mahabhutas – gross elements
5. Akasha – space
4. Vayu – air
3. Tejas – fire
2. Ap – water
1. Prithivi – earth
It is this enumeration that earned the appellation Sankhya for this philosophical system.
Re: Tradition, Culture, Religion & Law in Indian Society
Hiranayagarbha
Hiranyagarbha is a Sanskrit term that translates to "golden embryo", "golden womb" or "golden egg". It is derived from the root words hiranya, meaning "golden" or "wealth", and garbha, meaning "womb", "germ/seed" or "essence". It is also the name of the founder of the yoga tradition - predating even Patanjali, who authored the Yoga Sutras. Hiranyagarbha is mentioned in ancient literature and verse. The Rig Veda, for example, contains a hymn to Hiranyagarbha that Hindus still chant in their daily rituals, in which he is referred to as the Supreme Being. The epic, Mahabharata, cites Hiranyagarbha as the one who is glorified in Vedic verses and taught in yoga literature. The Upanishads call him the Supreme Existence, or Brahman. In this regard, Hiranyagarbha is also a name for Brahma in classical Puranic Hinduism, the Source of all Powers.
While Hiranyagarbha appears most often as a deity or deity in human form, it is possible that a human teacher with the name once existed. Rishi Vashishtha, one of the most prominent Vedic sage-seers, is said to be the main disciple of Hiranyagarbha. However the deeper meaning for Hiraṇyagarbha is the aggregate of all subtle bodies; the golden womb of creation. Lord Brahmā, the Creator, is also referred as Hiraṇyagarbha. Perceptible universe is created and dissolved during day & night of Lord Brahmā.
Katho Upanishad 1.1.17
ब्रह्मजज्ञं देवमीड्यं विदित्वा निचाय्येमाँ शान्तिमत्यन्तमेति ॥ १७ ॥
brahmajajñaṃ devamīḍyaṃ viditvā nicāyyemām̐ śāntimatyantameti ॥ 17 ॥
Brahmaja means born of Brahma, i.e., Hiranyagarbha; he who is born of Brahma and is omniscient is Brahmajagnah. Devam, so called because shining/knowledge.
In the Bhagavad Gita 8.4
अधिभूतं क्षरो भाव: पुरुषश्चाधिदैवतम् |
अधियज्ञोऽहमेवात्र देहे देहभृतां वर || 4
adhibhūtaṁ kṣharo bhāvaḥ puruṣhaśh chādhidaivatam
adhiyajño ’ham evātra dehe deha-bhṛitāṁ vara
The term adhidaiva is hiranyagarbha according to Adi Shankara.
An individual (pinda) is identified by distinct names during the three states of consciousness that he experiences. Viśva during the waking state, and is associated with the gross body, sthula sarira. During sleep in a dream phase, swapna, the individual is refered to as Taijasa, a dreamer. This is associated with the subtle body, sukshma sarira. The term Taijasa is cognate of tejas or light. Whatever is seen in dreams is created by Hiranyagarbha. During sleep of the deep kind with no dreams, susupthi the individual is called Prājña and the causal body, karana sarira is associated.
The Upanishad state:
As is the human body, so is the cosmic body; as is the human mind, so is the cosmic mind
As is the microcosm, so is the macrocosm; as is the atom, so is the universe
यथा पिण्डे तथा ब्रह्माण्डे
Yatha pinde, tatha Brahmande
Similarly, at the level of Macrocosm, the Supreme Self (Brahman) is referred as Virāṭ (Cosmic Waker), Hiraṇyagarbha (Cosmic Dreamer) and Īśvara (Cosmic Sleeper). Hiraṇyagarbha is the aggregate of all subtle bodies; the golden womb of creation.
The body multiplied by infinity is Virat.
The mind multiplied by infinity is Hiranyagarbha.
Life multiplied by infinity is Avyakruta.
One attains the place of the virat, by the continued practice of Upasana and Karma. The Brahman is higher than Virat, beyond Hiranyagarbha. Virat has two other names: Vaiswanara and Vairajasuta. Vaiswanara is He who appears as the “I” consciousness in each individual. Vairajasuta is one who exists in a mysterious form.
Hiranyagarbha has other names: Suthratmaka is one. It means the one who functions like a string through all Atmas, even as a string runs through a necklace of gems. This means that Brahman is present in all beings like the string that keeps together the gems in a necklace. This string is called Brahma-Sutra (the string of Brahmam).
Brahman is Avyakruta - absolutely formless. Brahman exists in the causal body and enjoys the state of deep sleep. Avyakruta also has two more names: Antaratma and Īśvara. Antaratma motivates and influences everything from Brahman. Every motive, urge, inspiration comes from the Antaratma. This is "inner voice" (antar vani). All sounds that man produces also emerge from Antaratma. Īśvara is the embodiment of all forms of prosperity (sakala aisvarya swarupa) and bestows results of actions.
Bhagavad Gita 7.14
दैवी ह्येषा गुणमयी मम माया दुरत्यया |
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते || 14||
daivī hyeṣhā guṇa-mayī mama māyā duratyayā
mām eva ye prapadyante māyām etāṁ taranti te
My divine energy Maya, consisting of the three modes of nature, is very difficult to overcome. But those who surrender unto Me cross over it easily.
Maya is all prevalent in the Universe and cannot be overcome. The Īśvara or cosmic sleeper is the understanding of maya infused individuals. This is a conception of Brahman (supreme self) which is truly unknown and cannot be described in terms of the mind. The intellect, even in the ultimate analysis of all the objects of perception, is still pregnant with a belief in the existence of something; for, the intellect is our authority in the comprehending of the real nature of existence and non-existence. Īśvara is identified with all good qualities (saguna) using the mind. But note that the mind is clouded by Maya which cannot be overcome. When the individual attains Moksha then the merging with Brahman occurs, maya is crossed over.
Hirangarbha, cosmic dreamer (of Brahma) allows for multi-faceted creations of varying kinds. The entire creation emerged from Hiranyagarbha at the beginning. Every activity in the universe is due to Gyan, Icha, Kriya shakti in thought form. It takes Icha then Gyan and finally kriya. Brahman, who, in the beginning, filled with knowledge the omniscient Hiranyagarbha. All knowledge - worldly, ethical, dharmic, spiritual, scientific - has emanated from Hiranyagarbha. Therefore hiranyagarbha is also known as the Sun of Knowledge (Jnana Bhaskara). Hiranyagarbha is the prime source of all living beings. All beings evolved from Hiranyagarbha. Hiranyagarbha is the primary source of the origin of man and who also bestowed insightful wisdom, the ability to distinguish right from wrong, and intuitive wisdom (vijnana, sujnana and prajnana) to them to facilitate discrimination between the temporary and the permanent. Hiranyagarbha granted wisdom to man to clarify purpose of life, worth of deeds, well spent human life, the worth of life and many such issues.
Hiranyagarbha is a Sanskrit term that translates to "golden embryo", "golden womb" or "golden egg". It is derived from the root words hiranya, meaning "golden" or "wealth", and garbha, meaning "womb", "germ/seed" or "essence". It is also the name of the founder of the yoga tradition - predating even Patanjali, who authored the Yoga Sutras. Hiranyagarbha is mentioned in ancient literature and verse. The Rig Veda, for example, contains a hymn to Hiranyagarbha that Hindus still chant in their daily rituals, in which he is referred to as the Supreme Being. The epic, Mahabharata, cites Hiranyagarbha as the one who is glorified in Vedic verses and taught in yoga literature. The Upanishads call him the Supreme Existence, or Brahman. In this regard, Hiranyagarbha is also a name for Brahma in classical Puranic Hinduism, the Source of all Powers.
While Hiranyagarbha appears most often as a deity or deity in human form, it is possible that a human teacher with the name once existed. Rishi Vashishtha, one of the most prominent Vedic sage-seers, is said to be the main disciple of Hiranyagarbha. However the deeper meaning for Hiraṇyagarbha is the aggregate of all subtle bodies; the golden womb of creation. Lord Brahmā, the Creator, is also referred as Hiraṇyagarbha. Perceptible universe is created and dissolved during day & night of Lord Brahmā.
Katho Upanishad 1.1.17
ब्रह्मजज्ञं देवमीड्यं विदित्वा निचाय्येमाँ शान्तिमत्यन्तमेति ॥ १७ ॥
brahmajajñaṃ devamīḍyaṃ viditvā nicāyyemām̐ śāntimatyantameti ॥ 17 ॥
Brahmaja means born of Brahma, i.e., Hiranyagarbha; he who is born of Brahma and is omniscient is Brahmajagnah. Devam, so called because shining/knowledge.
In the Bhagavad Gita 8.4
अधिभूतं क्षरो भाव: पुरुषश्चाधिदैवतम् |
अधियज्ञोऽहमेवात्र देहे देहभृतां वर || 4
adhibhūtaṁ kṣharo bhāvaḥ puruṣhaśh chādhidaivatam
adhiyajño ’ham evātra dehe deha-bhṛitāṁ vara
The term adhidaiva is hiranyagarbha according to Adi Shankara.
An individual (pinda) is identified by distinct names during the three states of consciousness that he experiences. Viśva during the waking state, and is associated with the gross body, sthula sarira. During sleep in a dream phase, swapna, the individual is refered to as Taijasa, a dreamer. This is associated with the subtle body, sukshma sarira. The term Taijasa is cognate of tejas or light. Whatever is seen in dreams is created by Hiranyagarbha. During sleep of the deep kind with no dreams, susupthi the individual is called Prājña and the causal body, karana sarira is associated.
The Upanishad state:
As is the human body, so is the cosmic body; as is the human mind, so is the cosmic mind
As is the microcosm, so is the macrocosm; as is the atom, so is the universe
यथा पिण्डे तथा ब्रह्माण्डे
Yatha pinde, tatha Brahmande
Similarly, at the level of Macrocosm, the Supreme Self (Brahman) is referred as Virāṭ (Cosmic Waker), Hiraṇyagarbha (Cosmic Dreamer) and Īśvara (Cosmic Sleeper). Hiraṇyagarbha is the aggregate of all subtle bodies; the golden womb of creation.
The body multiplied by infinity is Virat.
The mind multiplied by infinity is Hiranyagarbha.
Life multiplied by infinity is Avyakruta.
One attains the place of the virat, by the continued practice of Upasana and Karma. The Brahman is higher than Virat, beyond Hiranyagarbha. Virat has two other names: Vaiswanara and Vairajasuta. Vaiswanara is He who appears as the “I” consciousness in each individual. Vairajasuta is one who exists in a mysterious form.
Hiranyagarbha has other names: Suthratmaka is one. It means the one who functions like a string through all Atmas, even as a string runs through a necklace of gems. This means that Brahman is present in all beings like the string that keeps together the gems in a necklace. This string is called Brahma-Sutra (the string of Brahmam).
Brahman is Avyakruta - absolutely formless. Brahman exists in the causal body and enjoys the state of deep sleep. Avyakruta also has two more names: Antaratma and Īśvara. Antaratma motivates and influences everything from Brahman. Every motive, urge, inspiration comes from the Antaratma. This is "inner voice" (antar vani). All sounds that man produces also emerge from Antaratma. Īśvara is the embodiment of all forms of prosperity (sakala aisvarya swarupa) and bestows results of actions.
Bhagavad Gita 7.14
दैवी ह्येषा गुणमयी मम माया दुरत्यया |
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते || 14||
daivī hyeṣhā guṇa-mayī mama māyā duratyayā
mām eva ye prapadyante māyām etāṁ taranti te
My divine energy Maya, consisting of the three modes of nature, is very difficult to overcome. But those who surrender unto Me cross over it easily.
Maya is all prevalent in the Universe and cannot be overcome. The Īśvara or cosmic sleeper is the understanding of maya infused individuals. This is a conception of Brahman (supreme self) which is truly unknown and cannot be described in terms of the mind. The intellect, even in the ultimate analysis of all the objects of perception, is still pregnant with a belief in the existence of something; for, the intellect is our authority in the comprehending of the real nature of existence and non-existence. Īśvara is identified with all good qualities (saguna) using the mind. But note that the mind is clouded by Maya which cannot be overcome. When the individual attains Moksha then the merging with Brahman occurs, maya is crossed over.
Hirangarbha, cosmic dreamer (of Brahma) allows for multi-faceted creations of varying kinds. The entire creation emerged from Hiranyagarbha at the beginning. Every activity in the universe is due to Gyan, Icha, Kriya shakti in thought form. It takes Icha then Gyan and finally kriya. Brahman, who, in the beginning, filled with knowledge the omniscient Hiranyagarbha. All knowledge - worldly, ethical, dharmic, spiritual, scientific - has emanated from Hiranyagarbha. Therefore hiranyagarbha is also known as the Sun of Knowledge (Jnana Bhaskara). Hiranyagarbha is the prime source of all living beings. All beings evolved from Hiranyagarbha. Hiranyagarbha is the primary source of the origin of man and who also bestowed insightful wisdom, the ability to distinguish right from wrong, and intuitive wisdom (vijnana, sujnana and prajnana) to them to facilitate discrimination between the temporary and the permanent. Hiranyagarbha granted wisdom to man to clarify purpose of life, worth of deeds, well spent human life, the worth of life and many such issues.
Re: Tradition, Culture, Religion & Law in Indian Society
Sakshi
We have discussed the 3 states for the individual – waking, sleep with dreams, no dream deep sleep. In susupthi, there are no dreams, we are not aware of anything during deep sleep, but upon waking we recount the fact that we had a good deep sleep and feel rested. This contradictory experience, where we have no recollection of the actual sleep, but we know somehow about it is quite non-intuitive. How can we explain this? There is a witness which is not you – a sakshi. The same sakshi is present in sleep with dreams and also waking. During waking state we recall several experiences whether we were a child, adult, 30 yrs, 40 yrs, 50 yrs, etc. The body changes, mind changes, experience changes, knowledge changes yet the sakshi does not change. You can recollect, it is not mere memory recall, there is abundant detail of the actual experience and sometimes you can relive the experience. How is this possible? There is the unchanging sakshi. It is unchanging because we keep changing and it requires something which does not change to witness the changes that happen to you. So what is the Sakshi? The Sakshi is global pure consciousness. The individual or Jivatma has the following: pure consciousness (sakshi), subtle body or mind, reflected consciousness and gross body. Of these components we know that gross body, subtle body or mind and reflected consciousness can disappear/destroyed. However pure consciousness is forever and cannot be destroyed. It is the Supreme, Param Atma.
In the waking state the consciousness though being pure and independent, seems to be linked with activities performed by Jivatma. As an example if you are teching something you link yourself with the act of teaching. This is a localized consciousness that drives you. However this comes and goes and never to be associated with the all pervasive pure consciousness. In dream state, there is a dreamer (purush), dream world (drishti) and dream experience (anubhav). However there is the ever present sakshi in the dream phase. Even though you experience the dream and can vividly explain the dream you realize that dream phase is just a dream and you are far removed. The sakshi re-centers you. It is like the light that powers the projector, and the film show happens by different movie reels. The light remains unchanging but the celluloid has different scenes. The individual Jivatma is subjected to various scenes, experiences, while the sakshi remains aloof and constant, noting everything that is going on. Sakshi is not in the action, it is a mere observer and it is actionless in a world of all kinds of actions of the Jivatma.
If you were to see from a Sakshi perspective, the Jivatma undergoes waking, sleeping, dreaming states. These 3 states appear and disappear in the individual Jivatma under the supervison of the Sakshi.
The Upanishad state:
Brihadaranyaka Upanishad Verse 1.4.7
आत्मेत्येवोपासीत, अत्र ह्येते सर्व एकम् भवन्ति
Atma iti eva upasita atra hi ete sarve ekam bhavanti
One who sees the whole world in the Self and one who sees the Self as the world.
Bhagavad Gita 6.29
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि | ईक्षते योगयुक्तात्मा सर्वत्र समदर्शन: || 29||
sarva-bhūta-stham ātmānaṁ sarva-bhūtāni chātmani īkṣhate yoga-yuktātmā sarvatra sama-darśhanaḥ
The true yogis, uniting their consciousness with Brahman, see with equal eye, all living beings in Brahman and Brahman in all living beings.
Similarly, vritthis (thoughts) are streaming through your head/mind and the thought can trigger many things. The thought vritti is two fold - Aham vritti and Idam vrithi - I thought and this thought. You can take further action or reject them completely. In action, the sakshi is not involved. You are involved in the action using your mind and your physical body. When you are walking, the sakshi is just observing you while you use your feet for a brisk walk, swinging your arms. You associate yourself walking as being a fit disciplined individual meeting your daily quota of steps. Everything you do and experience, the sakshi is silent observer, not participating in anything. The Jivatma is completely involved in subtle body or mind, reflected consciousness and gross body not with sakshi. The Jivatma is entirely caught up with the worldly endeavors and there is no time for the unchanging sakshi.
The Keno Upanishad says that the indriyas like ear, speech, the actual hearer / speaker is something external.
Keno Upanishad 1.2, 1.3, 1.4
श्रोत्रस्य श्रोत्रं मनसो मनो यद् वाचो ह वाचं स उ प्राणस्य प्राणः ।
चक्षुषश्चक्षुरतिमुच्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति
śrotrasya śrotraṃ manaso mano yad vāco ha vācaṃ sa u prāṇasya prāṇaḥ |
cakṣuṣaścakṣuratimucya dhīrāḥ pretyāsmāllokādamṛtā bhavanti || 2 ||
Ear of Ear, mind of mind, Speech of speech, life of life
Other than ear, something external or enables
Transcend the body/mind form and becomes immortal
न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनः ।
न विद्मो न विजानीमो यथैतदनुशिष्यात् ॥ ३॥
na tatra cakṣurgacchati na vāggacchati no mano
na vidmo na vijānīmo yathaitadanuśiṣyādanyadeva || 3 ||
The eyes cannot go to consciousness, no words can go to consciousness, nor the mind, nor knowledge nor how it can be taught.
अन्यदेव तद्विदितादथो अविदितादधि ।
इति शुश्रुम पूर्वेषां ये नस्तद्व्याचचक्षिरे ॥ ४॥
anyadeva tadviditādatho aviditādadhi
iti śuśruma pūrveṣāṃ ye nastadvyācacakṣire
That pure consciousness is other than known/unknown
The senses may fetch correct information about the material universe, but since the mind and the intelligence are subject to delusion (moha), ignorance, desires, attachments (pasas), and numerous filters which are induced by the gunas, they cannot correctly process the information or discern the truths. By constantly thinking of sense objects, a mortal being becomes attached to them. Attached thus, he/she develops various desires. When those desires are thwarted, a person experiences anger and frustration. From anger arises delusion, and from delusion confusion of memory. Confusion of memory leads to loss of intelligence (buddhi) or the ability to discern truths. Since the senses are responsible for the instability of the mind and thereby delusion, they need to be actively disengaged from the sense objects.
One major factor for delusion in the mind is ahankara (identity/ego) which is a required and an essential component of the mind but can usurp the buddhi. Each jiva (being) has an ego-sense (anava) or self-sense arising from perceptions, knowledge, memories, desires, attachments and the notion of diversity and separation. Breaking down one’s own ahankara by removing oneself from ones own identity and accepting all other identities is a step towards realization. A correct understanding of the true nature of the senses and their activities is the first step towards self-discipline and Self-realization.
We have discussed the 3 states for the individual – waking, sleep with dreams, no dream deep sleep. In susupthi, there are no dreams, we are not aware of anything during deep sleep, but upon waking we recount the fact that we had a good deep sleep and feel rested. This contradictory experience, where we have no recollection of the actual sleep, but we know somehow about it is quite non-intuitive. How can we explain this? There is a witness which is not you – a sakshi. The same sakshi is present in sleep with dreams and also waking. During waking state we recall several experiences whether we were a child, adult, 30 yrs, 40 yrs, 50 yrs, etc. The body changes, mind changes, experience changes, knowledge changes yet the sakshi does not change. You can recollect, it is not mere memory recall, there is abundant detail of the actual experience and sometimes you can relive the experience. How is this possible? There is the unchanging sakshi. It is unchanging because we keep changing and it requires something which does not change to witness the changes that happen to you. So what is the Sakshi? The Sakshi is global pure consciousness. The individual or Jivatma has the following: pure consciousness (sakshi), subtle body or mind, reflected consciousness and gross body. Of these components we know that gross body, subtle body or mind and reflected consciousness can disappear/destroyed. However pure consciousness is forever and cannot be destroyed. It is the Supreme, Param Atma.
In the waking state the consciousness though being pure and independent, seems to be linked with activities performed by Jivatma. As an example if you are teching something you link yourself with the act of teaching. This is a localized consciousness that drives you. However this comes and goes and never to be associated with the all pervasive pure consciousness. In dream state, there is a dreamer (purush), dream world (drishti) and dream experience (anubhav). However there is the ever present sakshi in the dream phase. Even though you experience the dream and can vividly explain the dream you realize that dream phase is just a dream and you are far removed. The sakshi re-centers you. It is like the light that powers the projector, and the film show happens by different movie reels. The light remains unchanging but the celluloid has different scenes. The individual Jivatma is subjected to various scenes, experiences, while the sakshi remains aloof and constant, noting everything that is going on. Sakshi is not in the action, it is a mere observer and it is actionless in a world of all kinds of actions of the Jivatma.
If you were to see from a Sakshi perspective, the Jivatma undergoes waking, sleeping, dreaming states. These 3 states appear and disappear in the individual Jivatma under the supervison of the Sakshi.
The Upanishad state:
Brihadaranyaka Upanishad Verse 1.4.7
आत्मेत्येवोपासीत, अत्र ह्येते सर्व एकम् भवन्ति
Atma iti eva upasita atra hi ete sarve ekam bhavanti
One who sees the whole world in the Self and one who sees the Self as the world.
Bhagavad Gita 6.29
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि | ईक्षते योगयुक्तात्मा सर्वत्र समदर्शन: || 29||
sarva-bhūta-stham ātmānaṁ sarva-bhūtāni chātmani īkṣhate yoga-yuktātmā sarvatra sama-darśhanaḥ
The true yogis, uniting their consciousness with Brahman, see with equal eye, all living beings in Brahman and Brahman in all living beings.
Similarly, vritthis (thoughts) are streaming through your head/mind and the thought can trigger many things. The thought vritti is two fold - Aham vritti and Idam vrithi - I thought and this thought. You can take further action or reject them completely. In action, the sakshi is not involved. You are involved in the action using your mind and your physical body. When you are walking, the sakshi is just observing you while you use your feet for a brisk walk, swinging your arms. You associate yourself walking as being a fit disciplined individual meeting your daily quota of steps. Everything you do and experience, the sakshi is silent observer, not participating in anything. The Jivatma is completely involved in subtle body or mind, reflected consciousness and gross body not with sakshi. The Jivatma is entirely caught up with the worldly endeavors and there is no time for the unchanging sakshi.
The Keno Upanishad says that the indriyas like ear, speech, the actual hearer / speaker is something external.
Keno Upanishad 1.2, 1.3, 1.4
श्रोत्रस्य श्रोत्रं मनसो मनो यद् वाचो ह वाचं स उ प्राणस्य प्राणः ।
चक्षुषश्चक्षुरतिमुच्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति
śrotrasya śrotraṃ manaso mano yad vāco ha vācaṃ sa u prāṇasya prāṇaḥ |
cakṣuṣaścakṣuratimucya dhīrāḥ pretyāsmāllokādamṛtā bhavanti || 2 ||
Ear of Ear, mind of mind, Speech of speech, life of life
Other than ear, something external or enables
Transcend the body/mind form and becomes immortal
न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनः ।
न विद्मो न विजानीमो यथैतदनुशिष्यात् ॥ ३॥
na tatra cakṣurgacchati na vāggacchati no mano
na vidmo na vijānīmo yathaitadanuśiṣyādanyadeva || 3 ||
The eyes cannot go to consciousness, no words can go to consciousness, nor the mind, nor knowledge nor how it can be taught.
अन्यदेव तद्विदितादथो अविदितादधि ।
इति शुश्रुम पूर्वेषां ये नस्तद्व्याचचक्षिरे ॥ ४॥
anyadeva tadviditādatho aviditādadhi
iti śuśruma pūrveṣāṃ ye nastadvyācacakṣire
That pure consciousness is other than known/unknown
The senses may fetch correct information about the material universe, but since the mind and the intelligence are subject to delusion (moha), ignorance, desires, attachments (pasas), and numerous filters which are induced by the gunas, they cannot correctly process the information or discern the truths. By constantly thinking of sense objects, a mortal being becomes attached to them. Attached thus, he/she develops various desires. When those desires are thwarted, a person experiences anger and frustration. From anger arises delusion, and from delusion confusion of memory. Confusion of memory leads to loss of intelligence (buddhi) or the ability to discern truths. Since the senses are responsible for the instability of the mind and thereby delusion, they need to be actively disengaged from the sense objects.
One major factor for delusion in the mind is ahankara (identity/ego) which is a required and an essential component of the mind but can usurp the buddhi. Each jiva (being) has an ego-sense (anava) or self-sense arising from perceptions, knowledge, memories, desires, attachments and the notion of diversity and separation. Breaking down one’s own ahankara by removing oneself from ones own identity and accepting all other identities is a step towards realization. A correct understanding of the true nature of the senses and their activities is the first step towards self-discipline and Self-realization.
Re: Tradition, Culture, Religion & Law in Indian Society
Does anyone have personal experience with this group?
The Indic Collective Trust
https://www.indiccollective.org
https://www.indiccollective.org/team/
The Indic Collective Trust
https://www.indiccollective.org
https://www.indiccollective.org/team/
Re: Tradition, Culture, Religion & Law in Indian Society
Brahmagyan
The Jiva is associated with gross/physical (sthula sarira), subtle (sukshma sarira also linga sarira) and causal (karana sarira) sariras (bodies). The substratum of consciousness called the Kutastha (or Chidabasa) is the reflection of global consciousness through the subtle body of the Jiva. The Brahman with saktis granted to Isvaras is responsible for the entire creation of the Universe. Maya is a shakti of the Brahman and cannot be circumvented easily. Jiva is incapable of having a totality of experience as Isvara has, and is limited to particular experiences of separated objects with which it has varying relations in the different stages of its evolution. The objects, with which the Jiva maintains relations, are, in their own capacity, creations of Isvara, but to the observations of the Jiva they bear differing values at different times. The mind of the Jiva becomes the means in the experience of the world and the mind which is inert, and is very subtle, projects itself as a force towards an object. The mind of the Jiva acts only in regard to external objects. When no objects are presented before it, it cannot have any definite psychological reaction. The mind is capable of conjuring abstract objects (which have borrowed properties/attributes of existing other objects). Though the mind of the Jiva does not create the world in itself, it can create its own world and reduce the former to instruments of personal satisfaction; and it is only with this latter aspect that it is concerned. Objects set up emotions in the Jiva by acting as correlatives of its own internal feelings of a kind of incompleteness within itself. This is the reason why all do not desire the same thing, and even the same person does not desire one thing alone, at all times.
The Vedic view of knowledge process is a trupti (trio) of object, subject (the knower) and the knowledge (of the object). A subject is trying to understand an object and the knowledge of the object is thus obtained. In order to examine an object by the subject, the sense organs are required. You see the object via the eyes as a channel of sight. Light reflected from the object hits the eyes and the mind then associates the object with a thought (vritti). Alternatively, thought requires an object. Wrapping (vyapti) the object in a thought is called as vritti vyapti. Keno Upanishad 1.2-4 says there is consciousness which is ultimately responsible for all our sensory activities, as seeing, hearing, smelling, touching, etc. Though consciousness does not directly see or hear, it is impossible to have these sensory operations without it. Hence it should be considered as the final meaning of our mental and physical activities. In order to understand the object requires consciousness (to yield phalam) which is called phala vyapti, meaning the knower enjoys the fruits of this knowledge. These vyaptis occur one after the other instantaneously and we never know the difference. These two components are the basic constituents of any knowledge-process. Phala-vyapti is the very driver for knowledge. Better the possible ‘fruits of knowledge’ better is the motivation to know the object.
The Brahman is defined as no limitations in desh, kal, vastu. The individual with Aham or "I" has been conditioned in desh, kal and vastu in which all them have limits. The “I” is always trapped into limited conditions in space, time and objects. This is very myopic view of the Jiva. The Vedas urges you to think differently and in fact this is the key to realization. The question before each and everyone of us is: What if we can span space, span time and span objects in a limitless manner. This deep question when contemplated properly brings a sudden change in the individual. When we remove this notion of limits from "I" then technically BrahmaGyan is obtained. There is no trupti involved now, since the object and subject are one and the same and it does not require any reflected consciousness (chidabasa) either (they are the same). Where Brahman is, reflected consciousness is part and parcel of the same Brahman. When brahma gyan happens there is no subject, no object, since consciousness is not an object and certainly Brahman is not an object. After the vritti that Brahman has no limits occurs and the “I” is the same (Aham Brahmasmi) then the vritti has no phal. The Jiva is now released from all falsehoods, ignorance, contradictions, wrong notions and much more. Gyan, here is not traditional knowledge – like learning vedas or understanding how a fan works. Gyan is all (sarvam) knowledge not at samskar or vritti level, once we know this, it never goes away, it is Gyan Swaroop. The “I” Chidabasa (reflected consciousness) knows it is Chid alone. With this realization of the Self being Brahman - the infinite, there is no burden or question whatsoever of any phala-vyapti. The vritti vyapti of no limits dissolves itself from the Self. That knowledge, after which there is no question of a limited knower trying to know something basically different than reality, brings an end to all duality & fragmentation. Knowledge is about being conscious of something and that consciousness, which alone reveals any manifestation, need not be limited at all. This is what is called realization of Brahma-Gyan. The false sense of limits is removed and thus brings the Self/Atma the notion of limitlessness of desh, kal and vastu. Brahmagyan brings moksha.
It can be summed by this Sanskrit phrase:
Anatma tad dharma adhyaropa nivrittihi, atma gyanam
Where Adhyaropa is superimposition and Nivritthi is no thought.
The central message of the Vedas have been stated in so many different ways:
Aiteriya Upanishad 3.3 of Rig Veda
प्रज्ञानं ब्रह्म Pragyanam brahma Brahman is Prajñāna
Chandogya Upanishad 3.14.1 in Sama Veda
सर्वं खल्विदं ब्रह्म sarvam khalv idam brahma All this is Brahman
Mandukya Upanishad 1.2 in AtharvaVeda
अयमात्मा ब्रह्म ayam ātmā brahma Self is Brahman
Chandogya Upanishad 6.8.7 SamaVeda
तत्त्वमसि Tat tvam asi That Thou art
Brihadaranya Upanishad 1.4.10 of YajurVeda
अहं ब्रह्मास्मि Aham Brahmasmi I am Brahma
IsoUpanishad
अमृतस्य पुत्रा son of the amrit existence; पुरुषः सोऽहमस्मि I am He, the Purusha within thee
The Jiva is associated with gross/physical (sthula sarira), subtle (sukshma sarira also linga sarira) and causal (karana sarira) sariras (bodies). The substratum of consciousness called the Kutastha (or Chidabasa) is the reflection of global consciousness through the subtle body of the Jiva. The Brahman with saktis granted to Isvaras is responsible for the entire creation of the Universe. Maya is a shakti of the Brahman and cannot be circumvented easily. Jiva is incapable of having a totality of experience as Isvara has, and is limited to particular experiences of separated objects with which it has varying relations in the different stages of its evolution. The objects, with which the Jiva maintains relations, are, in their own capacity, creations of Isvara, but to the observations of the Jiva they bear differing values at different times. The mind of the Jiva becomes the means in the experience of the world and the mind which is inert, and is very subtle, projects itself as a force towards an object. The mind of the Jiva acts only in regard to external objects. When no objects are presented before it, it cannot have any definite psychological reaction. The mind is capable of conjuring abstract objects (which have borrowed properties/attributes of existing other objects). Though the mind of the Jiva does not create the world in itself, it can create its own world and reduce the former to instruments of personal satisfaction; and it is only with this latter aspect that it is concerned. Objects set up emotions in the Jiva by acting as correlatives of its own internal feelings of a kind of incompleteness within itself. This is the reason why all do not desire the same thing, and even the same person does not desire one thing alone, at all times.
The Vedic view of knowledge process is a trupti (trio) of object, subject (the knower) and the knowledge (of the object). A subject is trying to understand an object and the knowledge of the object is thus obtained. In order to examine an object by the subject, the sense organs are required. You see the object via the eyes as a channel of sight. Light reflected from the object hits the eyes and the mind then associates the object with a thought (vritti). Alternatively, thought requires an object. Wrapping (vyapti) the object in a thought is called as vritti vyapti. Keno Upanishad 1.2-4 says there is consciousness which is ultimately responsible for all our sensory activities, as seeing, hearing, smelling, touching, etc. Though consciousness does not directly see or hear, it is impossible to have these sensory operations without it. Hence it should be considered as the final meaning of our mental and physical activities. In order to understand the object requires consciousness (to yield phalam) which is called phala vyapti, meaning the knower enjoys the fruits of this knowledge. These vyaptis occur one after the other instantaneously and we never know the difference. These two components are the basic constituents of any knowledge-process. Phala-vyapti is the very driver for knowledge. Better the possible ‘fruits of knowledge’ better is the motivation to know the object.
The Brahman is defined as no limitations in desh, kal, vastu. The individual with Aham or "I" has been conditioned in desh, kal and vastu in which all them have limits. The “I” is always trapped into limited conditions in space, time and objects. This is very myopic view of the Jiva. The Vedas urges you to think differently and in fact this is the key to realization. The question before each and everyone of us is: What if we can span space, span time and span objects in a limitless manner. This deep question when contemplated properly brings a sudden change in the individual. When we remove this notion of limits from "I" then technically BrahmaGyan is obtained. There is no trupti involved now, since the object and subject are one and the same and it does not require any reflected consciousness (chidabasa) either (they are the same). Where Brahman is, reflected consciousness is part and parcel of the same Brahman. When brahma gyan happens there is no subject, no object, since consciousness is not an object and certainly Brahman is not an object. After the vritti that Brahman has no limits occurs and the “I” is the same (Aham Brahmasmi) then the vritti has no phal. The Jiva is now released from all falsehoods, ignorance, contradictions, wrong notions and much more. Gyan, here is not traditional knowledge – like learning vedas or understanding how a fan works. Gyan is all (sarvam) knowledge not at samskar or vritti level, once we know this, it never goes away, it is Gyan Swaroop. The “I” Chidabasa (reflected consciousness) knows it is Chid alone. With this realization of the Self being Brahman - the infinite, there is no burden or question whatsoever of any phala-vyapti. The vritti vyapti of no limits dissolves itself from the Self. That knowledge, after which there is no question of a limited knower trying to know something basically different than reality, brings an end to all duality & fragmentation. Knowledge is about being conscious of something and that consciousness, which alone reveals any manifestation, need not be limited at all. This is what is called realization of Brahma-Gyan. The false sense of limits is removed and thus brings the Self/Atma the notion of limitlessness of desh, kal and vastu. Brahmagyan brings moksha.
It can be summed by this Sanskrit phrase:
Anatma tad dharma adhyaropa nivrittihi, atma gyanam
Where Adhyaropa is superimposition and Nivritthi is no thought.
The central message of the Vedas have been stated in so many different ways:
Aiteriya Upanishad 3.3 of Rig Veda
प्रज्ञानं ब्रह्म Pragyanam brahma Brahman is Prajñāna
Chandogya Upanishad 3.14.1 in Sama Veda
सर्वं खल्विदं ब्रह्म sarvam khalv idam brahma All this is Brahman
Mandukya Upanishad 1.2 in AtharvaVeda
अयमात्मा ब्रह्म ayam ātmā brahma Self is Brahman
Chandogya Upanishad 6.8.7 SamaVeda
तत्त्वमसि Tat tvam asi That Thou art
Brihadaranya Upanishad 1.4.10 of YajurVeda
अहं ब्रह्मास्मि Aham Brahmasmi I am Brahma
IsoUpanishad
अमृतस्य पुत्रा son of the amrit existence; पुरुषः सोऽहमस्मि I am He, the Purusha within thee
Re: Tradition, Culture, Religion & Law in Indian Society
Brihadaranyaka Brahmanas बृहदारण्यक ब्राह्मणम्
Why do we need to understand Upanishad उपनिषद्, which have been preserved for centuries in Bharat. Just reading Upanishad उपनिषद् does not enlighten you. You need a guru गुरु. A Guru गुरु is the one who can provide knowledge about the Vedas to the student and answer any doubts. The term Upanishad can be broken into three terms: Upa, ni, shad. The term shad is agyan nashika vidya अज्ञान नाशनम् विद्या destroys ignorance and gets to vidya. Some have observed प्रज्ञ परार्ध्यः दुःखं which means "wrongly understanding sorrow" and therefore of the Self, “I”. The term Ni is the condition for getting clear knowledge. Upa is the method of knowledge. That knowledge, which destroys ignorance and takes us to joy, and is known clearly, after going to a capable teacher, is Upanishad. The Upanishad teaches about the Self.
In normal life we have Pratyaksh pramaan प्रत्यक्ष प्रमाण (perceptible evidence) of various kinds to get to knowledge. However, just Pratyaksh pramaan प्रत्यक्ष प्रमाण (perceptible evidence) cannot be used for studying “I”. The “I” is technically not an object that can be studied objectively. We need appropriate tools using our mind to understand the “I”. The Vedas are the pramaan प्रमाण a means to acquiring knowledge. Firstly, the Veda Pramaan removes wrong knowledge (प्रमा). Vedas are vaidhyik pramaan वैदिक प्रमाण as opposed to the normal प्रमाण we know. Mantra dhrishta मंत्र धृष्ट ऋषि by Ancient Bharat Rishis were captured during deep meditation. The compilation of the मंत्र is the struti स्तुति, which are the Vedas. Vedas have been in existence since creation of the universe. The Rishis tapped into the knowledge base over time and created स्तुति which is authorless and timeless. Knowledge प्रमा which is thought, is deemed arthatha अर्थता, but the collection of words शब्द्यते is deemed as pramaan प्रमाण or means of getting knowledge. Mere chanting will not get you knowledge. It requires a teacher to get prama प्रमा knowledge, since the concept of vidya विद्या is purely in the mind.
The term Brihadaranyaka is split into two terms brihad बृहत् and Aryanyaka आरण्यक. Brihad means is big, mantra is big and meanings are also big. Aryanyak implies studied by sanyasis, who after going into forest (aranya) were able to tap मंत्र धृष्ट. Adi Shankara wrote a masterful commentary on the Brihadaranyaka Upanishad and his disciple, SureshwaArcharya, wrote 12,000 verses book called the Bhashya Varthika. The principle Veda book Yajurveda has the Brihadaranyaka Upanishad. Yajurveda is divided into two - Shukla Yajurveda and Krishna Yajurveda. The Shukla Yajurveda has Isha vasya Upanishad and Brihadaranyaka Upanishad. Krishna Yajurveda has Kato Upanishad and Taittiriya Upanishad. Furthermore there are two shakas in Shukla Yajurveda – Madhyandina माध्यंदिनशाखा and kanva काण्व शाखा. Brihadaranyaka has 3 distinct sections - madhu kand मधुकाण्ड, muni kand मुनिकाण्ड and khila kanda खिलकाण्ड. Madhu kand is an upadesh उपदेश of substratum of the world and is Brahman. Muni kand मुनिकाण्ड or Yagavalkya kand is logical (उपपत्ति upapathi logically) interpretation of madhu kand. Yagavalkya a student who developed अभिमन् independent/unique possessor of goodness (excluding Ishwar) attributing to oneself. He did upasana and his guru Vajasaneyi (giver of annum) is the one who gave shukla yajurveda. Khila kanda खिलकाण्ड is a compilation of variety of other topics. Each kand has 2 chapters or 2 adhayas and in total there are 6 adhaya. Each chapter has Bramanas ब्राह्मणम्.
One of the fundamental tenets is the individual faces sorrow in their lives and they want to understand the reasons for such sorrow. They want to be joyful rather than face sorrow. The situations we face in life are not under our control. Other than nature situations, many situations we face are due to some action performed, some of which is our own. To get good situations you have to have good actions. However getting consistent good actions may not be feasible. As a start you decide to do good actions and the situations transform from bad to good as part of this effort. Over time you are drawn to those who are similar, saintly people who do good actions and create good situations. Your joy is in the company of these do-good people. Over time, from these good/saintly people you identify a guru whose teachings are verbatim followed by you. Previously you listened to saintly people for ideas on doing good actions, now the guru is channeling you into a particular groove of action. This happens over many lifetimes. Meanwhile the concept of joy has changed over time from sorrow to enlightened joy.
Situations, actions, etc are not the issue. The real issue is your understanding of what you deem as “I”. The question is what is this “I”. This is where Upanishad comes handy for the individual to reveal knowledge. The guru will teach you what sorrow and joy are really about. The “I” is driven by ego and imagines all kinds of identities, sometimes changing with circumstances. There are many kinds of relationships built around Jivas and external objects. Our life, Samsara is built on an edifice of wrong knowledge, ignorance. The Guru deals with the pramaan of the Vedas to help in this process. The Vritti gyanam to create pramaan (means of knowledge) in the student is the guru. The idea is to remove the samsara notions. The Knowledge of self is tricky since the Self is not an object and is without thought. Herein, वृत्ति उत्पादक शब्द Vritti utpadaka shabda, words can create the right thoughts to understand the "I".
The individual has built up the notion of "I" or Aham. Certain outcomes have an affect on the built up "I". The sense of contraction of “I” is sorrow. स्वात्मनि सन्कीर्ण दुःखं उच्यते Swatmani sankirna bhava dukham uchate. The sense of expansion of “I” is joy. स्वात्मनि विस्तर अनुभूति सुखिनो भवन्तु Swatmani vistara anubhuti suhkhino bhavanthu. But either contraction or expansion are temporary. These can appear and disappear without reason. Similarly, desire is an imaginary phenomena through ignorance for building a false sense of “I”. It is a subjective error by building objective things based on desire. Bigger desires cause bigger expectations and the conviction that “I” can become bigger is what is known as worldiness, samsara. Seeking is going beyond this and going internal.
The Brihadaranyaka Upanishad teaches about the Self and the external world, Jagath. Jagath includes both the microcosm and macrocosm. We understand that at the microcosm individual level that there three bodies (sarira) – gross (sthula), subtle (sukshma) and causal (karana) sariras. Similarly, at the macrocosm level there the 3 bodies that correspond to the microcosm. The gross body of the cosmos has all the Devas, knowledge and more. The subtle body whose holder is hiranyagarbha controls (with icha shakti, gyan shakti, kriya shakti), the entire cosmic movements. These 6 bodies are collectively what is called or known as jagath. The external world is Asat with lakshanam, i.e., mithya or illusion, seems to be real for sometime but disappears.
For the individual there are two important categories: vyakrta व्याकृत (defined or manifest) prapanch (प्रपञ्च) and avyakrtha अव्याकृत prapanch प्रपञ्च (undefined or unmanifest). Prapanch is deemed as expansion or elaboration. Maya is an inherent property of the universe. Since maya is at play, Adhyāropa (अध्यारोप) is prevalent throughout, the erroneous superimposition (adhyāsa अध्यास) due to avidyā (अविद्या ignorance), because of which, one thing is perceived as another, and the characteristics of one are attributed to the other as in the case of mistaking a piece of rope for a snake.
In the vyakrta prapanch (व्याकृत प्रपञ्च), the individual is driven by a thought (वृत्ति) towards action (कर्म) and this results in a fruit or phalam (साध्य) attained. We refer to sadhana साधन thought process for a specific goal, and thereby the individual is driven to action साधनसाधनं च क्रियायाः. The fruit or phalam could be good or bad. There is adhyaroop (superimposition) even on sadhana and sadya.
The Brihadaranyaka Upanishad, asks the individual to re-examine their process of thought and action. Understanding this is crucial to evolution of the individual. Randomly doing things without proper understanding, even by routine habit, is ruinous in the long run. Reflecting on what is done is Sādhana Prapanch साधन प्रपञ्च, an effective tool to defuse the various thought pressure points of the individual. Such reflection increases your sensitivity to routine unwittingly done practices in your own life. You evolve from such re-examination and are drawn towards faith, scriptures, guru, knowledge and more. Sadya prapanch साध्य प्रपञ्च is the fruit we desire. The fruit is based on action कर्म. We have accumulated such fruits over time – family, job, house, possessions, living standards, habitual modes of working/interacting with others. We have effectively created a whole environment for ourselves. For some they feel they have achieved something in their lives, for some it is disappointing, for yet some others it is a chore and difficult.
Brihadaranyaka Upanishad 1.3.28
अथातः पवमानानामेवाभ्यारोहः; स वै खलु प्रस्तोता साम प्रस्तौति, स यत्र प्रस्तुयात्, तदेतानि जपेत् - असतो मा सद्गमय, तमसो मा ज्योतिर्गमय, मृत्योर्मामृतं गमयेति; स यदाहासतो मा सद्गमयेति, मृत्युर्वा असत्, सदमृतम्, मृत्योर्मामृतं गमय, अमृतम् मा कुर्वित्येवैतदाह; तमसो मा ज्योतिर्गमयेति, मृत्युर्वै तमः, ज्योतिरमृतम्, मृत्योर्मामृतं गमय, अमृतं मा कुर्वित्येवैतदाह; मृत्योर्मामृतं गमयेति नात्र तिरोहितमिवास्ति । अथ यानीतराणि स्तोत्राणि तेष्वात्मनेऽन्नाद्यमागायेत्, तस्मादु तेषु वरं वृणीत यं कामं कामयेत तम्; स एष एवंविदुद्गातात्मने वा यजमानाय वा यं कामं कामयते तंआगायति; तद्धैतल्लोकजिदेव; न हैवालोक्यताया आशास्ति य एवमेतत्साम वेद ॥ २८ ॥
इति तृतीयं ब्राह्मणम् ॥
athātaḥ pavamānānāmevā abhyārohaḥ; sa vai khalu prastotā sāma prastauti, sa yatra prastuyāt, tadetāni japet - asato mā sadgamaya, tamaso mā jyotirgamaya, mṛtyormāmṛtaṃ gamaya eti; sa yadāhāsato mā sadgamayeti, mṛtyurvā asat, sadamṛtam, mṛtyormāmṛtaṃ gamaya, amṛtam mā kurvityevaitadāha; tamaso mā jyotirgamayeti, mṛtyurvai tamaḥ, jyotiramṛtam, mṛtyormāmṛtaṃ gamaya, amṛtaṃ mā kurvityevaitadāha; mṛtyormāmṛtaṃ gamayeti nātra tirohitamivāsti | atha yānītarāṇi stotrāṇi teṣvātmane'nnādyamāgāyet, tasmādu teṣu varaṃ vṛṇīta yaṃ kāmaṃ kāmayeta tam; sa eṣa evaṃvidudgātātmane vā yajamānāya vā yaṃ kāmaṃ kāmayate taṃāgāyati; taddhaitallokajideva; na haivālokyatāyā āśāsti ya evametatsāma veda || 28 || iti tṛtīyaṃ brāhmaṇam ||
Now therefore the edifying repetition (Abhyāroha) only of the hymns called Pavamānas. The priest called Prastotṛ indeed recites the Sāman. ‘While he recites it, these Mantras are to be repeated: From evil lead me to good. From darkness lead me to light. From death lead me to immortality. When the Mantra says, ‘From evil lead me to good,’ ‘evil’ means death, and ‘good’ immortality, so it says, ‘From death lead me to immortality, i.e. make me immortal.’ When it says, ‘From darkness lead me to light,’ ‘darkness' means death, and ‘light,’ immortality; so it says, ‘From death lead me to immortality, or make me immortal.’ In the dictum, ‘From death lead me to immortality,’ the meaning does not seem to be hidden. Then through the remaining hymns (the chanter) should secure eatable food for himself by chanting. Therefore, while they are being chanted, the sacrificer should ask for a boon—anything that he desires. Whatever objects this chanter possessed of such knowledge desires, either for himself or for the sacrificer, he secures them by chanting. This (meditation) certainly wins the world (Hiraṇyagarbha). He who knows the Sāman (vital force) as such has not to pray lest he be unfit for this world.
The above shloka contains the famous line: asato mā sadgamaya, tamaso mā jyotirgamaya, mṛtyormā amṛtaṃ gamaya From evil lead me to good. From darkness lead me to light. From death lead me to immortality.
It goes on to explain each phrase:
असतो मा सद्गमय asato mā sadgamaya is about wrong action or asastriya karm/upasana. Doing any asat (असत्, सदमृतम्,) is like evil/death. Lead me to good. "sadh" is the true path in action and karm.
तमसो मा ज्योतिर्गमय tamaso mā jyotirgamaya is about wrong notion/knowledge or asastriya gyan. This is also like death (मृत्युर्वै तमः) not knowing things. Lead me to light. Jyothi here means proper enlightening knowledge.
मृत्योर्मामृतं गमय mṛtyormā amṛtaṃ gamaya is about मृत्यु both wrong action and ignorance/wrong notion. Overcoming both brings you closer to moksh. Lead me to immortality (amrit).
While chanting (repetitive) Abhyāroha अभ्यारोह the above mantra with shraddha, earnestness and sincerity one can tap that infinite power base of hiranyagarbha’s paroksh परोक्ष् latent/invisible power (तद्धैतल्लोकजिदेव) and make it aparoksh अपरोक्ष (perceptible) to oneself.
Why do we need to understand Upanishad उपनिषद्, which have been preserved for centuries in Bharat. Just reading Upanishad उपनिषद् does not enlighten you. You need a guru गुरु. A Guru गुरु is the one who can provide knowledge about the Vedas to the student and answer any doubts. The term Upanishad can be broken into three terms: Upa, ni, shad. The term shad is agyan nashika vidya अज्ञान नाशनम् विद्या destroys ignorance and gets to vidya. Some have observed प्रज्ञ परार्ध्यः दुःखं which means "wrongly understanding sorrow" and therefore of the Self, “I”. The term Ni is the condition for getting clear knowledge. Upa is the method of knowledge. That knowledge, which destroys ignorance and takes us to joy, and is known clearly, after going to a capable teacher, is Upanishad. The Upanishad teaches about the Self.
In normal life we have Pratyaksh pramaan प्रत्यक्ष प्रमाण (perceptible evidence) of various kinds to get to knowledge. However, just Pratyaksh pramaan प्रत्यक्ष प्रमाण (perceptible evidence) cannot be used for studying “I”. The “I” is technically not an object that can be studied objectively. We need appropriate tools using our mind to understand the “I”. The Vedas are the pramaan प्रमाण a means to acquiring knowledge. Firstly, the Veda Pramaan removes wrong knowledge (प्रमा). Vedas are vaidhyik pramaan वैदिक प्रमाण as opposed to the normal प्रमाण we know. Mantra dhrishta मंत्र धृष्ट ऋषि by Ancient Bharat Rishis were captured during deep meditation. The compilation of the मंत्र is the struti स्तुति, which are the Vedas. Vedas have been in existence since creation of the universe. The Rishis tapped into the knowledge base over time and created स्तुति which is authorless and timeless. Knowledge प्रमा which is thought, is deemed arthatha अर्थता, but the collection of words शब्द्यते is deemed as pramaan प्रमाण or means of getting knowledge. Mere chanting will not get you knowledge. It requires a teacher to get prama प्रमा knowledge, since the concept of vidya विद्या is purely in the mind.
The term Brihadaranyaka is split into two terms brihad बृहत् and Aryanyaka आरण्यक. Brihad means is big, mantra is big and meanings are also big. Aryanyak implies studied by sanyasis, who after going into forest (aranya) were able to tap मंत्र धृष्ट. Adi Shankara wrote a masterful commentary on the Brihadaranyaka Upanishad and his disciple, SureshwaArcharya, wrote 12,000 verses book called the Bhashya Varthika. The principle Veda book Yajurveda has the Brihadaranyaka Upanishad. Yajurveda is divided into two - Shukla Yajurveda and Krishna Yajurveda. The Shukla Yajurveda has Isha vasya Upanishad and Brihadaranyaka Upanishad. Krishna Yajurveda has Kato Upanishad and Taittiriya Upanishad. Furthermore there are two shakas in Shukla Yajurveda – Madhyandina माध्यंदिनशाखा and kanva काण्व शाखा. Brihadaranyaka has 3 distinct sections - madhu kand मधुकाण्ड, muni kand मुनिकाण्ड and khila kanda खिलकाण्ड. Madhu kand is an upadesh उपदेश of substratum of the world and is Brahman. Muni kand मुनिकाण्ड or Yagavalkya kand is logical (उपपत्ति upapathi logically) interpretation of madhu kand. Yagavalkya a student who developed अभिमन् independent/unique possessor of goodness (excluding Ishwar) attributing to oneself. He did upasana and his guru Vajasaneyi (giver of annum) is the one who gave shukla yajurveda. Khila kanda खिलकाण्ड is a compilation of variety of other topics. Each kand has 2 chapters or 2 adhayas and in total there are 6 adhaya. Each chapter has Bramanas ब्राह्मणम्.
One of the fundamental tenets is the individual faces sorrow in their lives and they want to understand the reasons for such sorrow. They want to be joyful rather than face sorrow. The situations we face in life are not under our control. Other than nature situations, many situations we face are due to some action performed, some of which is our own. To get good situations you have to have good actions. However getting consistent good actions may not be feasible. As a start you decide to do good actions and the situations transform from bad to good as part of this effort. Over time you are drawn to those who are similar, saintly people who do good actions and create good situations. Your joy is in the company of these do-good people. Over time, from these good/saintly people you identify a guru whose teachings are verbatim followed by you. Previously you listened to saintly people for ideas on doing good actions, now the guru is channeling you into a particular groove of action. This happens over many lifetimes. Meanwhile the concept of joy has changed over time from sorrow to enlightened joy.
Situations, actions, etc are not the issue. The real issue is your understanding of what you deem as “I”. The question is what is this “I”. This is where Upanishad comes handy for the individual to reveal knowledge. The guru will teach you what sorrow and joy are really about. The “I” is driven by ego and imagines all kinds of identities, sometimes changing with circumstances. There are many kinds of relationships built around Jivas and external objects. Our life, Samsara is built on an edifice of wrong knowledge, ignorance. The Guru deals with the pramaan of the Vedas to help in this process. The Vritti gyanam to create pramaan (means of knowledge) in the student is the guru. The idea is to remove the samsara notions. The Knowledge of self is tricky since the Self is not an object and is without thought. Herein, वृत्ति उत्पादक शब्द Vritti utpadaka shabda, words can create the right thoughts to understand the "I".
The individual has built up the notion of "I" or Aham. Certain outcomes have an affect on the built up "I". The sense of contraction of “I” is sorrow. स्वात्मनि सन्कीर्ण दुःखं उच्यते Swatmani sankirna bhava dukham uchate. The sense of expansion of “I” is joy. स्वात्मनि विस्तर अनुभूति सुखिनो भवन्तु Swatmani vistara anubhuti suhkhino bhavanthu. But either contraction or expansion are temporary. These can appear and disappear without reason. Similarly, desire is an imaginary phenomena through ignorance for building a false sense of “I”. It is a subjective error by building objective things based on desire. Bigger desires cause bigger expectations and the conviction that “I” can become bigger is what is known as worldiness, samsara. Seeking is going beyond this and going internal.
The Brihadaranyaka Upanishad teaches about the Self and the external world, Jagath. Jagath includes both the microcosm and macrocosm. We understand that at the microcosm individual level that there three bodies (sarira) – gross (sthula), subtle (sukshma) and causal (karana) sariras. Similarly, at the macrocosm level there the 3 bodies that correspond to the microcosm. The gross body of the cosmos has all the Devas, knowledge and more. The subtle body whose holder is hiranyagarbha controls (with icha shakti, gyan shakti, kriya shakti), the entire cosmic movements. These 6 bodies are collectively what is called or known as jagath. The external world is Asat with lakshanam, i.e., mithya or illusion, seems to be real for sometime but disappears.
For the individual there are two important categories: vyakrta व्याकृत (defined or manifest) prapanch (प्रपञ्च) and avyakrtha अव्याकृत prapanch प्रपञ्च (undefined or unmanifest). Prapanch is deemed as expansion or elaboration. Maya is an inherent property of the universe. Since maya is at play, Adhyāropa (अध्यारोप) is prevalent throughout, the erroneous superimposition (adhyāsa अध्यास) due to avidyā (अविद्या ignorance), because of which, one thing is perceived as another, and the characteristics of one are attributed to the other as in the case of mistaking a piece of rope for a snake.
In the vyakrta prapanch (व्याकृत प्रपञ्च), the individual is driven by a thought (वृत्ति) towards action (कर्म) and this results in a fruit or phalam (साध्य) attained. We refer to sadhana साधन thought process for a specific goal, and thereby the individual is driven to action साधनसाधनं च क्रियायाः. The fruit or phalam could be good or bad. There is adhyaroop (superimposition) even on sadhana and sadya.
The Brihadaranyaka Upanishad, asks the individual to re-examine their process of thought and action. Understanding this is crucial to evolution of the individual. Randomly doing things without proper understanding, even by routine habit, is ruinous in the long run. Reflecting on what is done is Sādhana Prapanch साधन प्रपञ्च, an effective tool to defuse the various thought pressure points of the individual. Such reflection increases your sensitivity to routine unwittingly done practices in your own life. You evolve from such re-examination and are drawn towards faith, scriptures, guru, knowledge and more. Sadya prapanch साध्य प्रपञ्च is the fruit we desire. The fruit is based on action कर्म. We have accumulated such fruits over time – family, job, house, possessions, living standards, habitual modes of working/interacting with others. We have effectively created a whole environment for ourselves. For some they feel they have achieved something in their lives, for some it is disappointing, for yet some others it is a chore and difficult.
Brihadaranyaka Upanishad 1.3.28
अथातः पवमानानामेवाभ्यारोहः; स वै खलु प्रस्तोता साम प्रस्तौति, स यत्र प्रस्तुयात्, तदेतानि जपेत् - असतो मा सद्गमय, तमसो मा ज्योतिर्गमय, मृत्योर्मामृतं गमयेति; स यदाहासतो मा सद्गमयेति, मृत्युर्वा असत्, सदमृतम्, मृत्योर्मामृतं गमय, अमृतम् मा कुर्वित्येवैतदाह; तमसो मा ज्योतिर्गमयेति, मृत्युर्वै तमः, ज्योतिरमृतम्, मृत्योर्मामृतं गमय, अमृतं मा कुर्वित्येवैतदाह; मृत्योर्मामृतं गमयेति नात्र तिरोहितमिवास्ति । अथ यानीतराणि स्तोत्राणि तेष्वात्मनेऽन्नाद्यमागायेत्, तस्मादु तेषु वरं वृणीत यं कामं कामयेत तम्; स एष एवंविदुद्गातात्मने वा यजमानाय वा यं कामं कामयते तंआगायति; तद्धैतल्लोकजिदेव; न हैवालोक्यताया आशास्ति य एवमेतत्साम वेद ॥ २८ ॥
इति तृतीयं ब्राह्मणम् ॥
athātaḥ pavamānānāmevā abhyārohaḥ; sa vai khalu prastotā sāma prastauti, sa yatra prastuyāt, tadetāni japet - asato mā sadgamaya, tamaso mā jyotirgamaya, mṛtyormāmṛtaṃ gamaya eti; sa yadāhāsato mā sadgamayeti, mṛtyurvā asat, sadamṛtam, mṛtyormāmṛtaṃ gamaya, amṛtam mā kurvityevaitadāha; tamaso mā jyotirgamayeti, mṛtyurvai tamaḥ, jyotiramṛtam, mṛtyormāmṛtaṃ gamaya, amṛtaṃ mā kurvityevaitadāha; mṛtyormāmṛtaṃ gamayeti nātra tirohitamivāsti | atha yānītarāṇi stotrāṇi teṣvātmane'nnādyamāgāyet, tasmādu teṣu varaṃ vṛṇīta yaṃ kāmaṃ kāmayeta tam; sa eṣa evaṃvidudgātātmane vā yajamānāya vā yaṃ kāmaṃ kāmayate taṃāgāyati; taddhaitallokajideva; na haivālokyatāyā āśāsti ya evametatsāma veda || 28 || iti tṛtīyaṃ brāhmaṇam ||
Now therefore the edifying repetition (Abhyāroha) only of the hymns called Pavamānas. The priest called Prastotṛ indeed recites the Sāman. ‘While he recites it, these Mantras are to be repeated: From evil lead me to good. From darkness lead me to light. From death lead me to immortality. When the Mantra says, ‘From evil lead me to good,’ ‘evil’ means death, and ‘good’ immortality, so it says, ‘From death lead me to immortality, i.e. make me immortal.’ When it says, ‘From darkness lead me to light,’ ‘darkness' means death, and ‘light,’ immortality; so it says, ‘From death lead me to immortality, or make me immortal.’ In the dictum, ‘From death lead me to immortality,’ the meaning does not seem to be hidden. Then through the remaining hymns (the chanter) should secure eatable food for himself by chanting. Therefore, while they are being chanted, the sacrificer should ask for a boon—anything that he desires. Whatever objects this chanter possessed of such knowledge desires, either for himself or for the sacrificer, he secures them by chanting. This (meditation) certainly wins the world (Hiraṇyagarbha). He who knows the Sāman (vital force) as such has not to pray lest he be unfit for this world.
The above shloka contains the famous line: asato mā sadgamaya, tamaso mā jyotirgamaya, mṛtyormā amṛtaṃ gamaya From evil lead me to good. From darkness lead me to light. From death lead me to immortality.
It goes on to explain each phrase:
असतो मा सद्गमय asato mā sadgamaya is about wrong action or asastriya karm/upasana. Doing any asat (असत्, सदमृतम्,) is like evil/death. Lead me to good. "sadh" is the true path in action and karm.
तमसो मा ज्योतिर्गमय tamaso mā jyotirgamaya is about wrong notion/knowledge or asastriya gyan. This is also like death (मृत्युर्वै तमः) not knowing things. Lead me to light. Jyothi here means proper enlightening knowledge.
मृत्योर्मामृतं गमय mṛtyormā amṛtaṃ gamaya is about मृत्यु both wrong action and ignorance/wrong notion. Overcoming both brings you closer to moksh. Lead me to immortality (amrit).
While chanting (repetitive) Abhyāroha अभ्यारोह the above mantra with shraddha, earnestness and sincerity one can tap that infinite power base of hiranyagarbha’s paroksh परोक्ष् latent/invisible power (तद्धैतल्लोकजिदेव) and make it aparoksh अपरोक्ष (perceptible) to oneself.
Re: Tradition, Culture, Religion & Law in Indian Society
ईशावास्य उपनिषद् पूर्णम Ishavasya Upanishad Purnam
ओं | पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥
ॐ शान्तिः शान्तिः शान्तिः
oṃ | pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate |
pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ||
om | From that purnam this purnam arose | when purnam is taken away from this purnam what remains is purnam.
Notes: Adah – that or the cause of that. Idam – this or the cause of this
To explain this mantra मंत्र a good degree of advanced logic is required, and you see why Bharat is Viswaguru.
In the known world, देश काल वस्तु (space time objects) are finite परिछिनत्ती (limited). When we talk about space देश, there is always a containing element for space, e.g. city in state, in country, in globle, etc. Similarly for time, there are sec in minute in hour in day in month in year, etc. For objects: Object A in object B in object C. In general, the cause is more pervasive than effect, like mud is more pervasive than a pot. There is more mud सामान्या वस्तु than pot विशेष वस्तु, since it takes some effort to make a pot. If we extend all objects like pot, the ultimate cause would be more pervasive. The ultimate cause of all देश space is सर्वव्यापिन् (gives space to all) all pervasive; the ultimate cause of all काल time is nitya नित्य (eternal); the ultimate cause of all objects is imminent (goes through all) सर्वगत (all pervading). What is at “all time” has to be in “all space” too, since an absence in space would indicate not in “all time”. Similarly, what is imminent/all pervading has to be all time, nitya नित्य. Hence what is नित्य (eternal) is also सर्वव्यापिन्, and सर्वगत (all pervading), since absence would violate the condition. We can safely conclude that सर्वव्यापिन् is also नित्य is also सर्वगत and the troika holds true. In one word the troika is called purnam पूर्णम, i.e., पूर्णम is सर्वव्यापिन्, नित्य, सर्वगत all pervasive, eternal and imminent.
Chetan चेतन knows itself and knows others. Jud जड़ does not know itself or others. Physical World (a cause) is jud जड़ and the effect is jud जड़. Since we know ourself, we understand that chetan चेतन is within and is part of our shristi (creation). Hence, the cause should have chetan चेतन. Since cause is more pervasive, that adah purnam पूर्णम i.e. पूर्णमदः we talked about earlier should have chetan चेतन. The consciousness/chetan चेतन is also purnam पूर्णम (that, adah) and is known as पूर्णमदः.
When we are awake, this individual chetan appears limited in देश काल वस्तु for the individual. In the dream state there is a dreamer, a world, an experience and finally a seer, स्वप्न पुरुष, स्वप्न जगत्, स्वप्न अणूभाव and स्वप्न धृष्ट. Upon waking, the dream is known via the स्वप्न धृष्ट. In deep sleep धृष्ट is the one who observes the deep sleep. During deep sleep there is no time, no space and no object since we sleep like a log unaware of such things. If it exists without time, space, object, it must be purnam पूर्णम (idam), called पूर्णमिदं which is similar to the पूर्णम as concluded previously the (adah) पूर्णम i.e. पूर्णमदः. This पूर्णम cannot be modified (requires time) and is shapeless निराकार (no space). This चेतन consciousness is not in any time, space and object and furthermore cannot be modified (violates not in time) and is shapeless (not in space). In the dream state, the same चेतन consciousness via धृष्ट is present as in the deep sleep state. When we wake up where did the धृष्ट and चेतनconsciousness go? That चेतन consciousness which was in deep/dream sleep is it here? But we are aware of ourself and others during “awake state”. So चेतन chetan must be there in “awake state”. That चेतन consciousness cannot be in you (inside the body) or in this world (it is without space) since we previously concluded it is without space, time, object. This is a paradox. The same चेतन consciousness is present when you go back to deep/dream sleep.
How do we solve the paradox is the issue. In the “awake state” we are in a finite world. The finite world cannot come out of चेतन पूर्णम physically since that would be a modification. We conclude therefore the world (finite) is an appearance on चेतन पूर्णम consciousness. In many situations, the same thing is called by different names in different circumstances. The individual thinks of itself as “I” with respect to the gross body, forgetting the fact that the world itself is an appearance on चेतन पूर्णम consciousness. The mind has conjured up a wrong idea about who we really are. The Jiva is therefore the same चेतन consciousness as experienced in dream/deep sleep and the invidual misreads the “I” with the gross body. The पूर्णम (idam) of deep/sleep/awake is purnam पूर्णम (adah). Adah is paroksh परोक्ष्. How can “this” purnam come from “that” purnam. In the second line of the shloka it is explained some more: Pūrṇasya means atma with “name and form” (mind and body) and pūrṇamādāya means to take away (adaya) the purnam. Therefore it is pūrṇamevāvaśiṣyate, it remains purnam. This can only be true if name and form (mind and body) are mithya. The पूर्णम (idam) पूर्णमिदं must have come from (adah) पूर्णम i.e. पूर्णमदः
ॐ शान्तिः Om shanti - keep quiet; ॐ शान्तिः Om shanti – be quiet (seeker); ॐ शान्तिः Om shanti – being quietness.
Once you realize the profound nature of the shloka, it asks that you keep quiet, remain quiet and realize you are quietness itself.
ओं | पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥
ॐ शान्तिः शान्तिः शान्तिः
oṃ | pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate |
pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ||
om | From that purnam this purnam arose | when purnam is taken away from this purnam what remains is purnam.
Notes: Adah – that or the cause of that. Idam – this or the cause of this
To explain this mantra मंत्र a good degree of advanced logic is required, and you see why Bharat is Viswaguru.
In the known world, देश काल वस्तु (space time objects) are finite परिछिनत्ती (limited). When we talk about space देश, there is always a containing element for space, e.g. city in state, in country, in globle, etc. Similarly for time, there are sec in minute in hour in day in month in year, etc. For objects: Object A in object B in object C. In general, the cause is more pervasive than effect, like mud is more pervasive than a pot. There is more mud सामान्या वस्तु than pot विशेष वस्तु, since it takes some effort to make a pot. If we extend all objects like pot, the ultimate cause would be more pervasive. The ultimate cause of all देश space is सर्वव्यापिन् (gives space to all) all pervasive; the ultimate cause of all काल time is nitya नित्य (eternal); the ultimate cause of all objects is imminent (goes through all) सर्वगत (all pervading). What is at “all time” has to be in “all space” too, since an absence in space would indicate not in “all time”. Similarly, what is imminent/all pervading has to be all time, nitya नित्य. Hence what is नित्य (eternal) is also सर्वव्यापिन्, and सर्वगत (all pervading), since absence would violate the condition. We can safely conclude that सर्वव्यापिन् is also नित्य is also सर्वगत and the troika holds true. In one word the troika is called purnam पूर्णम, i.e., पूर्णम is सर्वव्यापिन्, नित्य, सर्वगत all pervasive, eternal and imminent.
Chetan चेतन knows itself and knows others. Jud जड़ does not know itself or others. Physical World (a cause) is jud जड़ and the effect is jud जड़. Since we know ourself, we understand that chetan चेतन is within and is part of our shristi (creation). Hence, the cause should have chetan चेतन. Since cause is more pervasive, that adah purnam पूर्णम i.e. पूर्णमदः we talked about earlier should have chetan चेतन. The consciousness/chetan चेतन is also purnam पूर्णम (that, adah) and is known as पूर्णमदः.
When we are awake, this individual chetan appears limited in देश काल वस्तु for the individual. In the dream state there is a dreamer, a world, an experience and finally a seer, स्वप्न पुरुष, स्वप्न जगत्, स्वप्न अणूभाव and स्वप्न धृष्ट. Upon waking, the dream is known via the स्वप्न धृष्ट. In deep sleep धृष्ट is the one who observes the deep sleep. During deep sleep there is no time, no space and no object since we sleep like a log unaware of such things. If it exists without time, space, object, it must be purnam पूर्णम (idam), called पूर्णमिदं which is similar to the पूर्णम as concluded previously the (adah) पूर्णम i.e. पूर्णमदः. This पूर्णम cannot be modified (requires time) and is shapeless निराकार (no space). This चेतन consciousness is not in any time, space and object and furthermore cannot be modified (violates not in time) and is shapeless (not in space). In the dream state, the same चेतन consciousness via धृष्ट is present as in the deep sleep state. When we wake up where did the धृष्ट and चेतनconsciousness go? That चेतन consciousness which was in deep/dream sleep is it here? But we are aware of ourself and others during “awake state”. So चेतन chetan must be there in “awake state”. That चेतन consciousness cannot be in you (inside the body) or in this world (it is without space) since we previously concluded it is without space, time, object. This is a paradox. The same चेतन consciousness is present when you go back to deep/dream sleep.
How do we solve the paradox is the issue. In the “awake state” we are in a finite world. The finite world cannot come out of चेतन पूर्णम physically since that would be a modification. We conclude therefore the world (finite) is an appearance on चेतन पूर्णम consciousness. In many situations, the same thing is called by different names in different circumstances. The individual thinks of itself as “I” with respect to the gross body, forgetting the fact that the world itself is an appearance on चेतन पूर्णम consciousness. The mind has conjured up a wrong idea about who we really are. The Jiva is therefore the same चेतन consciousness as experienced in dream/deep sleep and the invidual misreads the “I” with the gross body. The पूर्णम (idam) of deep/sleep/awake is purnam पूर्णम (adah). Adah is paroksh परोक्ष्. How can “this” purnam come from “that” purnam. In the second line of the shloka it is explained some more: Pūrṇasya means atma with “name and form” (mind and body) and pūrṇamādāya means to take away (adaya) the purnam. Therefore it is pūrṇamevāvaśiṣyate, it remains purnam. This can only be true if name and form (mind and body) are mithya. The पूर्णम (idam) पूर्णमिदं must have come from (adah) पूर्णम i.e. पूर्णमदः
ॐ शान्तिः Om shanti - keep quiet; ॐ शान्तिः Om shanti – be quiet (seeker); ॐ शान्तिः Om shanti – being quietness.
Once you realize the profound nature of the shloka, it asks that you keep quiet, remain quiet and realize you are quietness itself.
Last edited by bala on 06 Apr 2024 00:53, edited 2 times in total.
Re: Tradition, Culture, Religion & Law in Indian Society
I know one of them Ravi in that team. An online friend. We both do not necessarily agree with each other all the time. But I sent ICC group Rs. One lakh last year. It was related to Ramesh's legal expenses.A_Gupta wrote: ↑17 Mar 2024 22:45 Does anyone have personal experience with this group?
The Indic Collective Trust
https://www.indiccollective.org
https://www.indiccollective.org/team/
Re: Tradition, Culture, Religion & Law in Indian Society
Tanmatra तन्मात्र
Tan means subtle and matra means elements. The Tanmatras तन्मात्र are a portal into an understanding of nondual perception. The Tanmatras are sometimes described, like subtle pools of energy. As per the Vedas, the external world is a fabrication, a mixing up of realities. Tanmatras are an outcome of the contribution of the mind to the reality. Tanmatras, being the basic underlying principles of all mundane existence, they form the connecting link to the external world.
The five elements have functional integrity with the five sensory organs, which allows us to perceive the external environment. Their presence is the reason for the existence of the senses themselves. The physical sense organs rely for their dualistic functioning upon the Tanmatras, but the Tanmatras are not themselves dependent upon the sense organs. Rather, the Tanmatras are capable of direct, nondual perception. In a sense the tanmatras are like elements and tattvas are like compounds.
The first product of creation is Mahat महत्. Mahat is the highest principle; it is the intellect or Buddhi बुद्धि. From Mahat arises ego (Ahamkara अहंकार) and then the mind (Manas मनस्). Subsequently the 5 sense organs (Jnanendriyas ज्ञानेन्द्रिय) 5 organs of action (Karmendriyas कर्मेन्द्रिय) 5 objects of the senses (Tanmatras तन्मात्र) and 5 gross elements (Pancabhutas पञ्चभूत) are created. This is creation. In dissolution, the process is reversed. Sri Krishna refers to the body as Kshetra क्षेत्र, which is part of this Prakriti प्रकृति (material world). We should know the truth that even mind and senses are part of Prakriti (matter or material world) and not the Purusha पुरुष. The tranformation of these elements in our body, which is nothing but the interchange of modes of Prakriti (matter), causes all functions and sadness/happinenss.
From the evolution of prakriti प्रकृति, we get mahat महत् or buddhe बुद्धि, then ahankara अहंकार (3 kinds – sattva, rajas, tamas सत्त्व रजस् तमस्) and then the manas मनस्, jnanendriyas ज्ञानेन्द्रिय (shrotra श्रोत्र, tvak त्वक्, chakshu चक्षु, rasana रसन, ghrana घ्राण), karmendriyas कर्मेन्द्रिय (vak, pani, pada, payu, upashtha), tanmatras (shabda, sparsha, rupa, rasa, ghandha), mahabhutas पञ्चभूत: (akasha आकाश, vayu वायु, agni अग्नि, apah आपः, prithvi पृथ्वी).
The Bhagavad Gita confirms evolution of prakriti.
Bhagavad Gita 13.6, 13.7
महाभूतान्यङ्ककारो बुद्धिरव्यक्त मेव च | इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचरा: || 6 ||
इच्छा द्वेष: सुखं दु:खं सङ्घातश्चेतना धृति: | एतत्क्षेत्रं समासेन सविकारमुदाहृतम् || 7 ||
mahabhutany ahankaro buddhir avyaktam eva ca
indriyani dasaikam ca panca cendriya-gocarah
iccha dvesah sukham duhkham sanghatas cetana dhrtih
etat ksetram samasena sa-vikaram udahrtam
maha-bhutani - great elements; ahankarah - false ego; buddhih - intelligence; avyaktam - the unmanifested; eva - certainly; ca - also; indriyani - senses ; dasa ekam - eleven; ca - also; panca - five; ca - also; indriya-gocarah - objects of the senses; iccha - desire; dvesah - hatred; sukham - happiness; duhkham - distress; sanghatah - the aggregate; cetana - living symptoms; dhrtih - conviction; etat - all this; ksetram - field of activities; samasena - in summary; sa-vikaram - interaction; udahrtam - exemplified.
The five great elements, false ego, intelligence, the unmanifested, the ten senses, the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions-all these are considered, in summary, to be the field of activities and its interactions.
From Sankhya सांख्य we get the following:
Jnanendriyas ज्ञानेन्द्रिय Sense-organs, for receiving the bhutas and the tanmatras, viz
20. karna कर्ण (the auditory sense)
19. tvak त्वक् (the thermal sense)
18. chaksu चक्षु (the visual sense)
17. rasana रसन (the gustatory sense)
16. nasa नासा (the olfactory sense)
Karmaendriyas कर्मेन्द्रिय organs of action, viz.
15. vak वाक् (vocal organ)
14. pani पाणि (manual organ)
13. pada पाद (organ of locomotion)
12. payu पायु (excretory organ)
11. upastha उपस्थ (genital organ)
Tanmatras तन्मात्र – subtle elements
10. Shabda शब्द – sound
9. Sparsha स्पर्श – feel
8. Rupa रूप – form
7. Rasa रस – taste
6. Gandha गन्ध – smell
Mahabhutas पञ्चभूत – gross elements
5. Akasha आकाश – space
4. Vayu वायु – air
3. Tejas तेजस् or अग्नि – fire
2. Ap आपः – water
1. Prithivi पृथ्वी: – earth
The subtle body (linga/sukshma सूक्ष्म शरीर sarira - the word 'sarira' means, by derivation, 'what is perishable') has 5 senses इन्द्रिय (tanmatras तन्मात्र - smell, taste, sight, touch and sound गंध रसन साक्षात् स्पर्शः ध्वनि) and mind मनो (buddhi बुद्धि – intellect, chitta चित्त - intelligence, manas मनस् – memory, ahankara अहंकार – ego/identity). The senses extend the body beyond its normal reach. The senses are known as Indriyas इन्द्रिय, or the agents of Indra, the lord. They represent the pleasure principle and are considered divinities or Isvaras in the microcosm of the body. The tradition recognizes 15 senses, namely five organs of action (karmendriyas कर्मेन्द्रिय), five organs of perception (jnanendriyas ज्ञानेन्द्रिय) and five subtle senses (tanmatras तन्मात्र). The mind मनो is Indra, their ruler.
The Jnanendriyas ज्ञानेन्द्रिय are the eyes (chaksu चक्षु), the ears (srotra श्रोत्र), the nose (ghrana घ्राण), the tongue (rasana रसन) and the skin (tvacha त्वचा). The subtle senses (tanmatras तन्मात्र), which are the sensations or the impressions created by the organs of perception by which we experience the objective world and make sense of it. They are the form (rupa रूप), the sound (sabda शब्द), the smell (gandha गन्ध), the taste (rasa रस) and the touch (sparsha स्पर्श).
With the 5 senses one can smell, taste, see, touch and perceive sound. But the human being goes one step beyond and interprets the senses. The ancient Vedics of Bharat provide in the Keno Upanishad texts these ideas and answer to the ‘interpreter’ of sense.
Keno Upanishad 1.2, 1.3
श्रोत्रस्य श्रोत्रं मनसो मनो यद् वाचो ह वाचं स उ प्राणस्य प्राणः ।
चक्षुषश्चक्षुरतिमुच्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति ॥ २ ॥
न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनः । न विद्मो न विजानीमो यथैतदनुशिष्यात् ॥ ३॥
śrotrasya śrotraṃ manaso mano yad vāco ha vācaṃ sa u prāṇasya prāṇaḥ |
cakṣuṣaścakṣuratimucya dhīrāḥ pretyāsmāllokādamṛtā bhavanti || 2 ||
na tatra cakṣurgacchati na vāggacchati no mano
na vidmo na vijānīmo yathaitadanuśiṣyādanyadeva || 3 ||
Ear of Ear, mind of mind, Speech of speech, life of life, Other than ear, something external or enables Transcend the body/mind form and becomes immortal.
The eyes cannot go to consciousness, no words can go to consciousness, nor the mind, nor knowledge nor how it can be taught.
From a practical perspective, seeing a flower implies that the flower contains the Mahabhutas or PanchBhutas - Akasha or space, Vayu or air, Tejas or fire, Ap or water, Prithivi or earth. The five elements have functional integrity with the five sensory organs, which allows us to perceive the external environment. We identify different sense perception with Space (sound), Earth (smell), vayu (touch), fire (see), water (taste). When the eye sees the flower there is subtle tanmatra of fire. The physical sense organs rely for their dualistic functioning upon the Tanmatras, but the Tanmatras are not themselves dependent upon the sense organs. Rather, the Tanmatras are capable of direct, nondual perception. This is why they are deemed sattvic सत्त्व or pure in nature. We can therefore map the sense organ to subtle tanmatra: eyes (sight) has subtle matra of fire (sattvic), ear (sound) has subtle matra of space (sattvic), the nose (smell) has subtle matra of earth (sattvic), tongue (taste) has subtle matra of water (sattvic), hand (touch) subtle matra of vayu (sattvic). The Jnanendriyas ज्ञानेन्द्रिय provide the sattvic sensations or the impressions of form (rupa), the sound (sabda), the smell (gandha), the taste (rasa) and the touch (sparsha) of external world.
All five tanmatras तन्मात्र of space (sound), earth (smell), vayu (touch), fire (see), water (taste) are in the mind मनो. The Rashic रजस् aspect has gone towards sense organ of action karmendriyas कर्मेन्द्रिय. When we speak (akasha for sound), the tongue is involved in speech which is relationship based activity – speaker and listener involved. Similarly when we walk pada पाद the eye (fire for sight) coordination is required for proper walking. The rashic aspect of water is upastha (genitals) and the rashic aspect of earth is payu. We attribute the Tamasic तमस् with the object i.e. the yellow flower. The combination of all tanmatras, with sattvic, rashic and tamasic सत्त्व रजस् तमस् is when kriya क्रिया (action) shakti happens, the तन्मात्र, the कर्मेन्द्रिय, the mind मनो and the object are involved in the action.
The five quantum-mechanical spin types of a unified quantum field theory: between the akasha or “space” and the gravitational field; between the vayu or “air” tanmatra, which stands as a link between space and the other tanmatras, and the gravitino field; between the tejas or “fire” tanmatra, responsible for chemical transformations and the sense of sight, and the spin-1 force fields; and between the apas and prithivi (“water” and “earth”) tanmatras and the spin-1/2 and spin-0 matter fields, respectively.
The Five Tanmatras can be summarized as:
Ether/Akasha comes out of shabda tanmatra (sound);
Air out of shabda and sparsha tanmatras (sound and touch);
Fire out of shabda, sparsha and rupa tanmatras (sound, touch and sight);
Water out of shabda, sparsha, rupa and rasa (sound, touch, sight and taste); and
Earth out of shabda, sparsha, rupa, rasa and gandha (sound, touch, form, taste and odour)
Without tanmatras and the sense organs Indriyas इन्द्रिय, the individual cannot comprehend the external world. If any one of them is missing it is deemed as a disability. Since the mind मनो is involved, the same object can be interpreted in plethora of ways. सत्त्व रजस् तमस् ratio is different for each one of us and hence different people come to different conclusions on the same thing. A painting, in its raw natural form, is understood by the तन्मात्र चक्षु in सत्त्व form but the मनो can conclude different things. प्रकृति and its पञ्चभूत mixing with the individual at the sense organ and mind मनो level, produce an impression of the “world” and using कर्मेन्द्रिय the individual acts. सत्त्व रजस् तमस् paint the maya picture for the individual and thus, as per the Vedas, the external world is a fabrication, a mixing up of realities.
Tan means subtle and matra means elements. The Tanmatras तन्मात्र are a portal into an understanding of nondual perception. The Tanmatras are sometimes described, like subtle pools of energy. As per the Vedas, the external world is a fabrication, a mixing up of realities. Tanmatras are an outcome of the contribution of the mind to the reality. Tanmatras, being the basic underlying principles of all mundane existence, they form the connecting link to the external world.
The five elements have functional integrity with the five sensory organs, which allows us to perceive the external environment. Their presence is the reason for the existence of the senses themselves. The physical sense organs rely for their dualistic functioning upon the Tanmatras, but the Tanmatras are not themselves dependent upon the sense organs. Rather, the Tanmatras are capable of direct, nondual perception. In a sense the tanmatras are like elements and tattvas are like compounds.
The first product of creation is Mahat महत्. Mahat is the highest principle; it is the intellect or Buddhi बुद्धि. From Mahat arises ego (Ahamkara अहंकार) and then the mind (Manas मनस्). Subsequently the 5 sense organs (Jnanendriyas ज्ञानेन्द्रिय) 5 organs of action (Karmendriyas कर्मेन्द्रिय) 5 objects of the senses (Tanmatras तन्मात्र) and 5 gross elements (Pancabhutas पञ्चभूत) are created. This is creation. In dissolution, the process is reversed. Sri Krishna refers to the body as Kshetra क्षेत्र, which is part of this Prakriti प्रकृति (material world). We should know the truth that even mind and senses are part of Prakriti (matter or material world) and not the Purusha पुरुष. The tranformation of these elements in our body, which is nothing but the interchange of modes of Prakriti (matter), causes all functions and sadness/happinenss.
From the evolution of prakriti प्रकृति, we get mahat महत् or buddhe बुद्धि, then ahankara अहंकार (3 kinds – sattva, rajas, tamas सत्त्व रजस् तमस्) and then the manas मनस्, jnanendriyas ज्ञानेन्द्रिय (shrotra श्रोत्र, tvak त्वक्, chakshu चक्षु, rasana रसन, ghrana घ्राण), karmendriyas कर्मेन्द्रिय (vak, pani, pada, payu, upashtha), tanmatras (shabda, sparsha, rupa, rasa, ghandha), mahabhutas पञ्चभूत: (akasha आकाश, vayu वायु, agni अग्नि, apah आपः, prithvi पृथ्वी).
The Bhagavad Gita confirms evolution of prakriti.
Bhagavad Gita 13.6, 13.7
महाभूतान्यङ्ककारो बुद्धिरव्यक्त मेव च | इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचरा: || 6 ||
इच्छा द्वेष: सुखं दु:खं सङ्घातश्चेतना धृति: | एतत्क्षेत्रं समासेन सविकारमुदाहृतम् || 7 ||
mahabhutany ahankaro buddhir avyaktam eva ca
indriyani dasaikam ca panca cendriya-gocarah
iccha dvesah sukham duhkham sanghatas cetana dhrtih
etat ksetram samasena sa-vikaram udahrtam
maha-bhutani - great elements; ahankarah - false ego; buddhih - intelligence; avyaktam - the unmanifested; eva - certainly; ca - also; indriyani - senses ; dasa ekam - eleven; ca - also; panca - five; ca - also; indriya-gocarah - objects of the senses; iccha - desire; dvesah - hatred; sukham - happiness; duhkham - distress; sanghatah - the aggregate; cetana - living symptoms; dhrtih - conviction; etat - all this; ksetram - field of activities; samasena - in summary; sa-vikaram - interaction; udahrtam - exemplified.
The five great elements, false ego, intelligence, the unmanifested, the ten senses, the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions-all these are considered, in summary, to be the field of activities and its interactions.
From Sankhya सांख्य we get the following:
Jnanendriyas ज्ञानेन्द्रिय Sense-organs, for receiving the bhutas and the tanmatras, viz
20. karna कर्ण (the auditory sense)
19. tvak त्वक् (the thermal sense)
18. chaksu चक्षु (the visual sense)
17. rasana रसन (the gustatory sense)
16. nasa नासा (the olfactory sense)
Karmaendriyas कर्मेन्द्रिय organs of action, viz.
15. vak वाक् (vocal organ)
14. pani पाणि (manual organ)
13. pada पाद (organ of locomotion)
12. payu पायु (excretory organ)
11. upastha उपस्थ (genital organ)
Tanmatras तन्मात्र – subtle elements
10. Shabda शब्द – sound
9. Sparsha स्पर्श – feel
8. Rupa रूप – form
7. Rasa रस – taste
6. Gandha गन्ध – smell
Mahabhutas पञ्चभूत – gross elements
5. Akasha आकाश – space
4. Vayu वायु – air
3. Tejas तेजस् or अग्नि – fire
2. Ap आपः – water
1. Prithivi पृथ्वी: – earth
The subtle body (linga/sukshma सूक्ष्म शरीर sarira - the word 'sarira' means, by derivation, 'what is perishable') has 5 senses इन्द्रिय (tanmatras तन्मात्र - smell, taste, sight, touch and sound गंध रसन साक्षात् स्पर्शः ध्वनि) and mind मनो (buddhi बुद्धि – intellect, chitta चित्त - intelligence, manas मनस् – memory, ahankara अहंकार – ego/identity). The senses extend the body beyond its normal reach. The senses are known as Indriyas इन्द्रिय, or the agents of Indra, the lord. They represent the pleasure principle and are considered divinities or Isvaras in the microcosm of the body. The tradition recognizes 15 senses, namely five organs of action (karmendriyas कर्मेन्द्रिय), five organs of perception (jnanendriyas ज्ञानेन्द्रिय) and five subtle senses (tanmatras तन्मात्र). The mind मनो is Indra, their ruler.
The Jnanendriyas ज्ञानेन्द्रिय are the eyes (chaksu चक्षु), the ears (srotra श्रोत्र), the nose (ghrana घ्राण), the tongue (rasana रसन) and the skin (tvacha त्वचा). The subtle senses (tanmatras तन्मात्र), which are the sensations or the impressions created by the organs of perception by which we experience the objective world and make sense of it. They are the form (rupa रूप), the sound (sabda शब्द), the smell (gandha गन्ध), the taste (rasa रस) and the touch (sparsha स्पर्श).
With the 5 senses one can smell, taste, see, touch and perceive sound. But the human being goes one step beyond and interprets the senses. The ancient Vedics of Bharat provide in the Keno Upanishad texts these ideas and answer to the ‘interpreter’ of sense.
Keno Upanishad 1.2, 1.3
श्रोत्रस्य श्रोत्रं मनसो मनो यद् वाचो ह वाचं स उ प्राणस्य प्राणः ।
चक्षुषश्चक्षुरतिमुच्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति ॥ २ ॥
न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनः । न विद्मो न विजानीमो यथैतदनुशिष्यात् ॥ ३॥
śrotrasya śrotraṃ manaso mano yad vāco ha vācaṃ sa u prāṇasya prāṇaḥ |
cakṣuṣaścakṣuratimucya dhīrāḥ pretyāsmāllokādamṛtā bhavanti || 2 ||
na tatra cakṣurgacchati na vāggacchati no mano
na vidmo na vijānīmo yathaitadanuśiṣyādanyadeva || 3 ||
Ear of Ear, mind of mind, Speech of speech, life of life, Other than ear, something external or enables Transcend the body/mind form and becomes immortal.
The eyes cannot go to consciousness, no words can go to consciousness, nor the mind, nor knowledge nor how it can be taught.
From a practical perspective, seeing a flower implies that the flower contains the Mahabhutas or PanchBhutas - Akasha or space, Vayu or air, Tejas or fire, Ap or water, Prithivi or earth. The five elements have functional integrity with the five sensory organs, which allows us to perceive the external environment. We identify different sense perception with Space (sound), Earth (smell), vayu (touch), fire (see), water (taste). When the eye sees the flower there is subtle tanmatra of fire. The physical sense organs rely for their dualistic functioning upon the Tanmatras, but the Tanmatras are not themselves dependent upon the sense organs. Rather, the Tanmatras are capable of direct, nondual perception. This is why they are deemed sattvic सत्त्व or pure in nature. We can therefore map the sense organ to subtle tanmatra: eyes (sight) has subtle matra of fire (sattvic), ear (sound) has subtle matra of space (sattvic), the nose (smell) has subtle matra of earth (sattvic), tongue (taste) has subtle matra of water (sattvic), hand (touch) subtle matra of vayu (sattvic). The Jnanendriyas ज्ञानेन्द्रिय provide the sattvic sensations or the impressions of form (rupa), the sound (sabda), the smell (gandha), the taste (rasa) and the touch (sparsha) of external world.
All five tanmatras तन्मात्र of space (sound), earth (smell), vayu (touch), fire (see), water (taste) are in the mind मनो. The Rashic रजस् aspect has gone towards sense organ of action karmendriyas कर्मेन्द्रिय. When we speak (akasha for sound), the tongue is involved in speech which is relationship based activity – speaker and listener involved. Similarly when we walk pada पाद the eye (fire for sight) coordination is required for proper walking. The rashic aspect of water is upastha (genitals) and the rashic aspect of earth is payu. We attribute the Tamasic तमस् with the object i.e. the yellow flower. The combination of all tanmatras, with sattvic, rashic and tamasic सत्त्व रजस् तमस् is when kriya क्रिया (action) shakti happens, the तन्मात्र, the कर्मेन्द्रिय, the mind मनो and the object are involved in the action.
The five quantum-mechanical spin types of a unified quantum field theory: between the akasha or “space” and the gravitational field; between the vayu or “air” tanmatra, which stands as a link between space and the other tanmatras, and the gravitino field; between the tejas or “fire” tanmatra, responsible for chemical transformations and the sense of sight, and the spin-1 force fields; and between the apas and prithivi (“water” and “earth”) tanmatras and the spin-1/2 and spin-0 matter fields, respectively.
The Five Tanmatras can be summarized as:
Ether/Akasha comes out of shabda tanmatra (sound);
Air out of shabda and sparsha tanmatras (sound and touch);
Fire out of shabda, sparsha and rupa tanmatras (sound, touch and sight);
Water out of shabda, sparsha, rupa and rasa (sound, touch, sight and taste); and
Earth out of shabda, sparsha, rupa, rasa and gandha (sound, touch, form, taste and odour)
Without tanmatras and the sense organs Indriyas इन्द्रिय, the individual cannot comprehend the external world. If any one of them is missing it is deemed as a disability. Since the mind मनो is involved, the same object can be interpreted in plethora of ways. सत्त्व रजस् तमस् ratio is different for each one of us and hence different people come to different conclusions on the same thing. A painting, in its raw natural form, is understood by the तन्मात्र चक्षु in सत्त्व form but the मनो can conclude different things. प्रकृति and its पञ्चभूत mixing with the individual at the sense organ and mind मनो level, produce an impression of the “world” and using कर्मेन्द्रिय the individual acts. सत्त्व रजस् तमस् paint the maya picture for the individual and thus, as per the Vedas, the external world is a fabrication, a mixing up of realities.
Re: Tradition, Culture, Religion & Law in Indian Society
thank you Bala garu, keep posting whenever you can please !
Re: Tradition, Culture, Religion & Law in Indian Society
Adi Shankaracharya and debating philosophy
Adi Shankara ("bestower of happiness") Acharya was born in Kaladi, Kerala around 500 BC. Adi Shankaracharya was a Kerala Namboodri, who were entrusted with chanting the Vedas, Upanishads of Bharat. One of Santana Dharma's greatest stalwart is Adi Shankaracharya. He composed 240 stotras, prakaran granthas, introductory books such as Upadesh Sahasri, Vivek Chudamani, Aparokshanubhuti etc., in all eighty books. Adi Shankaracharya commented on the Brahma Sutras and many Upanishads. Adi Shankaracharya established Sanatana Dharma's holy mutts in four corners of Bharat:
Jyothir Mutt (Badrikashrama) at Badrinath in northern India Himalayas with Atharva Veda.
Sarada Mutt at Sringeri in southern India with Yajur Veda.
Govardhan Mutt at Jaganath Puri in eastern India with Rig Veda.
Kalika Mutt at Dwarka in western India with Sama Veda.
All mutts were established by Adi Shankaracharya with Namboodri priests as caretakers. Sringeri Mutt, in Karnataka, created by Adi Shankaracharya is a place where Adi Shankaracharya spent 12 years of his 32 years of life, before he shed his mortal coil at Kedarnath temple. Adi Shankaracharya attained videha mukti ("freedom from embodiment") in Vadakkunnathan temple as per Kerala legend.
Adi Shankaracharya was well read in the Vedas and he frequently debated scholars from various philosophical schools. Adi Shankaracharya's masterful debates refute all other schools of thought.
There are 9 schools of philosophy in Bharat – 6 are astik आस्तिक (believe in Vedas; naya न्याय, vaiseshika वैशेषिक, purva mimamsa पूर्वमीमांसा, uttara mimamsa उत्तरमीमांसा, sankhya सांख्य, yoga योग) and 3 are nastik नास्तिक (don’t believe in Vedas - charvaka, jain, buddhist). In Buddhism there are 4 schools of thought – Vaibhashik (सर्वास्तिवाद-वैभाषिक or वैभाषिक), Sautrāntika (सौत्रान्तिक), madhyamaka (माध्यमक) and shunyata (शून्यता).
The naya न्याय school is well versed in logic. Nyaya philosophy has 4 kinds of non-existence: praga bhav प्रगा भव (prior non-existence), Pradhvamsa bhav प्रध्वंस भव (posterior non-existence), Atyanta bhav अत्यन्त भव (total non-existence), anyanoya bhav अन्योन्याभाव (mutual non existence, also called bheda - difference). They define end of प्रगा भव is birth and start of प्रध्वंस भव is death.
In Santana Dharma there is nothing called creation, it is a cycle and it is endless. There is shrishti सृष्टि creation and pralay प्रलय destruction cycles. There is no first living being in the classical way of thinking. By Sankhya, things manifest (shrishti) from potential form. This is clearly stated in BhagavadGita.
BhagavadGita 9.7, 9.8
सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् | कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् || 7||
प्रकृतिं स्वामवष्टभ्य विसृजामि पुन: पुन: | भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् || 8||
sarva-bhūtāni kaunteya prakṛitiṁ yānti māmikām kalpa-kṣhaye punas tāni kalpādau visṛijāmyaham
prakṛitiṁ svām avaṣhṭabhya visṛijāmi punaḥ punaḥ bhūta-grāmam imaṁ kṛitsnam avaśhaṁ prakṛiter vaśhāt
At the end of one kalp, all living beings merge into My primordial material energy. At the beginning of the next creation, O son of Kunti, I manifest them again. Presiding over My material energy, I generate these myriad forms again and again, in accordance with the force of their natures.
One of the debating points is about creation and the following Upanishad is cited whereby it states, "There was nothing whatsoever here in the beginning".
Brihadaranyaka Upanishad 1.1.1
नैवेह किंचनाग्र आसीत् naiveha kiṃcanāgra āsīt
There was nothing whatsoever here in the beginning.
In the beginning (agra – before) nothing was there. Rig Veda nasadiya sutra also state this. Some claim that since nothing was there, there is no cause (कारण असत्वादि karana asatvadi). Some others say before creation there was no effect (कार्य असत्वादि karya asatvadi). However in Vedantic thought, there is always a sakshi and before shristi there is a cause (कारण अस्ति).
In Vedantic thought, nothing is by accident or automatic. There is cause (कारण) and effect (कार्य). Two causes are talked about - Nimmita karan (efficient cause निमित्त कारण) and upadana karan (material cause उपादान कारण). Nimmita karan (efficient cause निमित्त कारण) is defined as that which gives shape. Potter is Nimmita karan for pot and for an individual body it is karm phal that gave shape to the body. Upadana karan which by taking some effort comes about and after destruction of the action or karm, you get the upadana karan, e.g. pot destroyed is mud and mud is the upadana/material cause. Another example is when the human body is destroyed, the upadana/material cause is 5 elements - panchabutas.
There is object, gyata (knower) and gyan and the tripuţi त्रिपुटी (trio) are required for knowledge. The Vedantic thought accepts this notion of tripuţi त्रिपुटी. In the Shanik-Vigyan-wadi शणिकाविज्ञानवादि school of Buddhism tripuţi त्रिपुटी are independent without any connection. For example understanding a flower is separate than a pot. Every thing in a Shanika शणिका is perceived and the previous shanika शणिका has no connection to the next. Only cognition for the शणिकाविज्ञानवादि and they say in a dream there are only thoughts. The शणिकाविज्ञानवादि concludes that there are no world, no object, only cognition and a series of disconnected non-continuous cognitions.
However there is a distinction for Vedantic thought, since, there is Pratyabighya प्रत्यभिज्ञाय (re-cognition). We seem to recall the past using rememberance and perception. Since "I" is continued existence, it allows for perception and rememberance together as recognition for the individual and "I". Tripuţi त्रिपुटी always has an "I" according to Vedantic thought. The same "I" is in dream and deep sleep. Adi Shankaracharya says that, "There is no total absence, it is Brahman (sakshi) and potential for creation of the world".
So even though there was "nothing whatsoever" in the beginning there is Brahman (sakshi) present at creation time. Other schools of thought completely ignore this key point.
Another classic debating point used is the pot and clay example. Clay is considered the cause and potter's effort created the pot. However, the question arises was the pot existing in clay prior to potter making the pot. In Vedantic thought the potential of pot exists in clay.
Adi Shankaracharya makes the following 5 points to prove the existence of pot in clay:
1. abhivyakthi lingath vad अभिव्यक्ति लिङ्गतवद् (manifestation of cause as an effect)
The shape of clay is initially a lump. The potter can remove this shape and create a pot. Like darkness is an obstacle pratibandh प्रतिबन्ध् and did not reveal the clay, it required light, similarly the lump of clay did not reveal the pot. It required the effort of a potter to make a pot out of the lump, since clay can take any form.
2. vipratisedhyat विप्रतिषेध (conflict of two rules of equal strength)
take the phrase ghata bhavisthi घट भविष्यति (pot existence is in the future); the pot’s existence is at stake, not about future. If pot does not exist, then future of the pot is absurd. The pot is talked about at the current time and it has a potential to be made out clay. We cannot make something out of nothing. To understand this we examine existence. Existence is of two kinds – functional and real. Functional existence (karm kriya kartavyam कर्म क्रिया कर्तव्यं) means without form and is without action. Something exists in potential form, e.g., when you are well versed in singing and not singing now, you cannot conclude a singer is not there. Yes, it takes some action to sing.
3. saravagya gyan apramanyath सर्वज्ञ (omniscient) ज्ञान अप्रमाणयत् (immeasurable)
Ishvar and yogis have knowledge of past, present and future. Future must be in potential form. Remember cycles and manifestation.
Bhagavad Gita 7.26
वेदाहं समतीतानि वर्तमानानि चार्जुन | भविष्याणि च भूतानि मां तु वेद न कश्चन || 26||
vedaham samatitani vartamanani cha arjuna bhavishyani cha bhutani mam tu veda na kashchana
O Arjun, I know of past, present, and future, and I also know all living beings; but Me no one knows.
4. abhavathvad अभवत् (non-existence)
There is "bhav" in all nyaya 4 kinds of non-existence (प्रगा भव, प्रध्वंस भव, अत्यन्त भव, अन्योन्याभाव) but it is अभव (non-existence). Adi Shankara says that, "There is no total absence, it is Brahman (sakshi) and potential for creation of the world".
5. Asat sambandh abhavath असत् संबन्ध् अभवत्.
When the pot was not existent (according to the nyaya school), the potter worked with clay to turn it into a pot. The potter is using a shape in the mind (as a concept) with the clay to make a pot. Now, this pot shape exists in the mind of the potter and so does the clay. Two things are now proven to exist - the shape in the mind of the potter and the actual clay. Two things exist and can be amalgamated properly since they exist. However the nyaya school said that there never existed a pot prior to clay. If the shape never existed then amalgamating one that never existed with one that exists (the clay) is not feasible. Shristiyah karyam asti after pralay the entire world is still in some form, all the prarabdha प्रारब्ध is stored and replayed.
Adi Shankara ("bestower of happiness") Acharya was born in Kaladi, Kerala around 500 BC. Adi Shankaracharya was a Kerala Namboodri, who were entrusted with chanting the Vedas, Upanishads of Bharat. One of Santana Dharma's greatest stalwart is Adi Shankaracharya. He composed 240 stotras, prakaran granthas, introductory books such as Upadesh Sahasri, Vivek Chudamani, Aparokshanubhuti etc., in all eighty books. Adi Shankaracharya commented on the Brahma Sutras and many Upanishads. Adi Shankaracharya established Sanatana Dharma's holy mutts in four corners of Bharat:
Jyothir Mutt (Badrikashrama) at Badrinath in northern India Himalayas with Atharva Veda.
Sarada Mutt at Sringeri in southern India with Yajur Veda.
Govardhan Mutt at Jaganath Puri in eastern India with Rig Veda.
Kalika Mutt at Dwarka in western India with Sama Veda.
All mutts were established by Adi Shankaracharya with Namboodri priests as caretakers. Sringeri Mutt, in Karnataka, created by Adi Shankaracharya is a place where Adi Shankaracharya spent 12 years of his 32 years of life, before he shed his mortal coil at Kedarnath temple. Adi Shankaracharya attained videha mukti ("freedom from embodiment") in Vadakkunnathan temple as per Kerala legend.
Adi Shankaracharya was well read in the Vedas and he frequently debated scholars from various philosophical schools. Adi Shankaracharya's masterful debates refute all other schools of thought.
There are 9 schools of philosophy in Bharat – 6 are astik आस्तिक (believe in Vedas; naya न्याय, vaiseshika वैशेषिक, purva mimamsa पूर्वमीमांसा, uttara mimamsa उत्तरमीमांसा, sankhya सांख्य, yoga योग) and 3 are nastik नास्तिक (don’t believe in Vedas - charvaka, jain, buddhist). In Buddhism there are 4 schools of thought – Vaibhashik (सर्वास्तिवाद-वैभाषिक or वैभाषिक), Sautrāntika (सौत्रान्तिक), madhyamaka (माध्यमक) and shunyata (शून्यता).
The naya न्याय school is well versed in logic. Nyaya philosophy has 4 kinds of non-existence: praga bhav प्रगा भव (prior non-existence), Pradhvamsa bhav प्रध्वंस भव (posterior non-existence), Atyanta bhav अत्यन्त भव (total non-existence), anyanoya bhav अन्योन्याभाव (mutual non existence, also called bheda - difference). They define end of प्रगा भव is birth and start of प्रध्वंस भव is death.
In Santana Dharma there is nothing called creation, it is a cycle and it is endless. There is shrishti सृष्टि creation and pralay प्रलय destruction cycles. There is no first living being in the classical way of thinking. By Sankhya, things manifest (shrishti) from potential form. This is clearly stated in BhagavadGita.
BhagavadGita 9.7, 9.8
सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् | कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् || 7||
प्रकृतिं स्वामवष्टभ्य विसृजामि पुन: पुन: | भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् || 8||
sarva-bhūtāni kaunteya prakṛitiṁ yānti māmikām kalpa-kṣhaye punas tāni kalpādau visṛijāmyaham
prakṛitiṁ svām avaṣhṭabhya visṛijāmi punaḥ punaḥ bhūta-grāmam imaṁ kṛitsnam avaśhaṁ prakṛiter vaśhāt
At the end of one kalp, all living beings merge into My primordial material energy. At the beginning of the next creation, O son of Kunti, I manifest them again. Presiding over My material energy, I generate these myriad forms again and again, in accordance with the force of their natures.
One of the debating points is about creation and the following Upanishad is cited whereby it states, "There was nothing whatsoever here in the beginning".
Brihadaranyaka Upanishad 1.1.1
नैवेह किंचनाग्र आसीत् naiveha kiṃcanāgra āsīt
There was nothing whatsoever here in the beginning.
In the beginning (agra – before) nothing was there. Rig Veda nasadiya sutra also state this. Some claim that since nothing was there, there is no cause (कारण असत्वादि karana asatvadi). Some others say before creation there was no effect (कार्य असत्वादि karya asatvadi). However in Vedantic thought, there is always a sakshi and before shristi there is a cause (कारण अस्ति).
In Vedantic thought, nothing is by accident or automatic. There is cause (कारण) and effect (कार्य). Two causes are talked about - Nimmita karan (efficient cause निमित्त कारण) and upadana karan (material cause उपादान कारण). Nimmita karan (efficient cause निमित्त कारण) is defined as that which gives shape. Potter is Nimmita karan for pot and for an individual body it is karm phal that gave shape to the body. Upadana karan which by taking some effort comes about and after destruction of the action or karm, you get the upadana karan, e.g. pot destroyed is mud and mud is the upadana/material cause. Another example is when the human body is destroyed, the upadana/material cause is 5 elements - panchabutas.
There is object, gyata (knower) and gyan and the tripuţi त्रिपुटी (trio) are required for knowledge. The Vedantic thought accepts this notion of tripuţi त्रिपुटी. In the Shanik-Vigyan-wadi शणिकाविज्ञानवादि school of Buddhism tripuţi त्रिपुटी are independent without any connection. For example understanding a flower is separate than a pot. Every thing in a Shanika शणिका is perceived and the previous shanika शणिका has no connection to the next. Only cognition for the शणिकाविज्ञानवादि and they say in a dream there are only thoughts. The शणिकाविज्ञानवादि concludes that there are no world, no object, only cognition and a series of disconnected non-continuous cognitions.
However there is a distinction for Vedantic thought, since, there is Pratyabighya प्रत्यभिज्ञाय (re-cognition). We seem to recall the past using rememberance and perception. Since "I" is continued existence, it allows for perception and rememberance together as recognition for the individual and "I". Tripuţi त्रिपुटी always has an "I" according to Vedantic thought. The same "I" is in dream and deep sleep. Adi Shankaracharya says that, "There is no total absence, it is Brahman (sakshi) and potential for creation of the world".
So even though there was "nothing whatsoever" in the beginning there is Brahman (sakshi) present at creation time. Other schools of thought completely ignore this key point.
Another classic debating point used is the pot and clay example. Clay is considered the cause and potter's effort created the pot. However, the question arises was the pot existing in clay prior to potter making the pot. In Vedantic thought the potential of pot exists in clay.
Adi Shankaracharya makes the following 5 points to prove the existence of pot in clay:
1. abhivyakthi lingath vad अभिव्यक्ति लिङ्गतवद् (manifestation of cause as an effect)
The shape of clay is initially a lump. The potter can remove this shape and create a pot. Like darkness is an obstacle pratibandh प्रतिबन्ध् and did not reveal the clay, it required light, similarly the lump of clay did not reveal the pot. It required the effort of a potter to make a pot out of the lump, since clay can take any form.
2. vipratisedhyat विप्रतिषेध (conflict of two rules of equal strength)
take the phrase ghata bhavisthi घट भविष्यति (pot existence is in the future); the pot’s existence is at stake, not about future. If pot does not exist, then future of the pot is absurd. The pot is talked about at the current time and it has a potential to be made out clay. We cannot make something out of nothing. To understand this we examine existence. Existence is of two kinds – functional and real. Functional existence (karm kriya kartavyam कर्म क्रिया कर्तव्यं) means without form and is without action. Something exists in potential form, e.g., when you are well versed in singing and not singing now, you cannot conclude a singer is not there. Yes, it takes some action to sing.
3. saravagya gyan apramanyath सर्वज्ञ (omniscient) ज्ञान अप्रमाणयत् (immeasurable)
Ishvar and yogis have knowledge of past, present and future. Future must be in potential form. Remember cycles and manifestation.
Bhagavad Gita 7.26
वेदाहं समतीतानि वर्तमानानि चार्जुन | भविष्याणि च भूतानि मां तु वेद न कश्चन || 26||
vedaham samatitani vartamanani cha arjuna bhavishyani cha bhutani mam tu veda na kashchana
O Arjun, I know of past, present, and future, and I also know all living beings; but Me no one knows.
4. abhavathvad अभवत् (non-existence)
There is "bhav" in all nyaya 4 kinds of non-existence (प्रगा भव, प्रध्वंस भव, अत्यन्त भव, अन्योन्याभाव) but it is अभव (non-existence). Adi Shankara says that, "There is no total absence, it is Brahman (sakshi) and potential for creation of the world".
5. Asat sambandh abhavath असत् संबन्ध् अभवत्.
When the pot was not existent (according to the nyaya school), the potter worked with clay to turn it into a pot. The potter is using a shape in the mind (as a concept) with the clay to make a pot. Now, this pot shape exists in the mind of the potter and so does the clay. Two things are now proven to exist - the shape in the mind of the potter and the actual clay. Two things exist and can be amalgamated properly since they exist. However the nyaya school said that there never existed a pot prior to clay. If the shape never existed then amalgamating one that never existed with one that exists (the clay) is not feasible. Shristiyah karyam asti after pralay the entire world is still in some form, all the prarabdha प्रारब्ध is stored and replayed.