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Tradition, Culture, Religion & Law in Indian Society
Re: Tradition, Culture, Religion & Law in Indian Society
ज्ञानम
ज्ञानम knowledge is an intriguing thing, since there is poor understanding of how ज्ञानम is obtained. For the जीव Jiva in the व्यावहारिक vyāvahārika जगत् world, knowing objects require ज्ञान gyana (knowledge), ज्ञातृ gatru (knower) and ज्ञेय gyaya (known or the object). Senses are used to get to knowledge, using प्रत्यक्ष प्रमाण pratyaksha pramana (direct knowledge through senses प्रमाण). Let us assume you need to know object A.
त्रिपुटी the triad is involved for seeing an object - a light source, a दृश्य object and द्रष्टा an observer. In the classic sense, light falls upon the object, reflects from the object and the observer receives the reflection of the light. The द्रष्टा drashta seer / observer is different than the object दृश्य dhrisya seen, they are two different things. When the दृश्य dhrisya object is seen, then the द्रष्टा can see the fine details of दृश्य and pervade the entire दृश्य by close observation. The दृश्य dhrisya is now “objectified”.
For जीव Jiva, the reflection of light is interpreted in the मनः mind. The दृश्य dhrisya by तन्मात्र fire and ज्ञानेन्द्रिय चक्षु eyes is known in मनः mind. The जीव Jiva द्रष्टा pervades the दृश्य dhrisya and within मनः mind the दृश्य dhrisya is “objectified”. By “objectified” it is “known”and we also mean a वृत्ति thought is created for the दृश्य dhrisya and the information is filed away in the मनः mind. The next time the same दृश्य dhrisya is seen then there is lookup by वृत्ति thought associated with the previous instance of दृश्य dhrisya seen.
So the basics of knowing any object involves a light source for illumination and an observer. However, objects are known by वृत्ति thought alone. Seeing object A is only by the वृत्ति thought and knowing object A is knowing the वृत्ति thought of “A” in the mind. Even unknown objects, requires a वृत्ति thought of "unknown" and then upon दृश्य dhrisya, more वृत्ति thoughts are created to try to understand the "unknown" object.
ब्रह्मन् Brahman - from बृह धातु – big, expand is defined as परिच्छेद सामान्य अभावत्त्वात् ब्रह्मत्त्वं. No limitation of object, time and space is ब्रह्मन् Brahman by definition. With द्रष्टा ब्रह्मन् Brahman being दिव्यम् self-effulgent, a light source is not needed. The द्रष्टा ब्रह्मन् drashta brahman is not in space but can see as दृश्य dhrisya the entire जगत् world/universe, which appears as माया maya upon that unchanging ब्रह्मन् Brahman. The द्रष्टा ब्रह्मन् observer is different than the object दृश्य dhrisya seen, they are two different things. Similarly the द्रष्टा ब्रह्मन् can observe across time of entire जगत् world/universe. The दिव्यम् of ब्रह्मन् is not limited by time and space. It illumines all including the जीव Jiva. Actually the दिव्यम् of ब्रह्मन् is also reflected in माया which is a छाया shadow of ब्रह्मन् brahman.
जीव Jiva’s मनः mind is a medium for reflection, but the medium itself is tainted with 3 gunas, inert material and with its own bodies of स्थूलशरीर (gross body), सूक्ष्मशरीर (sutle body) and कारणशारिर (causal body). Each जीव मनः mind is different. The जीव Jiva has वृत्ति thought of the “body” as self identification and the only illuminating light on the inside is दिव्यम् of ब्रह्मन् brahman. The मनः mind is a medium for reflection and the दिव्यम् of ब्रह्मन् is reflected so that the मनः mind can establish its own existence as a thought as “I” exist.
Actually there are two thoughts – one in the वृत्ति thought of space and one वृत्ति thought of “body”. Reflected light चिदाभास chidabas is from दिव्यम् of ब्रह्मन् or चित् (original consciousness) or शुद्ध चैतन्य shudh chaitanya. The चिदाभास chidabas reflected light in the thought of “the body” is the जीवभाव Jiva Bhav (nature). The knower of the वृत्ति thoughts is ब्रह्मन् Brahman, and since the जीव Jiva’s मनः mind is involved, the जीव Jiva can interpret the वृत्ति thought as being “I” in चिदाभास Chidabasa reflected दिव्यम् of ब्रह्मन् brahman. If you know the above then the culprit is your mind which pretends its own existence separate from the rest while being a mere reflector of दिव्यम् in the मनः mind.
You have effectively reflected “ज्ञानम knowledge” of the वृत्ति thought. We concluded earlier that to know an object A is to have a वृत्ति thought of object A. The light on the inside is दिव्यम् of ब्रह्मन् brahman, because मनः mind is an inert substance. Even the cognition of दृश्य dhrisya of object A, occurs via चक्षु chaksu eyes and tanmatra is involved in interpreting the vision. The वृत्ति thought of object A is now "known" via reflected दिव्यम् of ब्रह्मन् brahman, which reveals a facet of ज्ञानम knowledge to the मनः mind. The मनः mind being inert and having त्रिगुण TriGuna, each object reveals differing ज्ञानम knowledge for the जीव Jiva. This inert मनः mind is not the originator of ज्ञानम knowledge, it is reflection of दिव्यम् of ब्रह्मन् brahman that gets a facet of ज्ञानम knowledge of object A. The मनः mind stores the information in memory for later recall. For the same object differing ज्ञानम knowledge is possible for differing जीव Jiva, thereby introducing confusion about what is ज्ञानम knowledge in the जगत् world itself!
Two aspect of knowledge – one is non-changing (like the light shining on objects) and the other is changing aspect. For जीव Jiva ज्ञानम knowledge of objects comes and goes based on वृत्ति thought. वृत्ति thought is like waves on an ocean's water. The reflected knowledge from that unchanging knowledge is what your mind perceives. We make the reflected knowledge as real, the वृत्ति thought becomes real for you. We never pause to think that the thought’s knowledge is reflected knowledge. In this जगत् jagat, the जीव Jiva is caught with objects, space, time, etc., all of them are identified by वृत्ति thought of each one of them. They come and go in the मनः mind. The जीव Jiva is catching certain nuggets of ज्ञानम knowledge which is limited in scope. Some get a facet that could be revealing and novel for the जगत् jagat. You sometimes think about the object and some other facet of ज्ञानम knowledge is revealed directly in your मनः mind. In the shower you get a brain wave with an “eureka” moment perhaps.
That दिव्यम् of ब्रह्मन् brahman is all knowing at all times. The entire cosmos runs on such ज्ञानम knowledge. Understanding the unchanging knowledge aspect brings one to सत्यं ज्ञानम अनन्तं ब्रह्म Satyam, Gyanam Anantam Brahman. Knowledge of Self is the great ज्ञानत्वं there is about ज्ञानम knowledge. There is no knower, no known relationship, दृश्य object and द्रष्टा an observer are one and the same. Only ignorance is preventing your knowing of the ब्रह्मन् Brahman. You are the चित् the orginal consciousness!
Avatar Lord Rama asks Hanuman, “who are you”? Hanuman says at the gross body level I am your slave; at the mind level I am Jiva an अंश ansh/part of you; At the Self, I am you only. As you can discern, Hanuman was learned sage, a vanara (denizen of the forest) he had taken वनवास vanavas, not a Monkey as depicted in Bharat.
ज्ञानम knowledge is an intriguing thing, since there is poor understanding of how ज्ञानम is obtained. For the जीव Jiva in the व्यावहारिक vyāvahārika जगत् world, knowing objects require ज्ञान gyana (knowledge), ज्ञातृ gatru (knower) and ज्ञेय gyaya (known or the object). Senses are used to get to knowledge, using प्रत्यक्ष प्रमाण pratyaksha pramana (direct knowledge through senses प्रमाण). Let us assume you need to know object A.
त्रिपुटी the triad is involved for seeing an object - a light source, a दृश्य object and द्रष्टा an observer. In the classic sense, light falls upon the object, reflects from the object and the observer receives the reflection of the light. The द्रष्टा drashta seer / observer is different than the object दृश्य dhrisya seen, they are two different things. When the दृश्य dhrisya object is seen, then the द्रष्टा can see the fine details of दृश्य and pervade the entire दृश्य by close observation. The दृश्य dhrisya is now “objectified”.
For जीव Jiva, the reflection of light is interpreted in the मनः mind. The दृश्य dhrisya by तन्मात्र fire and ज्ञानेन्द्रिय चक्षु eyes is known in मनः mind. The जीव Jiva द्रष्टा pervades the दृश्य dhrisya and within मनः mind the दृश्य dhrisya is “objectified”. By “objectified” it is “known”and we also mean a वृत्ति thought is created for the दृश्य dhrisya and the information is filed away in the मनः mind. The next time the same दृश्य dhrisya is seen then there is lookup by वृत्ति thought associated with the previous instance of दृश्य dhrisya seen.
So the basics of knowing any object involves a light source for illumination and an observer. However, objects are known by वृत्ति thought alone. Seeing object A is only by the वृत्ति thought and knowing object A is knowing the वृत्ति thought of “A” in the mind. Even unknown objects, requires a वृत्ति thought of "unknown" and then upon दृश्य dhrisya, more वृत्ति thoughts are created to try to understand the "unknown" object.
ब्रह्मन् Brahman - from बृह धातु – big, expand is defined as परिच्छेद सामान्य अभावत्त्वात् ब्रह्मत्त्वं. No limitation of object, time and space is ब्रह्मन् Brahman by definition. With द्रष्टा ब्रह्मन् Brahman being दिव्यम् self-effulgent, a light source is not needed. The द्रष्टा ब्रह्मन् drashta brahman is not in space but can see as दृश्य dhrisya the entire जगत् world/universe, which appears as माया maya upon that unchanging ब्रह्मन् Brahman. The द्रष्टा ब्रह्मन् observer is different than the object दृश्य dhrisya seen, they are two different things. Similarly the द्रष्टा ब्रह्मन् can observe across time of entire जगत् world/universe. The दिव्यम् of ब्रह्मन् is not limited by time and space. It illumines all including the जीव Jiva. Actually the दिव्यम् of ब्रह्मन् is also reflected in माया which is a छाया shadow of ब्रह्मन् brahman.
जीव Jiva’s मनः mind is a medium for reflection, but the medium itself is tainted with 3 gunas, inert material and with its own bodies of स्थूलशरीर (gross body), सूक्ष्मशरीर (sutle body) and कारणशारिर (causal body). Each जीव मनः mind is different. The जीव Jiva has वृत्ति thought of the “body” as self identification and the only illuminating light on the inside is दिव्यम् of ब्रह्मन् brahman. The मनः mind is a medium for reflection and the दिव्यम् of ब्रह्मन् is reflected so that the मनः mind can establish its own existence as a thought as “I” exist.
Actually there are two thoughts – one in the वृत्ति thought of space and one वृत्ति thought of “body”. Reflected light चिदाभास chidabas is from दिव्यम् of ब्रह्मन् or चित् (original consciousness) or शुद्ध चैतन्य shudh chaitanya. The चिदाभास chidabas reflected light in the thought of “the body” is the जीवभाव Jiva Bhav (nature). The knower of the वृत्ति thoughts is ब्रह्मन् Brahman, and since the जीव Jiva’s मनः mind is involved, the जीव Jiva can interpret the वृत्ति thought as being “I” in चिदाभास Chidabasa reflected दिव्यम् of ब्रह्मन् brahman. If you know the above then the culprit is your mind which pretends its own existence separate from the rest while being a mere reflector of दिव्यम् in the मनः mind.
You have effectively reflected “ज्ञानम knowledge” of the वृत्ति thought. We concluded earlier that to know an object A is to have a वृत्ति thought of object A. The light on the inside is दिव्यम् of ब्रह्मन् brahman, because मनः mind is an inert substance. Even the cognition of दृश्य dhrisya of object A, occurs via चक्षु chaksu eyes and tanmatra is involved in interpreting the vision. The वृत्ति thought of object A is now "known" via reflected दिव्यम् of ब्रह्मन् brahman, which reveals a facet of ज्ञानम knowledge to the मनः mind. The मनः mind being inert and having त्रिगुण TriGuna, each object reveals differing ज्ञानम knowledge for the जीव Jiva. This inert मनः mind is not the originator of ज्ञानम knowledge, it is reflection of दिव्यम् of ब्रह्मन् brahman that gets a facet of ज्ञानम knowledge of object A. The मनः mind stores the information in memory for later recall. For the same object differing ज्ञानम knowledge is possible for differing जीव Jiva, thereby introducing confusion about what is ज्ञानम knowledge in the जगत् world itself!
Two aspect of knowledge – one is non-changing (like the light shining on objects) and the other is changing aspect. For जीव Jiva ज्ञानम knowledge of objects comes and goes based on वृत्ति thought. वृत्ति thought is like waves on an ocean's water. The reflected knowledge from that unchanging knowledge is what your mind perceives. We make the reflected knowledge as real, the वृत्ति thought becomes real for you. We never pause to think that the thought’s knowledge is reflected knowledge. In this जगत् jagat, the जीव Jiva is caught with objects, space, time, etc., all of them are identified by वृत्ति thought of each one of them. They come and go in the मनः mind. The जीव Jiva is catching certain nuggets of ज्ञानम knowledge which is limited in scope. Some get a facet that could be revealing and novel for the जगत् jagat. You sometimes think about the object and some other facet of ज्ञानम knowledge is revealed directly in your मनः mind. In the shower you get a brain wave with an “eureka” moment perhaps.
That दिव्यम् of ब्रह्मन् brahman is all knowing at all times. The entire cosmos runs on such ज्ञानम knowledge. Understanding the unchanging knowledge aspect brings one to सत्यं ज्ञानम अनन्तं ब्रह्म Satyam, Gyanam Anantam Brahman. Knowledge of Self is the great ज्ञानत्वं there is about ज्ञानम knowledge. There is no knower, no known relationship, दृश्य object and द्रष्टा an observer are one and the same. Only ignorance is preventing your knowing of the ब्रह्मन् Brahman. You are the चित् the orginal consciousness!
Avatar Lord Rama asks Hanuman, “who are you”? Hanuman says at the gross body level I am your slave; at the mind level I am Jiva an अंश ansh/part of you; At the Self, I am you only. As you can discern, Hanuman was learned sage, a vanara (denizen of the forest) he had taken वनवास vanavas, not a Monkey as depicted in Bharat.
Re: Tradition, Culture, Religion & Law in Indian Society
प्रमातृता
To acquire knowledge of “something” you need प्रमाण pramana, means of knowledge, a प्रमातृ pramatru subject who gets the प्रमा prama knowledge from a प्रमेय prameya object. प्रमातृता is understanding or perception or प्रत्यक्ष pratyaskh gained by the process. Previously we examined ज्ञानम knowledge in some depth.
The physical जगत् world is filled with objects which is a creation of माया Maya and ईश्वर Ishvar. माया maya is a बिम्बो reflection of ब्रह्मन् Brahman and an integral property of ब्रह्मन् Brahman. No ब्रह्मन् Brahman no माया maya. ब्रह्मन् Brahman reflection on the सत्त्व प्रधान प्रकृति pure pradhan prakriti yielded सर्वज्ञ all knowing ईश्वर Ishvar. Since सत्त्व is of सत्वात् सञ्जायते ज्ञानम् the nature of knowledge ईश्वर Ishvar will be in control of things. ईश्वर is aware of its own nature of सत चित् आनंद due to सत्त्व प्रधान and therefore is more सर्वज्ञता omniscient or सर्वज्ञ knowing everything. Note that ईश्वर Ishvar has emerged from माया Maya. From रजः प्रधान प्रकृति also known as मलिन सत्त्व with तमो and रजः गुण inherent the बिम्बो reflection of ब्रह्मन् Brahman yields जीव Jiva in जगत् world. The जीव Jiva and ईश्वर Ishvar are products of माया maya and effectively quite similar. The only difference is जीव Jiva has more तमो and रजः गुण and is not in control compared to ईश्वर Ishvar being more सत्त्व गुण and having control. With pralay, all of them are unmanifested.
The following are taken from आदि शङ्कराचार्य Adi Shankacharya’s उपदेशसाहस्री Upadeśa sāhasrī (thousand teachings) and his disciple सुरेश्वराचार्य Sureśvarācārya commentary in मानसोल्लास (mind rejoicing) Manasollasa on दक्षिणामूर्ति स्तोत्र Dakṣiṇamūrti-Stotra and from पञ्चदशी Panchadasi.
Now ईश्वर Ishvar and जीव Jiva are responsible for जगत् world. How is this true? Imagine someone wanting a house. They conjure up possible configuration, design, amenities for a comfortable enjoyable stay. After the thought process, the person, in charge of such desires, needs and wants, does not know how to build a house. They employ a contractor to go ahead after giving some money to the contractor. The contractor builds the house and when done, hands it over to the owner and goes away. Similarly ईश्वर Ishvar is the contractor for जगत् world and जीव Jiva is the person who wanted the house. Based on many accumulated karmas and their fruit (good or bad) the जीव Jiva collectively ordered the way (at least on this earth) they want their physical life to proceed. Contractor ईश्वर Ishvar created stuff (earth, air, land, water, oceans, mountains, rivers, etc.) for all the जीव Jivas. Note the जीव Jiva are all sentient moving creatures powered by रजः गुण and lots of तमो गुण attached. Ignorance is in-built into the जीव Jiva and they have their karma backlog and संस्कार samskari life. ईश्वर knows simultaneously all the जीव Jivas karmas and their fruits. The entire collection of physical objects in जगत् world are for the enjoyment of जीव Jiva and the जीव Jiva needs to know them in order to understand, relate and enjoy them.
प्रमातृता understanding or perception of objects requires some elaboration. For the same object, differing जीव Jiva have differing प्रमातृता because of the mind. The consciousness-existence-knowledge is ever present and its reflection is at play throughout the जगत् world. The मनः mind in physical form is inert tainted with त्रिगुण 3 gunas. Knowing an object implies a वृत्ति thought. The चिदाभास reflection of दिव्यम् divyam of ब्रह्मन् Brahman reveals a facet of ज्ञानम knowledge of the object. Since the मनः mind is the reflector, the facet reflected is different for each जीव Jiva and its selective meaning अर्थाकारा प्रदृश्यते revealed. Take a few examples. A gem when seen by 3 जीव Jiva, the प्रमातृता are different - one likes the gem, in another there is hatred towards the gem, and in yet another there is complete indifference towards the gem. In a different example, a woman is viewed differently based on relationships with other जीव Jiva – mother, sister, wife, sister-in-law and so on. Personal संस्कार samskar and वासना vasanas proclivities/obsessions taint the view by जीव Jiva and therefore there is selective meaning अर्थाकारा प्रदृश्यते revealed.
पञ्चदशी ४.३० ४.३१
मातुर्मानाभिनिष्पत्तिर्निष्पन्नं मेयमेति तत् । मेयाभिसंगतं तच्च मेयाभत्वं प्रपद्यते ॥ ३० ॥
सत्येवं विषयौ द्वौ स्तो घटौ मृण्मयधीमयौ । मृण्मयो मानमेयः स्यात्साक्षिभाष्यस्तु धीमयः ॥३१ ॥
सुरेश्वराचार्य Shri Sureshvar Acharya's commentary on the दक्षिणामूर्ति स्तोत्र Dakshināmūrtī Stotra in मानसोल्लास Manāsa-ullāsa is quoted in पञ्चदशी ४.३० ४.३१ :
From the मातुर् i.e., प्रमातृ pramatru subject, the मानाभि antah-karana निष्पत्ति nishpatthi emerges a thought, and proceeds towards the मेयमेति or प्रमेय prameya the object (of which you need knowledge). Once it pervades that object, it assumes the form of the object itself. This is where knowledge of the object takes place. Thus, from the Self the वृत्ति thought arises, and that वृत्ति vrtti is thrown out towards the object, which when it pervades, then takes one towards cognition of the object. The प्रमेय object of knowledge is thus known by the प्रमातृ knower, when the मेयाभि संगतं meyābhi-sangatam means of knowledge mixes with the object of knowledge. तत् thus, तच्च or by the प्रमाण means of knowledge, you get to know the मेयाभत्वं प्रपद्यते object.
In actual knowing of object there is some subtlety involved. Take a घट pot made of clay. It is clear upon seeing the घट pot one can conclude it is made of clay, this is the external view. However the same घट pot has an inner aspect revealed to the जीव Jiva, it could be, for instance, it is a great shape useful for some purpose, or it reminds the जीव Jiva of some other aspect like fine workmanship and so on. In the light of स्यात् साक्षि sakshi the inner घट pot is known. It is in the light of consciousness the वृत्ति thought of the घट pot is seen. This illumination yields the inner घट pot for which one appreciates the finer points of the घट pot. The “inner” part is different for each जीव Jiva and is influenced by the quality of mind and all previous experiences. So, effectively, for the घट pot every जीव Jiva gets to know the external clay knowledge but the inner knowledge revealed is different for different जीव Jiva.
Note: विद्यारण्य Vidyaranya, आदि शङ्कराचार्य Adi Shankacharya and सुरेश्वराचार्य Sureśvarācārya are Bharat’s intellectual giants who interpreted the Vedas and explained the enormous hidden information for the rest of us in the world. No where in the world you find such genius individuals and their writings endure to this day. We in Bharat owe them a lot and it is a sad fact that such material is not taught in schools. Just imagine if these topics were to be taught in school, highschool and college with clarity and proper explanation. Bharat could be transformed and regain its position as the Visvaguru of the world.
To acquire knowledge of “something” you need प्रमाण pramana, means of knowledge, a प्रमातृ pramatru subject who gets the प्रमा prama knowledge from a प्रमेय prameya object. प्रमातृता is understanding or perception or प्रत्यक्ष pratyaskh gained by the process. Previously we examined ज्ञानम knowledge in some depth.
The physical जगत् world is filled with objects which is a creation of माया Maya and ईश्वर Ishvar. माया maya is a बिम्बो reflection of ब्रह्मन् Brahman and an integral property of ब्रह्मन् Brahman. No ब्रह्मन् Brahman no माया maya. ब्रह्मन् Brahman reflection on the सत्त्व प्रधान प्रकृति pure pradhan prakriti yielded सर्वज्ञ all knowing ईश्वर Ishvar. Since सत्त्व is of सत्वात् सञ्जायते ज्ञानम् the nature of knowledge ईश्वर Ishvar will be in control of things. ईश्वर is aware of its own nature of सत चित् आनंद due to सत्त्व प्रधान and therefore is more सर्वज्ञता omniscient or सर्वज्ञ knowing everything. Note that ईश्वर Ishvar has emerged from माया Maya. From रजः प्रधान प्रकृति also known as मलिन सत्त्व with तमो and रजः गुण inherent the बिम्बो reflection of ब्रह्मन् Brahman yields जीव Jiva in जगत् world. The जीव Jiva and ईश्वर Ishvar are products of माया maya and effectively quite similar. The only difference is जीव Jiva has more तमो and रजः गुण and is not in control compared to ईश्वर Ishvar being more सत्त्व गुण and having control. With pralay, all of them are unmanifested.
The following are taken from आदि शङ्कराचार्य Adi Shankacharya’s उपदेशसाहस्री Upadeśa sāhasrī (thousand teachings) and his disciple सुरेश्वराचार्य Sureśvarācārya commentary in मानसोल्लास (mind rejoicing) Manasollasa on दक्षिणामूर्ति स्तोत्र Dakṣiṇamūrti-Stotra and from पञ्चदशी Panchadasi.
Now ईश्वर Ishvar and जीव Jiva are responsible for जगत् world. How is this true? Imagine someone wanting a house. They conjure up possible configuration, design, amenities for a comfortable enjoyable stay. After the thought process, the person, in charge of such desires, needs and wants, does not know how to build a house. They employ a contractor to go ahead after giving some money to the contractor. The contractor builds the house and when done, hands it over to the owner and goes away. Similarly ईश्वर Ishvar is the contractor for जगत् world and जीव Jiva is the person who wanted the house. Based on many accumulated karmas and their fruit (good or bad) the जीव Jiva collectively ordered the way (at least on this earth) they want their physical life to proceed. Contractor ईश्वर Ishvar created stuff (earth, air, land, water, oceans, mountains, rivers, etc.) for all the जीव Jivas. Note the जीव Jiva are all sentient moving creatures powered by रजः गुण and lots of तमो गुण attached. Ignorance is in-built into the जीव Jiva and they have their karma backlog and संस्कार samskari life. ईश्वर knows simultaneously all the जीव Jivas karmas and their fruits. The entire collection of physical objects in जगत् world are for the enjoyment of जीव Jiva and the जीव Jiva needs to know them in order to understand, relate and enjoy them.
प्रमातृता understanding or perception of objects requires some elaboration. For the same object, differing जीव Jiva have differing प्रमातृता because of the mind. The consciousness-existence-knowledge is ever present and its reflection is at play throughout the जगत् world. The मनः mind in physical form is inert tainted with त्रिगुण 3 gunas. Knowing an object implies a वृत्ति thought. The चिदाभास reflection of दिव्यम् divyam of ब्रह्मन् Brahman reveals a facet of ज्ञानम knowledge of the object. Since the मनः mind is the reflector, the facet reflected is different for each जीव Jiva and its selective meaning अर्थाकारा प्रदृश्यते revealed. Take a few examples. A gem when seen by 3 जीव Jiva, the प्रमातृता are different - one likes the gem, in another there is hatred towards the gem, and in yet another there is complete indifference towards the gem. In a different example, a woman is viewed differently based on relationships with other जीव Jiva – mother, sister, wife, sister-in-law and so on. Personal संस्कार samskar and वासना vasanas proclivities/obsessions taint the view by जीव Jiva and therefore there is selective meaning अर्थाकारा प्रदृश्यते revealed.
पञ्चदशी ४.३० ४.३१
मातुर्मानाभिनिष्पत्तिर्निष्पन्नं मेयमेति तत् । मेयाभिसंगतं तच्च मेयाभत्वं प्रपद्यते ॥ ३० ॥
सत्येवं विषयौ द्वौ स्तो घटौ मृण्मयधीमयौ । मृण्मयो मानमेयः स्यात्साक्षिभाष्यस्तु धीमयः ॥३१ ॥
सुरेश्वराचार्य Shri Sureshvar Acharya's commentary on the दक्षिणामूर्ति स्तोत्र Dakshināmūrtī Stotra in मानसोल्लास Manāsa-ullāsa is quoted in पञ्चदशी ४.३० ४.३१ :
From the मातुर् i.e., प्रमातृ pramatru subject, the मानाभि antah-karana निष्पत्ति nishpatthi emerges a thought, and proceeds towards the मेयमेति or प्रमेय prameya the object (of which you need knowledge). Once it pervades that object, it assumes the form of the object itself. This is where knowledge of the object takes place. Thus, from the Self the वृत्ति thought arises, and that वृत्ति vrtti is thrown out towards the object, which when it pervades, then takes one towards cognition of the object. The प्रमेय object of knowledge is thus known by the प्रमातृ knower, when the मेयाभि संगतं meyābhi-sangatam means of knowledge mixes with the object of knowledge. तत् thus, तच्च or by the प्रमाण means of knowledge, you get to know the मेयाभत्वं प्रपद्यते object.
In actual knowing of object there is some subtlety involved. Take a घट pot made of clay. It is clear upon seeing the घट pot one can conclude it is made of clay, this is the external view. However the same घट pot has an inner aspect revealed to the जीव Jiva, it could be, for instance, it is a great shape useful for some purpose, or it reminds the जीव Jiva of some other aspect like fine workmanship and so on. In the light of स्यात् साक्षि sakshi the inner घट pot is known. It is in the light of consciousness the वृत्ति thought of the घट pot is seen. This illumination yields the inner घट pot for which one appreciates the finer points of the घट pot. The “inner” part is different for each जीव Jiva and is influenced by the quality of mind and all previous experiences. So, effectively, for the घट pot every जीव Jiva gets to know the external clay knowledge but the inner knowledge revealed is different for different जीव Jiva.
Note: विद्यारण्य Vidyaranya, आदि शङ्कराचार्य Adi Shankacharya and सुरेश्वराचार्य Sureśvarācārya are Bharat’s intellectual giants who interpreted the Vedas and explained the enormous hidden information for the rest of us in the world. No where in the world you find such genius individuals and their writings endure to this day. We in Bharat owe them a lot and it is a sad fact that such material is not taught in schools. Just imagine if these topics were to be taught in school, highschool and college with clarity and proper explanation. Bharat could be transformed and regain its position as the Visvaguru of the world.
Re: Tradition, Culture, Religion & Law in Indian Society
वृत्ति
वृत्ति thought are like waves on an ocean, here मनः mind is the recepient of वृत्ति thought. Without वृत्ति thoughts appearing in मनः mind, the जीव Jiva will cease to exist and death implies no thought. The endless stream of वृत्ति thoughts happens to everyone and is considered the chatter experienced in मनः mind. The वृत्ति thoughts appear to be random and all kinds are possible due to त्रिगुण 3 gunas of तमस् रजस् सत्त्व गुण tamas rajas sattva guna. Sometimes they are related, some are due to past experiences, some are totally unconnected and surprises you, others are just far fetched and impossible. In the continuous train of thoughts (thinking) one’s proclivities/obsessions surface. These are biases introduced by जीव Jiva to tilt वृत्ति thoughts towards a certain aspect.
As you grow older, certain biases creep in due to the जगत् world. Your immediate family and customs / culture shape your thinking. If you are trained as a medical professional then the bias is towards medicine, similar for other professions. Young people especially children can surprise others with their completely unbiased way of thinking. The best ideas seem to come from those without a bias in thinking. A favorite technique used is brain storming on any topic. Here you are collecting various जीव Jiva वृत्ति thoughts on the same topic, in order to generate various ideas. The global set of all जीव Jiva वृत्ति thoughts provides an amazing diversity of ideas all due to त्रिगुण 3 gunas of तमस् रजस् सत्त्व गुण of मनः mind. You can think of the त्रिगुण 3 gunas as variation knobs for generating वृत्ति thoughts.
If we consider the realm of वृत्ति thoughts exclusively one can be involved in मनोराज्यं day dreaming. The वृत्ति thought in मनोराज्यं can lead to all kinds of situations for a जीव Jiva. Depending on the वृत्ति thought one can be triggered for happiness, sadness, anger, desire and many other emotional conditions. Just a वृत्ति thought in मनोराज्यं can cause a flood of other related वृत्ति thought, some related to each other or some past experiences, many unconnected and surprising, an avalance of emotions can be triggered and lead one down a path of no-return. When मनोराज्यं is coupled with sense objects the person can fantasize about bizzare things which could lead to some action which one regrets later. The Bhagavad Gita warns us about such conditions.
भगवद् गीता २.६२
ध्यायते विषयान्पुंसः सङ्गस्तेषूपजायते । सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते ॥ ६२ ॥
Dhyātyato viṣayān-puṁsaḥ saṁgas-teṣūpa-jāyate, saṁgāṭ-saṁjāyate kāmaḥ kāmāṭ-krodho’bhijāyate (62)
While contemplating on the objects of the senses, one develops attachment to them. Attachment leads to desire, and from desire arises anger.
We notice that वृत्ति thoughts come and go on the जीव Jiva and sometimes it leads to emotions which can trigger either good or bad consequences. The जीव Jiva for the most part remains the same. However, the वृत्ति thoughts could cause attachment to the thought itself and there is progression of emotions caused. Sense objects विषया are involved and then there are the वासना proclivites/obsessions hidden in मनः mind which drive the जीव Jiva to act. This can lead to clouding of judgement and lead to bewilderment, destruction of intellect and one can effectively be ruined.
भगवद् गीता २.६३
क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः । स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ ६३ ॥
krodhad bhavati sammohah sammohat smriti-vibhramah
smriti-bhranshad buddhi-nasho buddhi-nashat pranashyati
Anger leads to clouding of judgment, which results in bewilderment of memory. When memory is bewildered, the intellect gets destroyed; and when the intellect is destroyed, one is ruined.
Is there something that one can do to avoid going down the path of ruin. Yes, there is a path. वृत्ति thoughts appearing in मनः mind are like a play enacted on a screen. You the जीव Jiva are cognizing वृत्ति thoughts in the मनः mind and attaching yourself to this ephemeral concept called a वृत्ति thought. Like the ocean which has multifarious waves of all kinds, small and large, the जीव Jiva suddenly attaches to the वृत्ति thought with “ness” involved. It is now an entirely new personality created due to “My” object ness or “I” ness that is dragged into the equation. For example you may think about work and doing a project and suddenly the thought of the project becomes my project or I did the project. You are still the same जीव Jiva but the project has assumed great importance and there is attachment by you to the project. Now say someone claimed credit for the project, you recall that thought and suddenly anger swells up in you. A deep वासना of revenge comes back and you plot a course of action on that someone. Things go out of hand and you are ruined. How do you control yourself with such thoughts.
The trick is to treat वृत्ति thought as an object. You tell yourself, hey this was just वृत्ति thought and don’t attach yourself immediately to the वृत्ति thought. What this achieves is that you are not buffeted by वृत्ति thought like the wave on the ocean crashing into you. You view it calmly and objectively without making yourself as the subject of the वृत्ति thought. Instead of the वृत्ति thought controlling or possessing you, the alternate of you taking control of वृत्ति thought and managing it properly will lead you down a different path altogether. You recognize the वृत्ति thought, and after examining the वृत्ति thought then you dismiss the वृत्ति thought. You proceed onto other things. This great technique, सविकल्प समाधिना savikalp samadhina can be used in any environment you find yourself. When you objectify the वृत्ति thought and remove your “I ness/My Ness” to the वृत्ति thought then सविकल्प समाधिना happens. Say suppose your boss pesters you about project deadlines. You can view the thought calmly and objectively, explaining your viewpoint on why deadlines can be met or not and you move on. Don’t let the thought occupy and possess you. Commercial Ads that are bombarded everyday via media are made to trigger your attachment towards the product. If you don’t let that happen then you are in control of yourself and you defeat the purpose of the Ad and विजीयते conquer the मनः mind.
Previously we noted that any दृश्यं implies a वृत्ति thought. We can use the above technique of “objectifying” the वृत्ति thought and not making yourself the subject. In other words, you are not swayed by the दृश्यं nor do you get attached towards it. This neutrality and steadying yourself in जगत् world means that you are not swayed into dangerous paths. Everytime you see an object you recognize the thought and move on, दृश्यं नास्तीति dhrishyam nasthithi (mentally negated, removed), no attachment are necessary, no reactions that could sway you. If you practice this technique, then by using your knowledge of objects in जगत् world as मिथ्या mithya (present today, gone tomorrow) tells you that दृश्यं itself is मिथ्या mithya. गुरु वासिष्ठ Guru Vashista told Avatar रामा Rama in many ways this same message:
पञ्चदशी ४.६३
जिते तस्मिन् वृत्तिशून्यं मनस्तिष्ठति मूकवत् । एतत्पदं वशिष्ठेन रामाय बहुधेरितम् ॥ ४.६३ ॥
Jite tasmin vṛtti śūnyaṁ manastiṣṭhati mūkavat,
etat-padaṁ vasiṣṭhena rāmāya bahudhe ritam (4.63)
Sage Vashista in many ways told shishya Lord Ram about conditioning the mind of thoughts and thereby quietening the mind to zero level affects.
योग वासिष्ठ १.३.६ and in पञ्चदशी ४.६४
दृश्यं नास्तीति बोधेन मनसो दृश्यमार्जनम् । सम्पन्नं चेत्तदोत्पन्ना परा निर्वाणनिर्वृतिः ॥ ६४ ॥
Dṛśyaṁ nāstīti bodhena manaso dṛśyam ārjanam,
saṁpannaṁ cet tadut pannā parā nivārṇa nivṛrtiḥ (1.3.6 and 4.64)
Seeing दृश्यं (involves a वृत्ति thought) and using perfected knowledge of your mind to detach from the thought then you remove/erase (mithya object) and arise/spring to the Sat/Real or Existence which is nirvana.
By controlling yourself of वृत्ति thought and its affects by सम्पन्नं (that technique which has been well learnt/perfected), you are getting closer to that परा Supreme Self. Your perspective changes completely and you are never affected by the comings/goings on this जगत् world, they are mere events in a लीला Lila cosmic play. You become the silent observer, noting them but never getting attached. All emotions thus vanish (no attachment), all worldly things don’t affect you in any significant way and from चेत्तदोत्पन्ना within springs a new knowing of निर्वृतिः (negated thoughts) and you achieve निर्वाण nirvana.
वृत्ति thought are like waves on an ocean, here मनः mind is the recepient of वृत्ति thought. Without वृत्ति thoughts appearing in मनः mind, the जीव Jiva will cease to exist and death implies no thought. The endless stream of वृत्ति thoughts happens to everyone and is considered the chatter experienced in मनः mind. The वृत्ति thoughts appear to be random and all kinds are possible due to त्रिगुण 3 gunas of तमस् रजस् सत्त्व गुण tamas rajas sattva guna. Sometimes they are related, some are due to past experiences, some are totally unconnected and surprises you, others are just far fetched and impossible. In the continuous train of thoughts (thinking) one’s proclivities/obsessions surface. These are biases introduced by जीव Jiva to tilt वृत्ति thoughts towards a certain aspect.
As you grow older, certain biases creep in due to the जगत् world. Your immediate family and customs / culture shape your thinking. If you are trained as a medical professional then the bias is towards medicine, similar for other professions. Young people especially children can surprise others with their completely unbiased way of thinking. The best ideas seem to come from those without a bias in thinking. A favorite technique used is brain storming on any topic. Here you are collecting various जीव Jiva वृत्ति thoughts on the same topic, in order to generate various ideas. The global set of all जीव Jiva वृत्ति thoughts provides an amazing diversity of ideas all due to त्रिगुण 3 gunas of तमस् रजस् सत्त्व गुण of मनः mind. You can think of the त्रिगुण 3 gunas as variation knobs for generating वृत्ति thoughts.
If we consider the realm of वृत्ति thoughts exclusively one can be involved in मनोराज्यं day dreaming. The वृत्ति thought in मनोराज्यं can lead to all kinds of situations for a जीव Jiva. Depending on the वृत्ति thought one can be triggered for happiness, sadness, anger, desire and many other emotional conditions. Just a वृत्ति thought in मनोराज्यं can cause a flood of other related वृत्ति thought, some related to each other or some past experiences, many unconnected and surprising, an avalance of emotions can be triggered and lead one down a path of no-return. When मनोराज्यं is coupled with sense objects the person can fantasize about bizzare things which could lead to some action which one regrets later. The Bhagavad Gita warns us about such conditions.
भगवद् गीता २.६२
ध्यायते विषयान्पुंसः सङ्गस्तेषूपजायते । सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते ॥ ६२ ॥
Dhyātyato viṣayān-puṁsaḥ saṁgas-teṣūpa-jāyate, saṁgāṭ-saṁjāyate kāmaḥ kāmāṭ-krodho’bhijāyate (62)
While contemplating on the objects of the senses, one develops attachment to them. Attachment leads to desire, and from desire arises anger.
We notice that वृत्ति thoughts come and go on the जीव Jiva and sometimes it leads to emotions which can trigger either good or bad consequences. The जीव Jiva for the most part remains the same. However, the वृत्ति thoughts could cause attachment to the thought itself and there is progression of emotions caused. Sense objects विषया are involved and then there are the वासना proclivites/obsessions hidden in मनः mind which drive the जीव Jiva to act. This can lead to clouding of judgement and lead to bewilderment, destruction of intellect and one can effectively be ruined.
भगवद् गीता २.६३
क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः । स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ ६३ ॥
krodhad bhavati sammohah sammohat smriti-vibhramah
smriti-bhranshad buddhi-nasho buddhi-nashat pranashyati
Anger leads to clouding of judgment, which results in bewilderment of memory. When memory is bewildered, the intellect gets destroyed; and when the intellect is destroyed, one is ruined.
Is there something that one can do to avoid going down the path of ruin. Yes, there is a path. वृत्ति thoughts appearing in मनः mind are like a play enacted on a screen. You the जीव Jiva are cognizing वृत्ति thoughts in the मनः mind and attaching yourself to this ephemeral concept called a वृत्ति thought. Like the ocean which has multifarious waves of all kinds, small and large, the जीव Jiva suddenly attaches to the वृत्ति thought with “ness” involved. It is now an entirely new personality created due to “My” object ness or “I” ness that is dragged into the equation. For example you may think about work and doing a project and suddenly the thought of the project becomes my project or I did the project. You are still the same जीव Jiva but the project has assumed great importance and there is attachment by you to the project. Now say someone claimed credit for the project, you recall that thought and suddenly anger swells up in you. A deep वासना of revenge comes back and you plot a course of action on that someone. Things go out of hand and you are ruined. How do you control yourself with such thoughts.
The trick is to treat वृत्ति thought as an object. You tell yourself, hey this was just वृत्ति thought and don’t attach yourself immediately to the वृत्ति thought. What this achieves is that you are not buffeted by वृत्ति thought like the wave on the ocean crashing into you. You view it calmly and objectively without making yourself as the subject of the वृत्ति thought. Instead of the वृत्ति thought controlling or possessing you, the alternate of you taking control of वृत्ति thought and managing it properly will lead you down a different path altogether. You recognize the वृत्ति thought, and after examining the वृत्ति thought then you dismiss the वृत्ति thought. You proceed onto other things. This great technique, सविकल्प समाधिना savikalp samadhina can be used in any environment you find yourself. When you objectify the वृत्ति thought and remove your “I ness/My Ness” to the वृत्ति thought then सविकल्प समाधिना happens. Say suppose your boss pesters you about project deadlines. You can view the thought calmly and objectively, explaining your viewpoint on why deadlines can be met or not and you move on. Don’t let the thought occupy and possess you. Commercial Ads that are bombarded everyday via media are made to trigger your attachment towards the product. If you don’t let that happen then you are in control of yourself and you defeat the purpose of the Ad and विजीयते conquer the मनः mind.
Previously we noted that any दृश्यं implies a वृत्ति thought. We can use the above technique of “objectifying” the वृत्ति thought and not making yourself the subject. In other words, you are not swayed by the दृश्यं nor do you get attached towards it. This neutrality and steadying yourself in जगत् world means that you are not swayed into dangerous paths. Everytime you see an object you recognize the thought and move on, दृश्यं नास्तीति dhrishyam nasthithi (mentally negated, removed), no attachment are necessary, no reactions that could sway you. If you practice this technique, then by using your knowledge of objects in जगत् world as मिथ्या mithya (present today, gone tomorrow) tells you that दृश्यं itself is मिथ्या mithya. गुरु वासिष्ठ Guru Vashista told Avatar रामा Rama in many ways this same message:
पञ्चदशी ४.६३
जिते तस्मिन् वृत्तिशून्यं मनस्तिष्ठति मूकवत् । एतत्पदं वशिष्ठेन रामाय बहुधेरितम् ॥ ४.६३ ॥
Jite tasmin vṛtti śūnyaṁ manastiṣṭhati mūkavat,
etat-padaṁ vasiṣṭhena rāmāya bahudhe ritam (4.63)
Sage Vashista in many ways told shishya Lord Ram about conditioning the mind of thoughts and thereby quietening the mind to zero level affects.
योग वासिष्ठ १.३.६ and in पञ्चदशी ४.६४
दृश्यं नास्तीति बोधेन मनसो दृश्यमार्जनम् । सम्पन्नं चेत्तदोत्पन्ना परा निर्वाणनिर्वृतिः ॥ ६४ ॥
Dṛśyaṁ nāstīti bodhena manaso dṛśyam ārjanam,
saṁpannaṁ cet tadut pannā parā nivārṇa nivṛrtiḥ (1.3.6 and 4.64)
Seeing दृश्यं (involves a वृत्ति thought) and using perfected knowledge of your mind to detach from the thought then you remove/erase (mithya object) and arise/spring to the Sat/Real or Existence which is nirvana.
By controlling yourself of वृत्ति thought and its affects by सम्पन्नं (that technique which has been well learnt/perfected), you are getting closer to that परा Supreme Self. Your perspective changes completely and you are never affected by the comings/goings on this जगत् world, they are mere events in a लीला Lila cosmic play. You become the silent observer, noting them but never getting attached. All emotions thus vanish (no attachment), all worldly things don’t affect you in any significant way and from चेत्तदोत्पन्ना within springs a new knowing of निर्वृतिः (negated thoughts) and you achieve निर्वाण nirvana.
Re: Tradition, Culture, Religion & Law in Indian Society
xPosting:
There is a concerted effort in Western Univ to usurp consciousness theory - well established in Vedas. Rajiv Malhotra is at the forefront of such battles with a new book:
The Battle for Consciousness Theory
There is a concerted effort in Western Univ to usurp consciousness theory - well established in Vedas. Rajiv Malhotra is at the forefront of such battles with a new book:
The Battle for Consciousness Theory
Re: Tradition, Culture, Religion & Law in Indian Society
शुभ कृष्ण जन्माष्टमी
Bharat is blessed with सनातन धर्म ब्रह्मिक् Brahmic mind but the Western mind is अब्रह्मिक् Abrahmic.
Bharat is blessed with the appearance of श्री कृष्ण on पुण्य भूमि of Bharat and gave सनातन धर्म the precious, भगवद् गीता
भगवद् गीता ४.७ ४.८
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत | अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् || ७||
परित्राणाय साधूनां विनाशाय च दुष्कृताम् | धर्मसंस्थापनार्थाय सम्भवामि युगे युगे || ८||
yada yada hi dharmasya glanir bhavati bharata
abhyutthanam adharmasya tadatmanam srijamyaham
paritranaya sadhunam vinashaya cha dushkritam
dharma-sansthapanarthaya sambhavami yuge yuge
Whenever there is a decline in righteousness and an increase in unrighteousness, O Arjun, at that time I manifest Myself on earth. To protect the righteous, to annihilate the wicked, and to reestablish the principles of dharma I appear on this earth, age after age.
श्री कृष्ण शरणम्
Bharat is blessed with सनातन धर्म ब्रह्मिक् Brahmic mind but the Western mind is अब्रह्मिक् Abrahmic.
Bharat is blessed with the appearance of श्री कृष्ण on पुण्य भूमि of Bharat and gave सनातन धर्म the precious, भगवद् गीता
भगवद् गीता ४.७ ४.८
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत | अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् || ७||
परित्राणाय साधूनां विनाशाय च दुष्कृताम् | धर्मसंस्थापनार्थाय सम्भवामि युगे युगे || ८||
yada yada hi dharmasya glanir bhavati bharata
abhyutthanam adharmasya tadatmanam srijamyaham
paritranaya sadhunam vinashaya cha dushkritam
dharma-sansthapanarthaya sambhavami yuge yuge
Whenever there is a decline in righteousness and an increase in unrighteousness, O Arjun, at that time I manifest Myself on earth. To protect the righteous, to annihilate the wicked, and to reestablish the principles of dharma I appear on this earth, age after age.
श्री कृष्ण शरणम्
Re: Tradition, Culture, Religion & Law in Indian Society
उपनिषद्
वेद Vedas are cosmic revelations that are there for human tapping from the Universe in हिरण्यगर्भ Hiranyagarbha. Bharat ऋषि Rishi austerity allowed them to catch the मंत्र mantra from the vast unchanging body of अलौकिक alaukika knowledge (not related to this जगत् world), as hearings in the mind by divine धृष्ट dhrishta vision of ऋषि Rishi and what is heard is श्रुति shruti. The मंत्र mantra has to be repeated exactly as heard by the ऋषि Rishi to obtain its power, merely writing them down and reading does not work. These मंत्र mantras are unique, independent and you cannot use other means of verification of the मंत्र mantras. Vedas are the प्रमाण pramana. Vedas are considered उपजीव्य प्रमाण upajiva pramana, primary source and प्रबल प्रमाण strong pramana. Pramanas are अर्थवाद arthavad (in the sense they do not repeat nor contradict other pramanas), संवद् samavad and विलक्षण vilakshna pramana. Pramanas can be broadly classified into vakyas वाक्य (sentences) and there are four kinds - विधि vidhi (do) vakya, निषेध nished (don’t do) vakya, भूतार्थ bootartha (vital truths) vakya, वेदान्त vedant (moksh) vakya. If you accept Vedas as उपजीव्य प्रमाण primary source for the means of knowledge, it is deemed as श्रद्धा Shraddha.
There are vast areas in which perceptional knowledge cannot access. विचिन्त् Thinking, कर्मफल fruits of actions, देव देवी Devatas/Devis, धर्म dharma & अधर्म adharma, पाप पुण्या paap and punya, doership of ब्रह्मन् Brahman, etc. all these areas are not known by प्रत्यक्ष प्रमाण pratyaksha pramana. Science cannot determine आत्मा Atma, rebirth, कर्म karma. Science is based on propounder and propounded knowledge, whereas वेद Vedas are transmitter and transmitted knowledge and is अपौरुषेय apaureshya. Vedas are स्वत: प्रमाण swata pramana self-evident testimony. Vedas are broadly divided into वेद पूर्व भाग Veda Purva Bagh and वेद अंत भाग Veda Antha Bagh and antha does not mean “end” but later portion. वेद अंत भाग Veda Antha Bagh are Upanishads, also called वेदान्त Vedant and involves life itself, not mere living, with आत्मक (about Atma) and शंसन Samsana (establishes the truth about Reality). The purpose of every Upanishad is only one: Brahmatma eka bodh - Brahman Atman bodh – oneness of ब्रह्मन् Brahman and आत्मा Atma.
The sanskrit word उपनिषद् Upanishad is derived from सद् धातु dhatu (verbal root) and due to क्विप् प्रत्यय (without adding anything) of sanskrit rules becomes षद a noun. Like judge is both a verb as well as a noun. The prefixes to षद shad noun are उप and नि which happen to be the essence of उपनिषद् Upanishad. उप is near but actually it is supposed to be the nearest to you, i.e. आत्मा atma. नि is निश्चित definite or you being sure of your own अस्तित्वम् existence. You don’t need anyone to tell you that you exist. Now अस्तित्वम् existence was proven to be अपरिछिन्न limitless. उप is atma or real “I” and नि is अस्तित्वम् “this existence” and together they constitute what is known as ब्रह्मविद्या brahma vidhya.
विद्या means वृत्ति vritthi thought with a light (knowledge) within. उपनिषद् Upanishad is a collection of शब्द राशि definite words which make the वृत्ति thought of ब्रह्मविद्या in mind as प्रतिपादक-प्रतिपाद्य सम्बंध revealer and revealed relationship. ब्रह्मविद्या is the knowledge on the “One” upon whom the जगत् jagat / ब्रह्माण्ड brahmand depends. ब्रह्मविद्या is that which reveals absolute joy which can never be lost. After studying all major worldly knowledge streams, नारदमुनि Narad Muni said, तथापि अहम् शोचामि – “yet I continue to grieve”. And then he said, शोकम् तरति आत्मवित् - the knowledge of the Self alone can remove sorrows. उपनिषद is the revealer of all Joys and absolute cessation of all sorrows.
Now the षद shad noun has 3 possible outcomes: कर्तृ व्युत्पत्ति Kartru Vyapathi - विशरण (to loosen) कर्तृ Visharan kartru, गमनम् (to take forward) कर्तृ gamanam kartru, and अवसादनम् (to destroy) कर्तृ avasadhanam kartru. The विशरण कर्तृ Visharan kartru helps to loose प्रारब्ध कर्म prarabdh karma, the अवसादनम् कर्तृ destroys the संचित कर्म Sanchita Karma which includes the ongoing आगामी कर्म agami karma. गमनम् कर्तृ takes towards ब्रह्मन् Brahman.
आत्यंतिकदुःखनिवृत्तिकारकः निरंकुशातृप्तिअभिव्यंजकः
ब्रह्मविद्या इति उपनिषदः शब्देन वाच्यते
Getting Brahma vidhya from the upanishad gets you to Atyantik Dukh Nivritti & reveling in complete joy. Experience of sorrows before it can come.
भगवद्गीता १०.३२
सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन | अध्यात्मविद्या विद्यानां वाद: प्रवदतामहम् ||
sarganam adir antash cha madhyam chaivaham arjuna
adhyatma-vidya vidyanam vadah pravadatam aham
O Arjun, know Me to be the beginning, middle, and end of all creation. Amongst sciences I am the science of spirituality, and in debates I am the logical conclusion.
In Bharat there were 1180 शाखा shakas (branches) each with one उपनिषद् Upanishad . The branch studied, taught and propagated the उपनिषद् Upanishad. Due to invasions and disruptions 108 were found. The 10 most important of the Upanishads are: ईशोपनिषद् Isha, केनोपनिषद् keno, कठोपनिषद् kato, मुण्डक mundaka, माण्डूक्य mandukya, तैत्तिरीय taittiriya, ऐतरेय aitareya, छान्दोग्य chandoyoga, बृहदारण्यक brihadaranyaka and प्रश्न prashna. The 10 उपनिषद् upanishad were commented upon extensively by scholars like Adi Shankara, Ved Vyasa and others. The ब्रह्म सूत्र Brahma sutra of वेदव्यास Veda Vysa uses the same 10 upanishads as अधिकरण adhikaran (authority) for its texts.
All जगत् worldly ज्ञानम् knowledge cannot access the mind, they are deemed अपरा विद्या apara vidya. In जगत् wordly ज्ञानम् knowledge one small section of पंचमहाभूत is understood. All the जगत् worldly ज्ञानम् knowledges only liberate from some small objective problems. मोक्ष Absolute liberation cannot be obtained from them. It is mandatory and imperative therefore to understand उपनिषद् upanishad. How do you proceed? The steps are outlined in:
मुण्डक उपनिषद् १.२.१२
परीक्ष्य लोकान् कर्मचितान् ब्राह्मणोनिर्वेदमायान्नास्त्यकृतः कृतेन ।
तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥ १२॥
परीक्ष्य – exam; लोकान् – realm of experience; कर्मचितान् – past experiences; ब्राह्मणो निर्वेदम – vairagya; आयान् नास्त्य अकृतः – actionlessness; कृतेन – purpose/for the sake of;
तद् विज्ञान आर्थं – the meaning of vigyan; स गुरुम एव अभि गच्छेत् समित्पाणिः श्रोत्रियं ब्रह्म निष्ठम्
The 3 step process are: a) Live intelligently, b) Self knowledge, c) Guru. Intelligent living is hard and usually comes from life’s परीक्ष्य Pariksha (exam) of लोकान् experience and कर्मचितान् past experiences. You have to figure out the cause and effect. Normally you are कर्ता Kartha doer, भोक्ता bogtha enjoyer, and ज्ञाता gyatha or knower. Many people tend to be predominantly भोक्ता enjoyer, incidently कर्ता doer and never ज्ञाता gyatha. However you need to get to ज्ञाता predominantly, be a कर्ता kartha incidently and never भोक्ता boktha. This is a hard transformation and never easy. Why the transformation?
From life’s learning, what have you understood? Did you learn anything about yourself? Are you just doing and experiencing things, enjoying things, getting sorrow/happiness, no fulfillment. You begin to ask questions: why the ups and downs, restlessness, fear, bondage to routine work and relationships. You need to understand yourself a bit more.
Life is centered around doing and its कर्मफल fruit of action (karm phal). This कर्मफल karm phal is driven by इच्छा Ichha desire. Every इच्छा desire goes to your स्वभाव nature. If not in your स्वभाव nature you throw it out, similary to sneezing, vomitting. There are natural इच्छा desires like food, breathing, living, darshan seeing of the world, to be free and throw away any bondage. Cultivated इच्छा desire are very particular to you and follow your वासना vasanas. इच्छा Iccha desire is preceded by ज्ञानम् gyanam knowledge (you need to know for doing things). ज्ञानम् Gyanam knowledge requires प्रमाण some means (pramana). प्रमाण Pramana is appropriate means of knowledge. Usually sense organs are used to acquire ज्ञानम् knowledge. The progression is प्रमाण Pramana -> ज्ञानम् gyanam -> इच्छा iccha -> करोति karoti or कृत -> कर्मफल karm phal/prarabdh. माया Maya works to confuse you into the wrong direction. You get इच्छा desire for objects, relationships, positions, money and more. You think it is freedom but you are increasingly tied to जगत् worldly stuff.
Everything you do is to further yourself because your inherent स्वभाव nature is quite opposite of the things you do to obtain सुख pleasure or joy. You want something that is नित्य real from जगत् jagat which is अनित्य not real or कर्म karm that is अनित्य not real, but नित्य पदार्थ अनित्य जगत् अनित्य कर्म not possible to get नित्य nithya from अनित्य anithya. What is your स्वभाव nature? You want to be free, fearless, actionless, complete. Going back to मुण्डक उपनिषद् it says नास्त्य अकृतः कृतेन there is no correlation of cause and effect. You have established a wrong cause and effect, that the जगत् world is the cause for सुख happiness, the effect, but this is called मोह delusion i.e., मा उह - where there is no logic. The following from भगवद्गीता Bhagavad Gita:
भगवद्गीता ३.२७
प्रकृते: क्रियमाणानि गुणै: कर्माणि सर्वश: | अहङ्कारविमूढात्मा कर्ताहमिति मन्यते || २७ ||
prakṛiteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśhaḥ
ahankāra-vimūḍhātmā kartāham iti manyate
All activities are carried out by the three modes of material nature. But in ignorance, the Atma, deluded by false identification with the body, thinks of itself as the doer.
भगवद्गीता २.४५
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन | निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् || ४५ ||
trai-guṇya-viṣhayā vedā nistrai-guṇyo bhavārjuna
nirdvandvo nitya-sattva-stho niryoga-kṣhema ātmavān
The Vedas deal with the three modes of material nature, O Arjun. Rise above the three modes to a state of pure spiritual consciousness. Freeing yourself from dualities, eternally fixed in Truth, and without concern for material gain and safety, be situated in the Atma.
वेद Vedas are there to the rescue. One who learns the वेद Vedas is called a ब्राह्मण Brahmana and by such learning becomes a seeker of mainly सत्त्वगुण प्रधान satva guna pradhan. A गुरु Guru is the next step. गुरु are Veda operators. You submit yourself and lay down on the operation table for the गुरु Guru to remove wrong notions in your mind. गुरु knows the वेद Veda – the whole and the parts thereof, to navigate and teach you, clear your doubts and transform you to realization. You worship the गुरु Guru higher than all the देव देवी devatas/devis. गुरु Guru teaches that the जगत् world and सुख happiness have no relationship and there is no settling with जगत् worldly things.
गुरु Guru leads you to वेद पूर्व भाग Veda purva bagha that deals with personality, action, relationships. वेद पूर्व भाग Veda purva bagha is about शासन Shaasan. शासन Shaasan is about rituals, chanting, upasana and other activities so that it deals with the uncontrolled, unfocused, impure, unfaithful personality that you are living your life. From such a state it gets you to control, focus, pure, disciplined and faithful. Remember that the mind has to go through this process. जीवजीव सम्बंध, जीव जगत सम्बंध and eventually अर्थ काम धर्म have meaning and focus in your life. उपासना कर्म योग upasana, karm yoga are the paths to follow in your new religious life. Life as action is encouraged but is not the only goal. Life of selfish action should culminate in selfless actions, selfless devotion. When you do selfless things you learn and evolve your knowledge. You become more meditative and try to lead a life of संन्यास sanyas. Religious life takes you to the actual spiritual life by संगच्छत्त्वम् सम्वदत्त्वम् walk together, speak together. The जगत् world is परीक्ष्य for living and finding meaning in:
अर्थ पुरुषार्थ Artha purusharth – relatively sure/stable/secure life.
काम पुरुषार्थ Kama purusharth – pleasure in life; sensual, good relations, good food, fulfillment of wordly desires and more by doing 1. वाचिक (speech) कर्म , 2. कायिक (body) कर्म, 3. मानसिक (thought) कर्म ; what follows are some happiness, some sorrow, bondage to your lifestyle and unfulfillment are the results.
धर्म पुरुषार्थ Dharma purusharth – self extension – give food, give clothes, give money, धनम् dhanam. The rewards are higher lokhas in next birth but this is temporary.
In अर्थ and काम पुरुषार्थ, we keep trying to work towards the मायिक object, searching for completeness and infinitude from the finite and incomplete जगत् jagat. दुःखमिश्रितत्त्वम् = everything in the जगत् world is मायिक, mixed with दुःख sorrows and insecurity. All जगत् worldly stuff comes with सदोष sadosh (with faults). You strive for निर्दोष nirdosh faultless.
मोक्ष पुरुषार्थ Moksh Purusharth is the final when उपनिषद् वेदान्त Vedant leads you to ब्रह्मविद्या brahmavidya.
वेद Vedas are cosmic revelations that are there for human tapping from the Universe in हिरण्यगर्भ Hiranyagarbha. Bharat ऋषि Rishi austerity allowed them to catch the मंत्र mantra from the vast unchanging body of अलौकिक alaukika knowledge (not related to this जगत् world), as hearings in the mind by divine धृष्ट dhrishta vision of ऋषि Rishi and what is heard is श्रुति shruti. The मंत्र mantra has to be repeated exactly as heard by the ऋषि Rishi to obtain its power, merely writing them down and reading does not work. These मंत्र mantras are unique, independent and you cannot use other means of verification of the मंत्र mantras. Vedas are the प्रमाण pramana. Vedas are considered उपजीव्य प्रमाण upajiva pramana, primary source and प्रबल प्रमाण strong pramana. Pramanas are अर्थवाद arthavad (in the sense they do not repeat nor contradict other pramanas), संवद् samavad and विलक्षण vilakshna pramana. Pramanas can be broadly classified into vakyas वाक्य (sentences) and there are four kinds - विधि vidhi (do) vakya, निषेध nished (don’t do) vakya, भूतार्थ bootartha (vital truths) vakya, वेदान्त vedant (moksh) vakya. If you accept Vedas as उपजीव्य प्रमाण primary source for the means of knowledge, it is deemed as श्रद्धा Shraddha.
There are vast areas in which perceptional knowledge cannot access. विचिन्त् Thinking, कर्मफल fruits of actions, देव देवी Devatas/Devis, धर्म dharma & अधर्म adharma, पाप पुण्या paap and punya, doership of ब्रह्मन् Brahman, etc. all these areas are not known by प्रत्यक्ष प्रमाण pratyaksha pramana. Science cannot determine आत्मा Atma, rebirth, कर्म karma. Science is based on propounder and propounded knowledge, whereas वेद Vedas are transmitter and transmitted knowledge and is अपौरुषेय apaureshya. Vedas are स्वत: प्रमाण swata pramana self-evident testimony. Vedas are broadly divided into वेद पूर्व भाग Veda Purva Bagh and वेद अंत भाग Veda Antha Bagh and antha does not mean “end” but later portion. वेद अंत भाग Veda Antha Bagh are Upanishads, also called वेदान्त Vedant and involves life itself, not mere living, with आत्मक (about Atma) and शंसन Samsana (establishes the truth about Reality). The purpose of every Upanishad is only one: Brahmatma eka bodh - Brahman Atman bodh – oneness of ब्रह्मन् Brahman and आत्मा Atma.
The sanskrit word उपनिषद् Upanishad is derived from सद् धातु dhatu (verbal root) and due to क्विप् प्रत्यय (without adding anything) of sanskrit rules becomes षद a noun. Like judge is both a verb as well as a noun. The prefixes to षद shad noun are उप and नि which happen to be the essence of उपनिषद् Upanishad. उप is near but actually it is supposed to be the nearest to you, i.e. आत्मा atma. नि is निश्चित definite or you being sure of your own अस्तित्वम् existence. You don’t need anyone to tell you that you exist. Now अस्तित्वम् existence was proven to be अपरिछिन्न limitless. उप is atma or real “I” and नि is अस्तित्वम् “this existence” and together they constitute what is known as ब्रह्मविद्या brahma vidhya.
विद्या means वृत्ति vritthi thought with a light (knowledge) within. उपनिषद् Upanishad is a collection of शब्द राशि definite words which make the वृत्ति thought of ब्रह्मविद्या in mind as प्रतिपादक-प्रतिपाद्य सम्बंध revealer and revealed relationship. ब्रह्मविद्या is the knowledge on the “One” upon whom the जगत् jagat / ब्रह्माण्ड brahmand depends. ब्रह्मविद्या is that which reveals absolute joy which can never be lost. After studying all major worldly knowledge streams, नारदमुनि Narad Muni said, तथापि अहम् शोचामि – “yet I continue to grieve”. And then he said, शोकम् तरति आत्मवित् - the knowledge of the Self alone can remove sorrows. उपनिषद is the revealer of all Joys and absolute cessation of all sorrows.
Now the षद shad noun has 3 possible outcomes: कर्तृ व्युत्पत्ति Kartru Vyapathi - विशरण (to loosen) कर्तृ Visharan kartru, गमनम् (to take forward) कर्तृ gamanam kartru, and अवसादनम् (to destroy) कर्तृ avasadhanam kartru. The विशरण कर्तृ Visharan kartru helps to loose प्रारब्ध कर्म prarabdh karma, the अवसादनम् कर्तृ destroys the संचित कर्म Sanchita Karma which includes the ongoing आगामी कर्म agami karma. गमनम् कर्तृ takes towards ब्रह्मन् Brahman.
आत्यंतिकदुःखनिवृत्तिकारकः निरंकुशातृप्तिअभिव्यंजकः
ब्रह्मविद्या इति उपनिषदः शब्देन वाच्यते
Getting Brahma vidhya from the upanishad gets you to Atyantik Dukh Nivritti & reveling in complete joy. Experience of sorrows before it can come.
भगवद्गीता १०.३२
सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन | अध्यात्मविद्या विद्यानां वाद: प्रवदतामहम् ||
sarganam adir antash cha madhyam chaivaham arjuna
adhyatma-vidya vidyanam vadah pravadatam aham
O Arjun, know Me to be the beginning, middle, and end of all creation. Amongst sciences I am the science of spirituality, and in debates I am the logical conclusion.
In Bharat there were 1180 शाखा shakas (branches) each with one उपनिषद् Upanishad . The branch studied, taught and propagated the उपनिषद् Upanishad. Due to invasions and disruptions 108 were found. The 10 most important of the Upanishads are: ईशोपनिषद् Isha, केनोपनिषद् keno, कठोपनिषद् kato, मुण्डक mundaka, माण्डूक्य mandukya, तैत्तिरीय taittiriya, ऐतरेय aitareya, छान्दोग्य chandoyoga, बृहदारण्यक brihadaranyaka and प्रश्न prashna. The 10 उपनिषद् upanishad were commented upon extensively by scholars like Adi Shankara, Ved Vyasa and others. The ब्रह्म सूत्र Brahma sutra of वेदव्यास Veda Vysa uses the same 10 upanishads as अधिकरण adhikaran (authority) for its texts.
All जगत् worldly ज्ञानम् knowledge cannot access the mind, they are deemed अपरा विद्या apara vidya. In जगत् wordly ज्ञानम् knowledge one small section of पंचमहाभूत is understood. All the जगत् worldly ज्ञानम् knowledges only liberate from some small objective problems. मोक्ष Absolute liberation cannot be obtained from them. It is mandatory and imperative therefore to understand उपनिषद् upanishad. How do you proceed? The steps are outlined in:
मुण्डक उपनिषद् १.२.१२
परीक्ष्य लोकान् कर्मचितान् ब्राह्मणोनिर्वेदमायान्नास्त्यकृतः कृतेन ।
तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥ १२॥
परीक्ष्य – exam; लोकान् – realm of experience; कर्मचितान् – past experiences; ब्राह्मणो निर्वेदम – vairagya; आयान् नास्त्य अकृतः – actionlessness; कृतेन – purpose/for the sake of;
तद् विज्ञान आर्थं – the meaning of vigyan; स गुरुम एव अभि गच्छेत् समित्पाणिः श्रोत्रियं ब्रह्म निष्ठम्
The 3 step process are: a) Live intelligently, b) Self knowledge, c) Guru. Intelligent living is hard and usually comes from life’s परीक्ष्य Pariksha (exam) of लोकान् experience and कर्मचितान् past experiences. You have to figure out the cause and effect. Normally you are कर्ता Kartha doer, भोक्ता bogtha enjoyer, and ज्ञाता gyatha or knower. Many people tend to be predominantly भोक्ता enjoyer, incidently कर्ता doer and never ज्ञाता gyatha. However you need to get to ज्ञाता predominantly, be a कर्ता kartha incidently and never भोक्ता boktha. This is a hard transformation and never easy. Why the transformation?
From life’s learning, what have you understood? Did you learn anything about yourself? Are you just doing and experiencing things, enjoying things, getting sorrow/happiness, no fulfillment. You begin to ask questions: why the ups and downs, restlessness, fear, bondage to routine work and relationships. You need to understand yourself a bit more.
Life is centered around doing and its कर्मफल fruit of action (karm phal). This कर्मफल karm phal is driven by इच्छा Ichha desire. Every इच्छा desire goes to your स्वभाव nature. If not in your स्वभाव nature you throw it out, similary to sneezing, vomitting. There are natural इच्छा desires like food, breathing, living, darshan seeing of the world, to be free and throw away any bondage. Cultivated इच्छा desire are very particular to you and follow your वासना vasanas. इच्छा Iccha desire is preceded by ज्ञानम् gyanam knowledge (you need to know for doing things). ज्ञानम् Gyanam knowledge requires प्रमाण some means (pramana). प्रमाण Pramana is appropriate means of knowledge. Usually sense organs are used to acquire ज्ञानम् knowledge. The progression is प्रमाण Pramana -> ज्ञानम् gyanam -> इच्छा iccha -> करोति karoti or कृत -> कर्मफल karm phal/prarabdh. माया Maya works to confuse you into the wrong direction. You get इच्छा desire for objects, relationships, positions, money and more. You think it is freedom but you are increasingly tied to जगत् worldly stuff.
Everything you do is to further yourself because your inherent स्वभाव nature is quite opposite of the things you do to obtain सुख pleasure or joy. You want something that is नित्य real from जगत् jagat which is अनित्य not real or कर्म karm that is अनित्य not real, but नित्य पदार्थ अनित्य जगत् अनित्य कर्म not possible to get नित्य nithya from अनित्य anithya. What is your स्वभाव nature? You want to be free, fearless, actionless, complete. Going back to मुण्डक उपनिषद् it says नास्त्य अकृतः कृतेन there is no correlation of cause and effect. You have established a wrong cause and effect, that the जगत् world is the cause for सुख happiness, the effect, but this is called मोह delusion i.e., मा उह - where there is no logic. The following from भगवद्गीता Bhagavad Gita:
भगवद्गीता ३.२७
प्रकृते: क्रियमाणानि गुणै: कर्माणि सर्वश: | अहङ्कारविमूढात्मा कर्ताहमिति मन्यते || २७ ||
prakṛiteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśhaḥ
ahankāra-vimūḍhātmā kartāham iti manyate
All activities are carried out by the three modes of material nature. But in ignorance, the Atma, deluded by false identification with the body, thinks of itself as the doer.
भगवद्गीता २.४५
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन | निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् || ४५ ||
trai-guṇya-viṣhayā vedā nistrai-guṇyo bhavārjuna
nirdvandvo nitya-sattva-stho niryoga-kṣhema ātmavān
The Vedas deal with the three modes of material nature, O Arjun. Rise above the three modes to a state of pure spiritual consciousness. Freeing yourself from dualities, eternally fixed in Truth, and without concern for material gain and safety, be situated in the Atma.
वेद Vedas are there to the rescue. One who learns the वेद Vedas is called a ब्राह्मण Brahmana and by such learning becomes a seeker of mainly सत्त्वगुण प्रधान satva guna pradhan. A गुरु Guru is the next step. गुरु are Veda operators. You submit yourself and lay down on the operation table for the गुरु Guru to remove wrong notions in your mind. गुरु knows the वेद Veda – the whole and the parts thereof, to navigate and teach you, clear your doubts and transform you to realization. You worship the गुरु Guru higher than all the देव देवी devatas/devis. गुरु Guru teaches that the जगत् world and सुख happiness have no relationship and there is no settling with जगत् worldly things.
गुरु Guru leads you to वेद पूर्व भाग Veda purva bagha that deals with personality, action, relationships. वेद पूर्व भाग Veda purva bagha is about शासन Shaasan. शासन Shaasan is about rituals, chanting, upasana and other activities so that it deals with the uncontrolled, unfocused, impure, unfaithful personality that you are living your life. From such a state it gets you to control, focus, pure, disciplined and faithful. Remember that the mind has to go through this process. जीवजीव सम्बंध, जीव जगत सम्बंध and eventually अर्थ काम धर्म have meaning and focus in your life. उपासना कर्म योग upasana, karm yoga are the paths to follow in your new religious life. Life as action is encouraged but is not the only goal. Life of selfish action should culminate in selfless actions, selfless devotion. When you do selfless things you learn and evolve your knowledge. You become more meditative and try to lead a life of संन्यास sanyas. Religious life takes you to the actual spiritual life by संगच्छत्त्वम् सम्वदत्त्वम् walk together, speak together. The जगत् world is परीक्ष्य for living and finding meaning in:
अर्थ पुरुषार्थ Artha purusharth – relatively sure/stable/secure life.
काम पुरुषार्थ Kama purusharth – pleasure in life; sensual, good relations, good food, fulfillment of wordly desires and more by doing 1. वाचिक (speech) कर्म , 2. कायिक (body) कर्म, 3. मानसिक (thought) कर्म ; what follows are some happiness, some sorrow, bondage to your lifestyle and unfulfillment are the results.
धर्म पुरुषार्थ Dharma purusharth – self extension – give food, give clothes, give money, धनम् dhanam. The rewards are higher lokhas in next birth but this is temporary.
In अर्थ and काम पुरुषार्थ, we keep trying to work towards the मायिक object, searching for completeness and infinitude from the finite and incomplete जगत् jagat. दुःखमिश्रितत्त्वम् = everything in the जगत् world is मायिक, mixed with दुःख sorrows and insecurity. All जगत् worldly stuff comes with सदोष sadosh (with faults). You strive for निर्दोष nirdosh faultless.
मोक्ष पुरुषार्थ Moksh Purusharth is the final when उपनिषद् वेदान्त Vedant leads you to ब्रह्मविद्या brahmavidya.
Re: Tradition, Culture, Religion & Law in Indian Society
Logic alone triumphs
The Vedant school attempts to show by Vedic Logic alone, that entities like the ब्रह्मन् Brahman and जगत् Jagath are possible. No other belief is required, since belief is mostly based on ignorance and not knowledge. Why is this important? You don't need someone to tell you what you need to believe in or upon some concept which cannot be justified logically. The notion of looking up into some location above your head and deeming a "God" above is a fallacy and in fact the Abrahamic "God" is a fallacy in terms of logic.
By pure logic you need an entity which is unchanging to note change. This entity has to be forever if not then you have no way to detect change. The entity must not be bound by anything otherwise it is untrue beyond the bounds. We saw the consequence of removing boundaries as पूर्णम Purnam that include सर्वव्यापिन् नित्य सर्वगत unlimited space, time and objects. Furthermore due to the need for an instigator of everything there is a need for a holder of a held entity otherwise the held entity would decay and perish. The holder or ईश्वर Ishvar or देवता devata requires the concept of an ईश्वर Ishvar to pervade everything which effectively means that ईश्वर Ishvar exists सर्वव्यापिन्, नित्य, सर्वगत everywhere and there is no requirement to look up or down or sideways.
Vedant says clearly that the unchanging entity is called ब्रह्मन् Brahman and upon this entity we have to ascribe various attributes which are understandable by our minds. It says definitely this entity is सत्यं ज्ञानम अनन्तं ब्रह्म a) सत्यं Real Satyam b) ज्ञानम Gyanam knowledgeable c) अनन्तं Anantam or boundless. We also deduced that this entity has to aware of itself conscious and forms the basis of अस्तित्वम् existence itself
. Given these foundational concepts, the question of a changing जगत् jagat world needs to be explained. Now change implies prior non-existence and eventual decay and destruction. How do you explain a changing world. This is possible only on the unchanging ब्रह्मन् Brahman. Why? Since ब्रह्मन् Brahman also pervades everything, the जगत् jagat is also pervaded by ब्रह्मन् Brahman. Having a changing entity in a non-changing entity throws up a dilemma. How is change possible on something that is unchanging. This can be possible only if the change is a cycle forever as a लीला lila show upon a screen. After the show the screen remains, the screen did not change one bit at all. A similar thing happens in the स्वप्न dream phase of sleep wherein myriad objects appear and upon waking their are all gone. The person physically remains the same before and after the dream. Similarly this जगत् jagath comes and goes upon the unchanging entity called the ब्रह्मन् Brahman. So far so good. But logically this is the only possible way to explain things that are experienced by the मनस् mind. There is absolutely no need for any belief in something that cannot be explained.
The Vedant school attempts to show by Vedic Logic alone, that entities like the ब्रह्मन् Brahman and जगत् Jagath are possible. No other belief is required, since belief is mostly based on ignorance and not knowledge. Why is this important? You don't need someone to tell you what you need to believe in or upon some concept which cannot be justified logically. The notion of looking up into some location above your head and deeming a "God" above is a fallacy and in fact the Abrahamic "God" is a fallacy in terms of logic.
By pure logic you need an entity which is unchanging to note change. This entity has to be forever if not then you have no way to detect change. The entity must not be bound by anything otherwise it is untrue beyond the bounds. We saw the consequence of removing boundaries as पूर्णम Purnam that include सर्वव्यापिन् नित्य सर्वगत unlimited space, time and objects. Furthermore due to the need for an instigator of everything there is a need for a holder of a held entity otherwise the held entity would decay and perish. The holder or ईश्वर Ishvar or देवता devata requires the concept of an ईश्वर Ishvar to pervade everything which effectively means that ईश्वर Ishvar exists सर्वव्यापिन्, नित्य, सर्वगत everywhere and there is no requirement to look up or down or sideways.
Vedant says clearly that the unchanging entity is called ब्रह्मन् Brahman and upon this entity we have to ascribe various attributes which are understandable by our minds. It says definitely this entity is सत्यं ज्ञानम अनन्तं ब्रह्म a) सत्यं Real Satyam b) ज्ञानम Gyanam knowledgeable c) अनन्तं Anantam or boundless. We also deduced that this entity has to aware of itself conscious and forms the basis of अस्तित्वम् existence itself
. Given these foundational concepts, the question of a changing जगत् jagat world needs to be explained. Now change implies prior non-existence and eventual decay and destruction. How do you explain a changing world. This is possible only on the unchanging ब्रह्मन् Brahman. Why? Since ब्रह्मन् Brahman also pervades everything, the जगत् jagat is also pervaded by ब्रह्मन् Brahman. Having a changing entity in a non-changing entity throws up a dilemma. How is change possible on something that is unchanging. This can be possible only if the change is a cycle forever as a लीला lila show upon a screen. After the show the screen remains, the screen did not change one bit at all. A similar thing happens in the स्वप्न dream phase of sleep wherein myriad objects appear and upon waking their are all gone. The person physically remains the same before and after the dream. Similarly this जगत् jagath comes and goes upon the unchanging entity called the ब्रह्मन् Brahman. So far so good. But logically this is the only possible way to explain things that are experienced by the मनस् mind. There is absolutely no need for any belief in something that cannot be explained.
Re: Tradition, Culture, Religion & Law in Indian Society
आनन्दम्
आनन्दम् is variously defined as joy, happiness, pleasure, bliss, ecstatic joy. We will dive deep into what it means for an individual to get आनन्दम् or joy. The fact that it is an emotion means it is triggered by वृत्ति thought. There are many things one experiences in life that provides happiness or joy. They are activities one does or observes that yield such emotions. However the emotion tends to fade away and you are onto the next set of emotions. Is there something that gives permanent joy or happiness.
Take the enjoyment of food an activity everyone is involved. But eating food requires certain factors which have to be conducive towards the act of eating. You need to sit down, have a proper table to eat a proper meal. Perhaps someone needs to serve the food. An improper object can turn you off from eating, like flies/worms on the table. Or someone delivers bad news that can turn of your appetite. There are so many outside external factors that are needed to get the joy of eating and enjoying food. You find having some joy requires many things to gel into place appropriately. These outside “medium” are happen stances for your enjoyment.
Another common activity is driven by love. You love your child or wife when you see them. Each of them is due to a cause. The cause is relationship, close family, etc. Say your wife is gone, that brings the opposite emotion of grief. In fact, love is based on conditions and when the conditions are gone, love is gone. Condition or उपाधि upadhi, are due to worldly objects and love is conditional or सोपाधिक sopadhic depending on conditions. The more causes / conditions that are attached for a “love”, it makes the “love” rather impure. Any one cause disappearing can make the “love” go away. So the natural question is whether there is such a thing called causeless/conditionless love.
ऋषि Rishi याज्ञवल्क्यः Yagyavalkya ( वल्क्यः valkya means bark of tree) explains in बृहदारण्यक उपनिषद् २.४.५ Brihadarankya Upanishad to his wife मैत्रेयी maitreyi before taking to सन्यास Sanyas:
बृहदारण्यक उपनिषद् २.४.५
न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्ति आत्मनस्तु कामाय भूतानि प्रियाणि भवन्ति ।
na vā are bhūtānāṃ kāmāya bhūtāni priyāṇi bhavanti, ātmanastu kāmāya bhūtāni priyāṇi bhavanti
It is not for the sake of the beings, my dear, that they are loved, but for one's own sake that they are loved.
ऋषि याज्ञवल्क्यः reveals quite candidly that for whatever sake one loves something, the fact is that they are doing so because of the आत्मनस्तु कामाय love of their own sake. This is profound. It does not matter whether it is for the husband, wife, son, wealth, priest, warrior, world at large, devas/devis, or any being, or for all, it is आत्मनस्तु कामाय done/loved for one’s own sake. This is not meant to say that people are selfish, or callous, or heartless. Instead it is a fullfilment of a higher need and it is a reality. Simply put, love by X for Y is due to love of X. And it provides प्रियो भवति, joy, fullfilment. If you enjoy a morning walk it endures for a while because you enjoy it for your own sake. If you give charity, the joy of giving fullfils your inner craving but it is done eventually for your own sake. You want to do good for everyone you interact with, it is done eventually for your own sake. There is more love for yourself. Why is this happening? It is because the आत्मा Self is the nature of आनन्दम् and satisfying the आत्मा Self which is complete and full of आनन्दम् anandam comes naturally.
आनन्दम् anandam implies अनन्तं Anantam. अनन्तं Anantam is substantial and stands on its own. अनन्तं Anantam is देश काल वस्तु अपरिछिन्न च अनन्तं desh, kal, vastu space time objects unlimited and endless. अनन्तं of the आत्मा expresses itself as आनन्दम् in the mind which is experienced by Jiva Atman जीवात्मन्. A वृत्ति प्रभाव thought source in मनस् mind triggers आनन्दम् in the mind. This is a प्रतिबिम्ब pratibimba reflection on the inert मनस् mind. When your मनस् mind is more शुद्ध shuddha then the प्रतिबिम्ब reflection or आनन्दम् anandam is more.
आनन्द Anand is not due to any वस्तु vastu object. A वस्तु vastu’s inherent धर्म dharm quality is not आनन्दम् anandam. धर्म Dharma by definition is अहीयम् अनुपादेयम् Ahiyam anupadhiyam cannot be taken or given. आनन्दम् Anandam is not something concrete you can grab onto, it is ephemeral. When you have a वासना vasana proclivity, there is a वृत्ति thought in the mind near the अनन्दमयकोश anandmayakosh and the प्रतिबिम्ब reflection of अनन्तं Self upon the वृत्ति thought provides a temporary आनन्द anand. All this due to the अज्ञान आत्मक agyan atamik nature of वासना vasana proclivity and by प्रतिबिम्ब reflection of अनन्तं Self which is the closest to you. This temporary आनन्द can make you close your eyes and savor the delight within you. It is a भ्रम brahm or delusion at play, you are not actually enjoying the वस्तु object but via the वृत्ति प्रतिबिम्ब thought’s reflection you obtain the joy. No वासना vasana, no joy. You can simply imagine some scene/condition and the वृत्ति thought can delude you into temporary आनन्द anand.
The same thing that provides temporary आनन्द anand can cause revulsion after sometime when repeated again and again. The same वस्तु object could have differing experiences. A food item might not have joy for one but for another provides maximum joy. A worldly वस्तु object has many उपाधि conditionings and is inherently not आनन्द, otherwise everyone irrespective would experience the same आनन्द from the वस्तु object. In fact, all worldly relationships like love are not inherently आनन्द, they may give you fleeting आनन्द but when the causes are removed the आनन्द is gone.
An enlighted ऋषि rishi or deep meditator experiences आनन्द without a वृत्ति thought, simply because the प्रतिबिम्ब reflection on शुद्ध मनस् shuddha mind is orders of magnitude higher without a वृत्ति thought. The ऋषि enlightened जीव Jiva are not into worldly objects or relations, instead they are into that causeless/conditionless love which gives permanent joy or happiness.
You now know that अनन्तं Anantam in: सत्यं ज्ञानम अनन्तं ब्रह्म Satyam, Gyanam Anantam Brahman. By the experience of अनन्तं Anantam there is आनन्दम् anandam in the मनस् mind due to वृत्ति प्रभाव vritthi prabhav thought source. When there is no बिम्ब it is अनन्तं Anantam and शुद्ध shuddha. Due to प्रतिबिम्ब reflection the आनन्दम् Anandam is experienced by जीव Jiva in मनस् mind. The शुद्ध अनन्तं Anantam is really शुद्ध आनन्दम् - complete, fully and totally joyful at all times, space and objects.
बृहदारण्यक उपनिषद् २.४.५
आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयि आत्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदं सर्वं विदितम् ॥ ५ ॥
The Self, my dear Maitreyī, should be realised - should be heard of, reflected on and meditated upon. By the realisation of the Self, my dear, through hearing, reflection and meditation, all this is known.
So, ऋषि Rishi याज्ञवल्क्यः tells मैत्रेयि that therefore the आत्मा Atma should be known, emphatically stating द्रष्टव्यः by following these principles: श्रोतव्यो मन्तव्यो निदिध्यासितव्यो shrotyoh, manthavyoh and niddidhyasithyoh. आत्मा Atma is अव्यक्तम् Avyaktam cannot be seen by eyes. Therefore आत्मा द्रष्टव्यः should be seen intellectually, alternatively should be known clearly by doing the following: श्रोतव्यो heard, investigated/examined and listened, मन्तव्यो reflected upon clearing all doubts, निदिध्यासितव्यो deep contemplation. श्रोतव्यो removes प्रमाणगत असंभावना Pramana gath asambavana doubts by listening to वेद Vedas to ascertaining the आत्मा atma. मन्तव्यो removes प्रमेयगत Prameya gath (objects of knowledge) असंभावना asambavana doubts wherein all doubts/lingering confusion are cleared about the object of knowledge. निदिध्यासितव्यो is deep understanding consciously by a slightly forceful means of repeating with willful desireability until it becomes unconsciously applicable to the जीव Jiva. These activies certainly makes you sure about आत्मा द्रष्टव्यः and becomes आत्मा ज्ञान सर्वज्ञान Atma gyan is Sarvagyan.
भगवद् गीता २.५५
आत्मन्येवात्मना तुष्ट: स्थितप्रज्ञस्तदोच्यते || ५५ ||
Atmany eva atmana tushtah sthitaprajnas tadochyate
ātmani - of the self; eva - only; ātmanā - by the purified mind; tuṣhṭaḥ - satisfied; sthitaprajñaḥ - one with steady intellect; tadā - at that time; uchyate - is said
becomes satisfied in the realization of the Self, such a person is said to be transcendentally situated.
The BhagavadGita says the same thing: आत्मन्येवात्मना तुष्ट: - knowing only the atma one is satisfied. There is nothing between you and आत्मा atma, there are no causes, no medium in between, since you are right next to it. You would do any amount of त्याग thyag for yourself and the biggest त्याग thyag is for the Self. The आत्मा “I” alone should be द्रष्टव्यः known. अनन्तं of आत्मा expresses itself as आनन्दम् and you are the आत्मा atma.
मुण्डकउपनिषद् ३.२.३
नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन ।
यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम् ॥ ३.२.३ ॥
nāyamātmā pravacanena labhyo na medhayā na bahunā śrutena |
yamevaiṣa vṛṇute tena labhyastasyaiṣa ātmā vivṛṇute tanūṃ svām || 3.2.3 ||
This Atman cannot be attained by dint of study or intelligence or much hearing - whom he wishes to attain - by that it can be attained. To him this Atman reveals its true nature.
The Mundaka Upanishad says quite bluntly, you don’t need intelligence or study, all it takes is a firm will to attain and then the आत्मा reveals itself.
आनन्दम् is variously defined as joy, happiness, pleasure, bliss, ecstatic joy. We will dive deep into what it means for an individual to get आनन्दम् or joy. The fact that it is an emotion means it is triggered by वृत्ति thought. There are many things one experiences in life that provides happiness or joy. They are activities one does or observes that yield such emotions. However the emotion tends to fade away and you are onto the next set of emotions. Is there something that gives permanent joy or happiness.
Take the enjoyment of food an activity everyone is involved. But eating food requires certain factors which have to be conducive towards the act of eating. You need to sit down, have a proper table to eat a proper meal. Perhaps someone needs to serve the food. An improper object can turn you off from eating, like flies/worms on the table. Or someone delivers bad news that can turn of your appetite. There are so many outside external factors that are needed to get the joy of eating and enjoying food. You find having some joy requires many things to gel into place appropriately. These outside “medium” are happen stances for your enjoyment.
Another common activity is driven by love. You love your child or wife when you see them. Each of them is due to a cause. The cause is relationship, close family, etc. Say your wife is gone, that brings the opposite emotion of grief. In fact, love is based on conditions and when the conditions are gone, love is gone. Condition or उपाधि upadhi, are due to worldly objects and love is conditional or सोपाधिक sopadhic depending on conditions. The more causes / conditions that are attached for a “love”, it makes the “love” rather impure. Any one cause disappearing can make the “love” go away. So the natural question is whether there is such a thing called causeless/conditionless love.
ऋषि Rishi याज्ञवल्क्यः Yagyavalkya ( वल्क्यः valkya means bark of tree) explains in बृहदारण्यक उपनिषद् २.४.५ Brihadarankya Upanishad to his wife मैत्रेयी maitreyi before taking to सन्यास Sanyas:
बृहदारण्यक उपनिषद् २.४.५
न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्ति आत्मनस्तु कामाय भूतानि प्रियाणि भवन्ति ।
na vā are bhūtānāṃ kāmāya bhūtāni priyāṇi bhavanti, ātmanastu kāmāya bhūtāni priyāṇi bhavanti
It is not for the sake of the beings, my dear, that they are loved, but for one's own sake that they are loved.
ऋषि याज्ञवल्क्यः reveals quite candidly that for whatever sake one loves something, the fact is that they are doing so because of the आत्मनस्तु कामाय love of their own sake. This is profound. It does not matter whether it is for the husband, wife, son, wealth, priest, warrior, world at large, devas/devis, or any being, or for all, it is आत्मनस्तु कामाय done/loved for one’s own sake. This is not meant to say that people are selfish, or callous, or heartless. Instead it is a fullfilment of a higher need and it is a reality. Simply put, love by X for Y is due to love of X. And it provides प्रियो भवति, joy, fullfilment. If you enjoy a morning walk it endures for a while because you enjoy it for your own sake. If you give charity, the joy of giving fullfils your inner craving but it is done eventually for your own sake. You want to do good for everyone you interact with, it is done eventually for your own sake. There is more love for yourself. Why is this happening? It is because the आत्मा Self is the nature of आनन्दम् and satisfying the आत्मा Self which is complete and full of आनन्दम् anandam comes naturally.
आनन्दम् anandam implies अनन्तं Anantam. अनन्तं Anantam is substantial and stands on its own. अनन्तं Anantam is देश काल वस्तु अपरिछिन्न च अनन्तं desh, kal, vastu space time objects unlimited and endless. अनन्तं of the आत्मा expresses itself as आनन्दम् in the mind which is experienced by Jiva Atman जीवात्मन्. A वृत्ति प्रभाव thought source in मनस् mind triggers आनन्दम् in the mind. This is a प्रतिबिम्ब pratibimba reflection on the inert मनस् mind. When your मनस् mind is more शुद्ध shuddha then the प्रतिबिम्ब reflection or आनन्दम् anandam is more.
आनन्द Anand is not due to any वस्तु vastu object. A वस्तु vastu’s inherent धर्म dharm quality is not आनन्दम् anandam. धर्म Dharma by definition is अहीयम् अनुपादेयम् Ahiyam anupadhiyam cannot be taken or given. आनन्दम् Anandam is not something concrete you can grab onto, it is ephemeral. When you have a वासना vasana proclivity, there is a वृत्ति thought in the mind near the अनन्दमयकोश anandmayakosh and the प्रतिबिम्ब reflection of अनन्तं Self upon the वृत्ति thought provides a temporary आनन्द anand. All this due to the अज्ञान आत्मक agyan atamik nature of वासना vasana proclivity and by प्रतिबिम्ब reflection of अनन्तं Self which is the closest to you. This temporary आनन्द can make you close your eyes and savor the delight within you. It is a भ्रम brahm or delusion at play, you are not actually enjoying the वस्तु object but via the वृत्ति प्रतिबिम्ब thought’s reflection you obtain the joy. No वासना vasana, no joy. You can simply imagine some scene/condition and the वृत्ति thought can delude you into temporary आनन्द anand.
The same thing that provides temporary आनन्द anand can cause revulsion after sometime when repeated again and again. The same वस्तु object could have differing experiences. A food item might not have joy for one but for another provides maximum joy. A worldly वस्तु object has many उपाधि conditionings and is inherently not आनन्द, otherwise everyone irrespective would experience the same आनन्द from the वस्तु object. In fact, all worldly relationships like love are not inherently आनन्द, they may give you fleeting आनन्द but when the causes are removed the आनन्द is gone.
An enlighted ऋषि rishi or deep meditator experiences आनन्द without a वृत्ति thought, simply because the प्रतिबिम्ब reflection on शुद्ध मनस् shuddha mind is orders of magnitude higher without a वृत्ति thought. The ऋषि enlightened जीव Jiva are not into worldly objects or relations, instead they are into that causeless/conditionless love which gives permanent joy or happiness.
You now know that अनन्तं Anantam in: सत्यं ज्ञानम अनन्तं ब्रह्म Satyam, Gyanam Anantam Brahman. By the experience of अनन्तं Anantam there is आनन्दम् anandam in the मनस् mind due to वृत्ति प्रभाव vritthi prabhav thought source. When there is no बिम्ब it is अनन्तं Anantam and शुद्ध shuddha. Due to प्रतिबिम्ब reflection the आनन्दम् Anandam is experienced by जीव Jiva in मनस् mind. The शुद्ध अनन्तं Anantam is really शुद्ध आनन्दम् - complete, fully and totally joyful at all times, space and objects.
बृहदारण्यक उपनिषद् २.४.५
आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयि आत्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदं सर्वं विदितम् ॥ ५ ॥
The Self, my dear Maitreyī, should be realised - should be heard of, reflected on and meditated upon. By the realisation of the Self, my dear, through hearing, reflection and meditation, all this is known.
So, ऋषि Rishi याज्ञवल्क्यः tells मैत्रेयि that therefore the आत्मा Atma should be known, emphatically stating द्रष्टव्यः by following these principles: श्रोतव्यो मन्तव्यो निदिध्यासितव्यो shrotyoh, manthavyoh and niddidhyasithyoh. आत्मा Atma is अव्यक्तम् Avyaktam cannot be seen by eyes. Therefore आत्मा द्रष्टव्यः should be seen intellectually, alternatively should be known clearly by doing the following: श्रोतव्यो heard, investigated/examined and listened, मन्तव्यो reflected upon clearing all doubts, निदिध्यासितव्यो deep contemplation. श्रोतव्यो removes प्रमाणगत असंभावना Pramana gath asambavana doubts by listening to वेद Vedas to ascertaining the आत्मा atma. मन्तव्यो removes प्रमेयगत Prameya gath (objects of knowledge) असंभावना asambavana doubts wherein all doubts/lingering confusion are cleared about the object of knowledge. निदिध्यासितव्यो is deep understanding consciously by a slightly forceful means of repeating with willful desireability until it becomes unconsciously applicable to the जीव Jiva. These activies certainly makes you sure about आत्मा द्रष्टव्यः and becomes आत्मा ज्ञान सर्वज्ञान Atma gyan is Sarvagyan.
भगवद् गीता २.५५
आत्मन्येवात्मना तुष्ट: स्थितप्रज्ञस्तदोच्यते || ५५ ||
Atmany eva atmana tushtah sthitaprajnas tadochyate
ātmani - of the self; eva - only; ātmanā - by the purified mind; tuṣhṭaḥ - satisfied; sthitaprajñaḥ - one with steady intellect; tadā - at that time; uchyate - is said
becomes satisfied in the realization of the Self, such a person is said to be transcendentally situated.
The BhagavadGita says the same thing: आत्मन्येवात्मना तुष्ट: - knowing only the atma one is satisfied. There is nothing between you and आत्मा atma, there are no causes, no medium in between, since you are right next to it. You would do any amount of त्याग thyag for yourself and the biggest त्याग thyag is for the Self. The आत्मा “I” alone should be द्रष्टव्यः known. अनन्तं of आत्मा expresses itself as आनन्दम् and you are the आत्मा atma.
मुण्डकउपनिषद् ३.२.३
नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन ।
यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम् ॥ ३.२.३ ॥
nāyamātmā pravacanena labhyo na medhayā na bahunā śrutena |
yamevaiṣa vṛṇute tena labhyastasyaiṣa ātmā vivṛṇute tanūṃ svām || 3.2.3 ||
This Atman cannot be attained by dint of study or intelligence or much hearing - whom he wishes to attain - by that it can be attained. To him this Atman reveals its true nature.
The Mundaka Upanishad says quite bluntly, you don’t need intelligence or study, all it takes is a firm will to attain and then the आत्मा reveals itself.
Re: Tradition, Culture, Religion & Law in Indian Society
A note on आत्मा द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो
श्रोतव्यो is about listening to वेद प्रमाण Veda pramana through a गुरु competent teacher and understanding reference material.
मन्तव्यो is about imbibing that material via your funnel of undertanding and with willful thinking through the material on an intellectual basis. The phrase is युक्ति चिन्तनम् yuktitah (funnel) chintanam logically thinking/thoughts with a certan willful intent.
निदिध्यासितव्यो which is निदिध्यासन after obtaining knowledge via युक्ति चिन्तनम् you are absolutely doubtless about the content. However there are issues like emotional problems for you to accept such material. निदिध्यासन is about निर्विचिकित्सा अर्थ मनस स्थापनम् nirVicikitsa (doubtless) अर्थ knowledge/meaning is स्थापनम् anchored into your mind by repeated reinforcement done willfully until it becomes a conviction. This becomes unconsciously a truism in your mind and prevents emotions to take over your thinking or conviction. Without निदिध्यासन you could regress back into old ways of thinking. If you are clouded by other emotional thoughts you can use सविकल्प समाधिना savikalp samadhina as a technique to objectively dispose them. The clarity from निदिध्यासन makes you alert about worldly situations and that knowledge from आत्मा द्रष्टव्यः helps you solve your situation.
By this आत्मा द्रष्टव्यः firm knowledge you will know everything: विज्ञानेनेदं सर्वं विदितम् asserts बृहदारण्यक उपनिषद् २.४.५
श्रोतव्यो is about listening to वेद प्रमाण Veda pramana through a गुरु competent teacher and understanding reference material.
मन्तव्यो is about imbibing that material via your funnel of undertanding and with willful thinking through the material on an intellectual basis. The phrase is युक्ति चिन्तनम् yuktitah (funnel) chintanam logically thinking/thoughts with a certan willful intent.
निदिध्यासितव्यो which is निदिध्यासन after obtaining knowledge via युक्ति चिन्तनम् you are absolutely doubtless about the content. However there are issues like emotional problems for you to accept such material. निदिध्यासन is about निर्विचिकित्सा अर्थ मनस स्थापनम् nirVicikitsa (doubtless) अर्थ knowledge/meaning is स्थापनम् anchored into your mind by repeated reinforcement done willfully until it becomes a conviction. This becomes unconsciously a truism in your mind and prevents emotions to take over your thinking or conviction. Without निदिध्यासन you could regress back into old ways of thinking. If you are clouded by other emotional thoughts you can use सविकल्प समाधिना savikalp samadhina as a technique to objectively dispose them. The clarity from निदिध्यासन makes you alert about worldly situations and that knowledge from आत्मा द्रष्टव्यः helps you solve your situation.
By this आत्मा द्रष्टव्यः firm knowledge you will know everything: विज्ञानेनेदं सर्वं विदितम् asserts बृहदारण्यक उपनिषद् २.४.५
Re: Tradition, Culture, Religion & Law in Indian Society
Part -2 of my previous post of my comments on how to live a God-oriented life.Hriday wrote: ↑11 Jul 2024 15:42 ....
It was mentioned that only after reaching this stage of the wise that one strongly feel love and help all. The steps to attain liberation are the stages we reach when we make great progress in the realisation of the illusion of I. The last step of meditation happens when our 'I' illusion is very weak. At this stage we are not very concerned about ourselves, our past and present; so we naturally will be in a meditation-like state.
But what most people do is the imitation of a wise man from the start itself. Almost everyone claims that he had at least some devotion to God, love for others etc. They are essentially cheating God and practising untruth. Over time this will destroy their character and ability to see reality. There is a study by two psychiatrists that said that an attitude of truth denial will affect the brain and will worsen mental illnesses.
To start, we should get a deep understanding of the subject of the illusion of I. Since it is an incredibly difficult one, the next thing we can do is practice truthfulness. It means acknowledging that deep inside we are very selfish. Since everything originates from God, through truthfulness we are seeking God. Over time this practice of truthfulness will bring beneficial results. Our interests and thinking habits will subtly change to fundamental questions in life without any extra effort from us. I say this from my own experience.
Hindu scriptures had another name for god-seeking; it is called truth-seeking.
....
Swami Vivekananda said that our mind has great power. Whatever our mental attitude we broadcast it to the universe and we will get back it compounded over time. If we maintain untruthfulness the same will come back to us and if we maintain truthfulness then God himself will come to us.
A few interesting points on why living with a truthful attitude is essential.
The main problem in the Jnana Yoga path is that one cannot move beyond the theoretical understanding that awarer or I is a mind-made illusion.
I think I got a breakthrough in the understanding of how we will move forward from that point.
When we intensely practice truthfulness, gradually our mind automatically course corrects itself to the truth. Initially, we began to wonder if our desires, happiness, anger etc are our creations. We know that we can't create desires and various emotions and load them into our brains. Yet in ordinary life, we say that we have this desire and it is our own choice. But when body functions such as digestion etc happen we correctly say that these are not our deeds.
Later this understanding takes deeper roots and we begin to watch the various feelings and thoughts that arise in the mind as an observer in the distance. It means we are now not fully accepting the earlier belief that desires are our creation. Finally, we began to watch our mind-made concept of I or awarer from a distance and ultimately fully understand that it is a mind-made illusion. This state is variously called liberation, or selflessness in Hinduism.
One main point to keep in mind is that the above-mentioned process is not achieved by any efforts but by the automatic transformation of our thinking due to the accumulation of truth. Similar accumulation concepts are well known. For eg, doctors advise that continuing with strong negative emotions will harm the body in the medium and long term.
The above process is exactly what we are advised to do in meditation. The essence of most meditation practices is to continuously watch our own mind as an observer. In the Hindu text Yogasutra, meditation is the last step to achieve liberation. People mistake that meditation starts when we sit down to meditate and it ends when we stand up to go to the office.
Re: Tradition, Culture, Religion & Law in Indian Society
Part - 3 of my comments on the subject of God-oriented life.
This part is about the technical nature of of awarer or "I" concept.
I think it is Jiddu Krishnamurti who popularised the concept that "I" or awarer is a mind-made illusion. A limited summary of his teachings on this subject is given below.
1.
Only consciousness or awareness exists, awarer or I is a mind-made illusion.
2.
The concept of"I" means, it has a boundary between me and all other beings. Once it is created the next moment there is an immense fear of survival/death. Not only that; because there is a vast world outside of the boundary of me/I, there is a never-ending desire to possess and experience and the disappointments of not fulfilling these desires. Since all other people are outside the boundary of me there is no love for them. Others are obstacles or at best objects to be used for our interests. Even the love for parents or own children is due to the vague notion that they have some parts of us. So even that love is selfish. The sympathy we often feel for others is mostly because their struggles remind us of our own troubles and we falsely associate them with ourselves.
3.
Efforts to suppress or modify the behaviour of the "I" doesn't remove the root cause. On the contrary the "I" take the role of the controller. It is like a robber wearing a police uniform and searching for the robber. The real change comes only when we fully see the entire process related to the I concept. Krishnamurti would often say that the process of seeing the illusion and the subsequent disappearance of "I" is instantaneous. I think that one needs to practice truthfulness for our mind to see the illusion.
Krishnamurti would say that from the technical point of view when the "I" or boundary disappears we become everything and therefore there is no fear of survival. He also said love appears when the boundary disappears.
(Technically I didn't understand how love appears when "I" disappears. But Ramana Maharshi and Eckhart Tolle said the same thing. If anyone in the forum can explain it, it will be helpful.)
In an interview with quantum physicist David Bohm or somebody else, he said that "I" acts as a perpetual machine creating desires and its disappearance means zero desires. To me, this part is also too complex to understand.
However, Krishnamurti's teachings changed my life. To the many questions from the audience, he would reply; have courage, just see the full process that is happening in your mind. The very recognition that our mind is not running straight or in an illusion itself will destroy the "I".
His teachings didn't get the attention it deserved in India. He was born in Madanappalle, Andhra Pradesh. His life was extraordinary, sharing a few incidents here;
1.
From the biography of Krishnamurti by Pupul Jayakar - He is the 8th child of a low-income Brahmin couple. When his mother sensed that his birth was near; due to some strange reasons she went to the puja room in the house to deliver the baby!! In a Hindu household especially for Brahmins, it is an unthinkable sacrilege. Maybe the mother sensed the extraordinary nature of her child. She also named him after the name of Krishna, a major deity in Hinduism. Considering that the Theosophical Society considered him a World teacher even when he was a very young child, his fame as a philosopher etc makes one wonder if he was somehow connected to Lord Krishna.
2.
Sadhguru once narrated the meeting of Krishnamurti and a prominent Western personality. When the man entered the room of Krishnamurti, he felt like walking through a thick wall of love. Krishnamurti is known for his very strict and mathematical description of philosophy, yet he radiated a powerful wave of love.
3.
Krishnamurti described himself as a poor performer in school. Criticism or praise, nothing affected his mind. After school, he would sit alone staring somewhere for hours. People considered him as mentally retarded. A British psychic noticed that this child had no aura of ego and reported it to the Theosophical Society. They adopted him and promoted him worldwide. But later he cut the ties with them and started teaching on his own. The Wikipedia link is given below.
https://en.wikipedia.org/wiki/Jiddu_Krishnamurti
Book suggestions;1. Truth and Actuality.
Books on his talks with quantum physicist, David Bohm.
This part is about the technical nature of of awarer or "I" concept.
I think it is Jiddu Krishnamurti who popularised the concept that "I" or awarer is a mind-made illusion. A limited summary of his teachings on this subject is given below.
1.
Only consciousness or awareness exists, awarer or I is a mind-made illusion.
2.
The concept of"I" means, it has a boundary between me and all other beings. Once it is created the next moment there is an immense fear of survival/death. Not only that; because there is a vast world outside of the boundary of me/I, there is a never-ending desire to possess and experience and the disappointments of not fulfilling these desires. Since all other people are outside the boundary of me there is no love for them. Others are obstacles or at best objects to be used for our interests. Even the love for parents or own children is due to the vague notion that they have some parts of us. So even that love is selfish. The sympathy we often feel for others is mostly because their struggles remind us of our own troubles and we falsely associate them with ourselves.
3.
Efforts to suppress or modify the behaviour of the "I" doesn't remove the root cause. On the contrary the "I" take the role of the controller. It is like a robber wearing a police uniform and searching for the robber. The real change comes only when we fully see the entire process related to the I concept. Krishnamurti would often say that the process of seeing the illusion and the subsequent disappearance of "I" is instantaneous. I think that one needs to practice truthfulness for our mind to see the illusion.
Krishnamurti would say that from the technical point of view when the "I" or boundary disappears we become everything and therefore there is no fear of survival. He also said love appears when the boundary disappears.
(Technically I didn't understand how love appears when "I" disappears. But Ramana Maharshi and Eckhart Tolle said the same thing. If anyone in the forum can explain it, it will be helpful.)
In an interview with quantum physicist David Bohm or somebody else, he said that "I" acts as a perpetual machine creating desires and its disappearance means zero desires. To me, this part is also too complex to understand.
However, Krishnamurti's teachings changed my life. To the many questions from the audience, he would reply; have courage, just see the full process that is happening in your mind. The very recognition that our mind is not running straight or in an illusion itself will destroy the "I".
His teachings didn't get the attention it deserved in India. He was born in Madanappalle, Andhra Pradesh. His life was extraordinary, sharing a few incidents here;
1.
From the biography of Krishnamurti by Pupul Jayakar - He is the 8th child of a low-income Brahmin couple. When his mother sensed that his birth was near; due to some strange reasons she went to the puja room in the house to deliver the baby!! In a Hindu household especially for Brahmins, it is an unthinkable sacrilege. Maybe the mother sensed the extraordinary nature of her child. She also named him after the name of Krishna, a major deity in Hinduism. Considering that the Theosophical Society considered him a World teacher even when he was a very young child, his fame as a philosopher etc makes one wonder if he was somehow connected to Lord Krishna.
2.
Sadhguru once narrated the meeting of Krishnamurti and a prominent Western personality. When the man entered the room of Krishnamurti, he felt like walking through a thick wall of love. Krishnamurti is known for his very strict and mathematical description of philosophy, yet he radiated a powerful wave of love.
3.
Krishnamurti described himself as a poor performer in school. Criticism or praise, nothing affected his mind. After school, he would sit alone staring somewhere for hours. People considered him as mentally retarded. A British psychic noticed that this child had no aura of ego and reported it to the Theosophical Society. They adopted him and promoted him worldwide. But later he cut the ties with them and started teaching on his own. The Wikipedia link is given below.
https://en.wikipedia.org/wiki/Jiddu_Krishnamurti
Book suggestions;1. Truth and Actuality.
Books on his talks with quantum physicist, David Bohm.
Re: Tradition, Culture, Religion & Law in Indian Society
^
From the wikipedia link on Jiddu Krishnamurti;
From the wikipedia link on Jiddu Krishnamurti;
Krishnamurti was very highly regarded by several leading religious figures in India. Nisargadatta Maharaj described Krishnamurti as 'complete Brahman'.[104] Anandamayi Ma addressed him as the 'Guru of gurus'.[105] When Ramana Maharshi was asked why Krishnamurti dissolved the Order of the Star in the East, he replied "The Order's purpose stood consummated in that the World Teacher had arrived; that is why it was dissolved."[106]
Re: Tradition, Culture, Religion & Law in Indian Society
Notion of “I”
वृत्ति Vritti means literally spiral vortex of consciousness. They are not substances. They are not things to be seen with the eyes. They are only energies of the mind. They are the forces of the mind itself, or rather, they are the desires of the mind; these are the वृत्ति vrittis. The various likes and dislikes in the mind are really the वृत्ति vrittis. And, what is this “like” and “dislike”, desire, etc? It is the urge that is felt inside the mind itself which propels it towards something outside things, whether it is a physical object or a conceptual notion. This urge within is the disease of the mind. That is the obstacle. That is the impediment.
There is an inner pressure felt by the mind itself, due to which it is obliged to move out of itself in respect of an object of sense. This is the सर्वार्थता sarvarthata "all-pointedness" sarvarthata (the opposite is एकाग्रता ekagrata "one-pointedness") वृत्ति vritti. Meditation, or ध्यान dhyana, is a type of one-pointed activity of the mind. In the context of योग yoga, the presence of सर्वार्थता वृत्ति sarvarthata vrittis in consciousness is regarded as impediments to enlightenment. Remember one cannot have zero वृत्ति vritti since that would imply death. Even though we may sit for meditation in a peaceful setting, वृत्ति vrittis continue. योग Yoga is about the restraint one can impose on the mind. Restraint involves the technique of सविकल्प समाधिना savikalp samadhina.
योग Yoga is control of the mind, restraint of the mind-stuff. पतंजलि Patanjali says - योग yoga is योगश्चित्तवृत्तिनिरोधः॥२॥ chitta-vritti-nirodhah. As a word, वृत्ति vritti means literally vortex (of consciousness), or "circular activity with no beginning and no end". What the mind serves up are the images designed to entertain consciousness. The mind never sees “the thing in itself”. Mind is immaterial when compared with matter but it is a subtle material when compared with consciousness. Since mind is an object for a subject (mind or thoughts can be known), it is considered non-intelligent or inert. Mind is not self-revealing. Mind has its seat in the physical brain, during the waking state, mind gains experiences of the physical universe in and through the vibrations of the brain. It is mind's function to act as a limiter to the vision of the self/consciousness so that the experience is experienced vividly.
A primary cause of suffering is delusion: our inability, because of a subtly willful blindness, to see things not the way they truly are but instead in a distorted way. The world is a seamless and dynamic unity: a single living organism that is constantly undergoing change. Our minds, however, chops it up into separate, static bits and pieces, which we then try mentally and physically to manipulate, powered by अहंकार EGO. One of the mind’s most dear creations is the idea of the person, and closest to home, of a very special person which each one of us calls “I”: a separate, enduring ego or self. The “I” is established from the reflected light चिदाभास chidabas from दिव्यम् of ब्रह्मन् or चित् (original consciousness) as information from two thoughts – one in the वृत्ति thought of space and one वृत्ति thought of “body”. The चिदाभास chidabas reflected light in the thought of “the body” is the जीवभाव Jiva Bhav (nature). The जीव Jiva interprets these two वृत्ति thoughts as being “I” in चिदाभास Chidabasa.
In a moment, then, the seamless universe is cut in two. There is “I” and there is all the rest. That means conflict and pain, for “I” cannot control that fathomless vastness against which it is set. The very beginning of creation gave rise to the law of duality, light and darkness. By the storm of vibration, Brahman’s thoughts of multiplicity brought forth the waves of manifestation: His Lila, or divine play. Objects in the phenomenal world are called relative because they exist only in relation to each other. Man’s ordinary consciousness is relative consciousness i.e., she/he apprehends one thing only by interpreting it relative to something else. He cannot perceive the One, the Absolute, through that relative consciousness; it was given to him in order to appreciate the nature of the many. Ordinary waking consciousness, subconsciousness, super-subconsciousness - all forms of ego consciousness - share this characteristic: they are relative.
We have always been under the impression that there is an intrinsic difference between ourselves and the objects of sense. The mental transformation called समाधि परिणामः samadhi parinama is nothing but the rising and the falling, alternately or successively, of the tendencies of the mind towards various objects outside, and the tendency of the mind towards self-integration, from सर्वार्थता sarvarthata "all-pointedness" to एकाग्रता ekagrata "one-pointedness". There is a gulf between the subject and the object. They cannot be identical. The ‘you’ cannot be the ‘I’ – that is the simple essence of the matter. The ‘I’ is the meditator; the ‘you’ is the object. And the ‘you’ is always a ‘you’; the ‘I’ is always the ‘I’. How can the two come together?
The mind is unable to get out of this prejudice that the object is the object and the subject is the subject; that they are two different things. Though this is the usual idea that we have about ourselves and of things outside us, this is not the truth about things. When you develop the witness, it empowers your ability to know who you are, both as an individual living in the world and as a transcendent, universal consciousness.
Witnessing requires you to be in the moment and to see things as they are. It enables you to respond with greater skill, intuition grace and wisdom. The witness is the silent, peaceful centre of your being. It is from this perspective that you view your mind, the eternally changing, thinking, emoting, feeling, remembering and desiring part of you. Cultivating the witness in meditation enables you to forge the correct relationship between the unchanging witness and the ever-changing mind. You learn how to make the mind a tool that you can use to live a fulfilled life. If you have not developed the witness then your mind becomes your master.
The योगसूत्र yoga sutra tells us that when we go deeper into the practice of संयम samyama, this prejudice breaks down. That strange feeling we will have when the screen is lifted between us and the object is what is called एकाग्रता परिणामः ekagrata parinama. What is this strange feeling, or experience? तुल्यप्रत्ययौ Tulya pratyayau (equality of perception) is the simple phrase which explains the entire thing. Whether we think of our own self or we think of a beloved object, the sensations will be same. There will be no two different sensations. Yoga sutra explains the reason: ekagrata parinama – tatāḥ punaḥ śānta uditau tulya pratyayau cittasya ekāgratāpariṇāmaḥ.
योगसूत्र ३.१२
ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः ॥ ३.१२ ॥
tatah punah shantoditau tulyapratyayau chittasyaikagrataparinamah
When rising and falling thought processes are in balance, one-pointed consciousness comes forth.
वृत्ति Vritti means literally spiral vortex of consciousness. They are not substances. They are not things to be seen with the eyes. They are only energies of the mind. They are the forces of the mind itself, or rather, they are the desires of the mind; these are the वृत्ति vrittis. The various likes and dislikes in the mind are really the वृत्ति vrittis. And, what is this “like” and “dislike”, desire, etc? It is the urge that is felt inside the mind itself which propels it towards something outside things, whether it is a physical object or a conceptual notion. This urge within is the disease of the mind. That is the obstacle. That is the impediment.
There is an inner pressure felt by the mind itself, due to which it is obliged to move out of itself in respect of an object of sense. This is the सर्वार्थता sarvarthata "all-pointedness" sarvarthata (the opposite is एकाग्रता ekagrata "one-pointedness") वृत्ति vritti. Meditation, or ध्यान dhyana, is a type of one-pointed activity of the mind. In the context of योग yoga, the presence of सर्वार्थता वृत्ति sarvarthata vrittis in consciousness is regarded as impediments to enlightenment. Remember one cannot have zero वृत्ति vritti since that would imply death. Even though we may sit for meditation in a peaceful setting, वृत्ति vrittis continue. योग Yoga is about the restraint one can impose on the mind. Restraint involves the technique of सविकल्प समाधिना savikalp samadhina.
योग Yoga is control of the mind, restraint of the mind-stuff. पतंजलि Patanjali says - योग yoga is योगश्चित्तवृत्तिनिरोधः॥२॥ chitta-vritti-nirodhah. As a word, वृत्ति vritti means literally vortex (of consciousness), or "circular activity with no beginning and no end". What the mind serves up are the images designed to entertain consciousness. The mind never sees “the thing in itself”. Mind is immaterial when compared with matter but it is a subtle material when compared with consciousness. Since mind is an object for a subject (mind or thoughts can be known), it is considered non-intelligent or inert. Mind is not self-revealing. Mind has its seat in the physical brain, during the waking state, mind gains experiences of the physical universe in and through the vibrations of the brain. It is mind's function to act as a limiter to the vision of the self/consciousness so that the experience is experienced vividly.
A primary cause of suffering is delusion: our inability, because of a subtly willful blindness, to see things not the way they truly are but instead in a distorted way. The world is a seamless and dynamic unity: a single living organism that is constantly undergoing change. Our minds, however, chops it up into separate, static bits and pieces, which we then try mentally and physically to manipulate, powered by अहंकार EGO. One of the mind’s most dear creations is the idea of the person, and closest to home, of a very special person which each one of us calls “I”: a separate, enduring ego or self. The “I” is established from the reflected light चिदाभास chidabas from दिव्यम् of ब्रह्मन् or चित् (original consciousness) as information from two thoughts – one in the वृत्ति thought of space and one वृत्ति thought of “body”. The चिदाभास chidabas reflected light in the thought of “the body” is the जीवभाव Jiva Bhav (nature). The जीव Jiva interprets these two वृत्ति thoughts as being “I” in चिदाभास Chidabasa.
In a moment, then, the seamless universe is cut in two. There is “I” and there is all the rest. That means conflict and pain, for “I” cannot control that fathomless vastness against which it is set. The very beginning of creation gave rise to the law of duality, light and darkness. By the storm of vibration, Brahman’s thoughts of multiplicity brought forth the waves of manifestation: His Lila, or divine play. Objects in the phenomenal world are called relative because they exist only in relation to each other. Man’s ordinary consciousness is relative consciousness i.e., she/he apprehends one thing only by interpreting it relative to something else. He cannot perceive the One, the Absolute, through that relative consciousness; it was given to him in order to appreciate the nature of the many. Ordinary waking consciousness, subconsciousness, super-subconsciousness - all forms of ego consciousness - share this characteristic: they are relative.
We have always been under the impression that there is an intrinsic difference between ourselves and the objects of sense. The mental transformation called समाधि परिणामः samadhi parinama is nothing but the rising and the falling, alternately or successively, of the tendencies of the mind towards various objects outside, and the tendency of the mind towards self-integration, from सर्वार्थता sarvarthata "all-pointedness" to एकाग्रता ekagrata "one-pointedness". There is a gulf between the subject and the object. They cannot be identical. The ‘you’ cannot be the ‘I’ – that is the simple essence of the matter. The ‘I’ is the meditator; the ‘you’ is the object. And the ‘you’ is always a ‘you’; the ‘I’ is always the ‘I’. How can the two come together?
The mind is unable to get out of this prejudice that the object is the object and the subject is the subject; that they are two different things. Though this is the usual idea that we have about ourselves and of things outside us, this is not the truth about things. When you develop the witness, it empowers your ability to know who you are, both as an individual living in the world and as a transcendent, universal consciousness.
Witnessing requires you to be in the moment and to see things as they are. It enables you to respond with greater skill, intuition grace and wisdom. The witness is the silent, peaceful centre of your being. It is from this perspective that you view your mind, the eternally changing, thinking, emoting, feeling, remembering and desiring part of you. Cultivating the witness in meditation enables you to forge the correct relationship between the unchanging witness and the ever-changing mind. You learn how to make the mind a tool that you can use to live a fulfilled life. If you have not developed the witness then your mind becomes your master.
The योगसूत्र yoga sutra tells us that when we go deeper into the practice of संयम samyama, this prejudice breaks down. That strange feeling we will have when the screen is lifted between us and the object is what is called एकाग्रता परिणामः ekagrata parinama. What is this strange feeling, or experience? तुल्यप्रत्ययौ Tulya pratyayau (equality of perception) is the simple phrase which explains the entire thing. Whether we think of our own self or we think of a beloved object, the sensations will be same. There will be no two different sensations. Yoga sutra explains the reason: ekagrata parinama – tatāḥ punaḥ śānta uditau tulya pratyayau cittasya ekāgratāpariṇāmaḥ.
योगसूत्र ३.१२
ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः ॥ ३.१२ ॥
tatah punah shantoditau tulyapratyayau chittasyaikagrataparinamah
When rising and falling thought processes are in balance, one-pointed consciousness comes forth.
Re: Tradition, Culture, Religion & Law in Indian Society
श्रद्धा Shraddha
श्रद्धा Shraddha is a Sanskrit word for an unshakable conviction in our journey. श्रद्धा Shraddha should not be translated as a “simple” faith/trust – it also conveys mental and intellectual firmness. Unfortunately, the Sanskrit word श्रद्धा shraddha does not have an exact equivalent in the English language. We build our श्रद्धा “shraddha” by pushing through fear and trusting implicitly in our feelings and conscience. We need this conviction, or श्रद्धा shraddha, to strengthen our intent to achieve success. Indeed we need the courage of our conviction. श्रद्धा Shraddha, trust/faith, must arise in its own way. It must be discovered. It cannot be commanded. This reverence for scripture cannot be thrust upon anybody. In having श्रद्धा Shraddha, there is trust, faith, reverence, devotion, openness and freedom. In fact, this is the trust where there is freedom. श्रद्धा Shraddha or reverential faith enables that learning frame of mind and, therefore, is freedom. Such a mind remains free from doubts and questions and open to the teacher and the teaching.
The श्रद्धा सूक्तम Shraddha suktam, which is part of the तैत्तिरीय ब्राह्मण Taittiriya Brahmana, underlines the significance of श्रद्धा Shraddha and honours it as a देवी Devi. Listening to this chant in times of fear or confusion, can help restore faith and inspire us to persevere in our efforts. Chanting this can also bring the much needed vitality to face the challenges of life.
श्रद्धा सूक्तम ऋग्वेद १०.१५१
श्रध्दयाग्निस्समिध्यते श्रध्दया हूयते हविः। श्रद्धां भगस्य मूर्धनि वचसावेदयामसी ॥1॥
प्रियं श्रद्धे ददतः प्रियं श्रद्धे दीदासतः। प्रियं भोजेषु यज्वस्विदं म उदितं कृधि ॥2॥
यथा देवा असुरेषु श्रद्धामुग्रेषु चक्रिरे । एवं भोजेषु यज्वस्वस्माकमुदितं कृधि ॥3॥
श्रद्धां देवा यजमाना वायुगोपा उपासते । श्रद्धां हृदय्यायाकूत्या श्रद्धया विन्दते वसु ॥4॥
श्रद्धां प्रातर्हवामहे श्रद्धां मध्यन्दिनं परि । श्रद्धां सूर्यस्य निम्रुचि श्रद्धे श्रद्धापयेह नः ॥5॥
Shraddhä makes the fire burn splendidly. The oblation is offered with Shraddhä. Shraddhä is the best among all kinds of wealth. We assert this fact with our words of praise.
O Devi Shraddhä, bestow pleasing and agreeable things on the charitable one and on the one who wishes to be charitable. I pray that You may bestow the pleasing and agreeable on those who perform rituals for enjoying the fruits thereof.
The Devas pay particular attention to the frightening demons (or: they show reverence to the superior Devas). In the same way, O Devi Shraddhä, (we are showing reverence to you). Kindly fulfill our intent towards our priests who perform rituals to enjoy the fruits thereof.
The devatäs and the performers of rituals, protected by the Deva Väyu, are worshiping Devi Shraddhä. All worship Devi Shraddhä with (devotional) intent in their heart. One gains wealth through shraddhä.
We invite the Devi Shraddhä in the morning. We invite Devi shraddhä at noon and at sunset. O Devi Shraddhä, bless us that we may have Shraddhä in this life, at this time, and in this place.
भगवद् गीता १४.२६
मां च योऽव्यभिचारेण भक्ति योगेन सेवते | स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते || 26||
māṁ cha yo vyabhichāreṇa SHRADDA yogena sevatesa guṇān samatītyaitān brahma-bhūyāya kalpate
Those who serve me with unalloyed shraddha rise above the three gunas (modes of material nature) and come to the level of Brahman.
श्रद्धा Shraddha is defined as trust or faith in the words of वेदान्त Vedanta pending verification. Again, श्रद्धा shraddha is not blind faith, but enlightened faith based on verification. श्रद्धा Shraddha is more than mere faith. It also implies self–reliance, an independent sense of right and wrong, reliance on conscience and the courage of one’s own conviction. श्रीकृष्ण Lord Krishna also gives importance to श्रद्धा Shraddha and says in the भगवद् गीता ४.३९ : श्रद्धावान् लभते ज्ञानं “shraddhavan labhate jnanam”, one with श्रद्धा shraddha gains knowledge. श्रद्धा Shraddha is the cornerstone of सनातन धर्म Santana Dharma. Faith in सनातन धर्म Sanatana Dharma begins as an experiment and ends as an experience.
From श्रद्धा shraddha comes निष्ठा nistha or one-pointed devotion and from निष्ठा nistha comes self-realization. Ancient maharishis talked about the quality of श्रद्धा “shraddha” which is a positive energy that comes from within. श्रद्धा Shraddha is the bedrock of understanding and knowing the ब्रह्मन् Brahman - the practise of spirituality by elevating human consciousness in the personal quest for truth. At the heart of Hinduism remains mans’ essential quest (know thyself is the quintessence) for union with the Absolute supreme, the ब्रह्मन् Brahman.
आदि शङ्कराचार्य विवेकचूडामणिः २५
शास्त्रस्य गुरुवाक्यस्य सत्यबुद्ध्यवधारणम् ।सा श्रद्धा कथिता सद्भिर्यया वस्तूपलभ्यते ॥ २५ ॥
śāstrasya guruvākyasya satyabuddhyavadhāraṇam |sā śraddhā kathitā sadbhiryayā vastūpalabhyate || 25 ||
Acceptance by firm judgment as true of what the Scriptures and the Guru instruct, is called by sages Śhraddhā, by means of which the Reality is perceived.
आदि शङ्कराचार्य भाष्य
मन्तव्यविषये आदरः आस्तिक्यबुद्धिः श्रद्धा ॥
shraddha is the idea, that thing in question really exists.
श्रद्धा Shraddha is traditionally one of the six virtues that are part of the four-fold set of qualifications laid out by आदि शङ्कराचार्य Adi Shankaracharya for the study of वेदान्त Vedanta, which are:
first, विवेकचूडामणि १९: नित्यानित्यवस्तुविवेकः or नित्य अनित्य वस्तु विवेक nitya-anitya-vastu-viveka, the ability to discriminate between the permanent and impermanent;
second, विवेकचूडामणि १९: इहामुत्रफलभोगविराग or इहा अमुत्र फल भोगविराग iha-amutra-phala-bhoga-vairagya, non-attachment to the fruits of actions in this world and the next;
third, the six virtues - शम shama control of the mind, दम dama control of the senses, उपरति uparati satiety in the enjoyment of sense-objects, तितिक्षा titiksha endurance, श्रद्धा shraddha, समाधान sama dhana balanced concentration; and
fourth, मुमुक्षुत्व mumukshutva the sustained desire to achieve moksha.
श्रद्धा Shraddha is a combination of the desire to seek truth, the perseverance while working on the path, and the firm conviction in truth’s existence. It is more than just a belief, a faith in ब्रह्मन् Brahman or faith in oneself intertwine; there is no radical duality. श्रद्धा Shraddha, like all divinely human qualities, is not a water-tight compartment; it cannot be separated from patience, perseverance, endurance and love. In the mind there are three दोषः doshas, viz., मल mala (impurities like lust, wrath, greed, etc.), विक्षेप vikshepa (tossing of the mind), and आवरण avarana (veil of ignorance). मल Mala is removed through निष्काम कर्म योग nishkamya karma yoga; विक्षेप vikshepa by means of उपासना upasana and श्रद्धा shraddha; and आवरण avarana by means of study of vedantic literature and ज्ञान jnana. ध्यान Dhyana (meditation) is a spiritual उपासना upasana.
श्रद्धा Shraddha is not belief. It is not what we think or have been told, but it is something that is drawn from direct experience and provides us the conscience rooted information (derived from आत्मा Atma) to help us continue toward a particular goal. सनातन धर्म Sanatana dharma never requires us to believe anything on hearsay alone. In fact, it demands that we reconsider all given knowledge using our own bodies and minds as laboratories to test out beliefs to see if they stand up in the face of direct experience. The ब्रह्मन् Brahman must guide us into conscious relationships, allowing all beings to experience healing and harmony at the deepest core on a universal level. Everyone comes with a seed of faith that we nurture. As we nurture it, it grows and we can feel its power and we can also feel its peace. One could say that your श्रद्धा shraddha is reflected through your virtues and values, it is what defines your sense of self, your character. Your character, or your nature, determines your destiny. It shapes how you perceive, live your life and are motivated in the world. Your श्रद्धा shraddha is what defines you. श्रद्धा Shraddha is based on accurate reasoning, evidence and experience. श्रद्धा Shraddha is seeing with light from your आत्मा Atma to guide you through darkness. In fact, you should have श्रद्धा shraddha not only to practice religion or achieve liberation but also to gain mastery in any endeavor.
श्रद्धा SHRADDHA is deep faith in the ancient wisdom of India’s sacred traditions, where ज्ञान jnana (knowledge) meets with भक्ति bhakti (devotion) in the heart of every spiritual seeker. Such faith is the trust born of intense devotion and conviction woven through the principles of सनातन धर्म Sanatana Dharma.
श्रद्धा SHRADDHA, or deep faith and belief, is the feeling of sensitivity, discernment and understanding with conviction and trust in the cosmic powers of the universe.
श्रद्धा SHRADDHA without insight and perception lures us into the dragnets of illusion and personality cults.
श्रद्धा SHRADDHA must be born out of awareness, clarity, discrimination, maturity and responsibility.
श्रद्धा SHRADDHA is the mark of भक्ति bhakti that unfolds love and compassion as an expression of gratitude, nurturing and inspiration. Divinity must guide us into conscious relationships, allowing all beings to experience healing and harmony at the deepest core on a universal level.
The word श्रद्धा “shraddha” appears in about 15 verses in भगवद् गीता right from the 3rd chapter to the 18th chapter. In भगवद् गीता श्रीकृष्ण Krishna uses the word श्रद्धा “shraddha” more than a dozen times in different places in His conversation with Arjuna. In these places, श्रीकृष्ण Krishna clearly stresses the importance of श्रद्धा SHRADDHA in knowing Him. You have to exercise your conscience at every step and do your duty while being rooted in the moment. श्रीकृष्ण Krishna states that the quality of our श्रद्धा SHRADDHA decides the direction of our life.
भगवद् गीता १७.३
सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत | श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्ध: स एव स: || 3||
sattvānurūpā sarvasya śhraddhā bhavati bhārataśhraddhā-mayo ‘yaṁ puruṣho yo yach-chhraddhaḥ sa eva saḥ
The SHRADDHA of all humans conforms to the nature of their mind. All people possess SHRADDHA, and whatever the nature of their faith, that is verily what they are.
One definition of श्रद्धा shraddha is given in:
तत्त्वबोध tattvabodha
निगमाचार्यवाक्येषु भक्तिः श्रद्धेति विश्रुता ।
nigama Acharya vakyeshu bhaktih shraddheti vishruta
shraddha is implicit faith in the word of the scripture and the teacher.
In छान्दोग्योपनिषद् Chandogya Upanishad it is said that only he who has श्रद्धा shraddha will do the inquiry into आत्मा Atman. The wise who comprehend this truth develop firm faith and worship ब्रह्मन् Brahman with loving devotion. In order to know ब्रह्मन् Brahman, श्रीकृष्ण Lord Krishna says that one can use श्रद्धा shraddha (consciousness with conviction/faith).
आदि शङ्कराचार्य भाष्य Adi Shankarcharya commenting on छान्दोग्योपनिषद् ६.१२.२ says the following about श्रद्धत्स्व:
तथापि अत्यन्तसूक्ष्मेष्वर्थेषु बाह्यविषयासक्तमनसः स्वभावप्रवृत्तस्यासत्यां गुरुतरायां श्रद्धायां दुरवगमत्वं स्यादित्याह श्रद्धत्स्वेति
in the case of सूक्ष्मेष्वर्थेषु extremely subtle things, a man who has his mind taken up by बाह्यविषया external things, and follows the स्वभाव natural bent of his activities, could find it difficult to understand if he were not imbued with a श्रद्धत्स्वेति large degree of faith
छान्दोग्योपनिषद् ५.१०.१
तद्य इत्थं विदुः। ये चेमेऽरण्ये श्रद्धा तप इत्युपासते तेऽर्चिषमभिसंभवन्त्यर्चिषोऽहरह्न
tadya itthaṃ viduḥ | ye ceme raṇye śraddhā tapa ityupāsate te rciṣamabhisaṃbhavantyarciṣo harahna
Those who know this [about the five fires], and those who live in the forest practising austerities with shraddha, they go after death to the world of light.
छान्दोग्योपनिषद् ७.१९.१
यदा वै श्रद्दधात्यथ मनुते नाश्रद्दधन्मनुते श्रद्दधदेव मनुते श्रद्धा त्वेव विजिज्ञासितव्येति श्रद्धां भगवो विजिज्ञास इति ॥ ७.१९.१ ॥
When one has shraddha, then he reflects; without shraddha, one does not reflect; one reflects only when he has shraddha. But one should seek to understand shraddha itself.
श्वेताश्वतरोपनिषद् ६.२३
यस्य देवे परा श्रद्धा यथा देवे तथा गुरौ । तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः॥ २३॥
yasya deve parā shraddha yathā deve tathā gurautasyaite kathitā hyarthāḥ prakāśhante mahātmanaḥ
The imports of all the Vedic knowledge is revealed within the hearts of those who engage with unflinching SHRADDHA toward Guru and Deva
पतञ्जलि १.२०
श्रद्धावीर्यस्मृति समाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥
śraddhā-vīrya-smṛti samādhi-prajñā-pūrvaka itareṣām ||20||
For others, clarity is preceded by SHRADDHA, energy, memory and discrimination of the real.
Also in योगदर्शन १.२०
Shraddha varya smriti samadhi prajóapurvakam itareÌam
Strength, memory and Samadhi may be achieved (by even ordinary people) with the aid of SHRADDHA and wisdom
From श्रद्धा shraddha (faith) to प्रज्ञा prajna (discernment) are the means of attaining the ultimate state of yoga – seedless समाधि Samadhi. वीर्य Virya implies the indomitable courage and will to follow the path of योग yoga.
The fountainhead of श्रद्धा shraddha is higher consciousness. श्रद्धा Shraddha is the opposite of अंधविश्वास andha-vishwas (superstition or blind faith). The essence of श्रद्धा Shraddha is the unshakable belief in noble ideals, dharma and Srutis. You have to exercise your conscience at every step - do your duty while being rooted in the moment. In the भगवद् गीता ४.३९ श्रीकृष्ण Sri Krishna says: श्रद्धावान् लभते ज्ञानं “shraddhavan labhate jnanam”. Only the one with श्रद्धा shraddha gains knowledge. श्रद्धा Shraddha is like a stepping stone; with the help of a guru, श्रद्धा Shraddha is indispensable, because without it, true knowledge will forever be beyond one’s grasp.
The भगवद् गीता Bhagavad Gita firmly states that those who have no श्रद्धा Shraddha are doomed.
भगवद् गीता ९.३
अश्रद्दधाना: पुरुषा धर्मस्यास्य परन्तप | अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि || 3||
aśhraddadhānāḥ puruṣhā dharmasyāsya parantapaaprāpya māṁ nivartante mṛityu-samsāra-vartmani
People who have no SHRADDHA in this dharma are unable to attain me, O conqueror of enemies. They repeatedly come back to this world in the cycle of birth and death.
भगवद् गीता ४.४0
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति | नायं लोकोऽस्ति न परो न सुखं संशयात्मन: || 40||
ajñaśh chāśhraddadhānaśh cha sanśhayātmā vinaśhyatināyaṁ loko ’sti na paro na sukhaṁ sanśhayātmanaḥ
But persons who possess neither SHRADDHA nor knowledge, and who are of a doubting nature, suffer a downfall. For the skeptical Atmas, there is no happiness either in this world or the next.
श्रद्धा Shraddha is a Sanskrit word for an unshakable conviction in our journey. श्रद्धा Shraddha should not be translated as a “simple” faith/trust – it also conveys mental and intellectual firmness. Unfortunately, the Sanskrit word श्रद्धा shraddha does not have an exact equivalent in the English language. We build our श्रद्धा “shraddha” by pushing through fear and trusting implicitly in our feelings and conscience. We need this conviction, or श्रद्धा shraddha, to strengthen our intent to achieve success. Indeed we need the courage of our conviction. श्रद्धा Shraddha, trust/faith, must arise in its own way. It must be discovered. It cannot be commanded. This reverence for scripture cannot be thrust upon anybody. In having श्रद्धा Shraddha, there is trust, faith, reverence, devotion, openness and freedom. In fact, this is the trust where there is freedom. श्रद्धा Shraddha or reverential faith enables that learning frame of mind and, therefore, is freedom. Such a mind remains free from doubts and questions and open to the teacher and the teaching.
The श्रद्धा सूक्तम Shraddha suktam, which is part of the तैत्तिरीय ब्राह्मण Taittiriya Brahmana, underlines the significance of श्रद्धा Shraddha and honours it as a देवी Devi. Listening to this chant in times of fear or confusion, can help restore faith and inspire us to persevere in our efforts. Chanting this can also bring the much needed vitality to face the challenges of life.
श्रद्धा सूक्तम ऋग्वेद १०.१५१
श्रध्दयाग्निस्समिध्यते श्रध्दया हूयते हविः। श्रद्धां भगस्य मूर्धनि वचसावेदयामसी ॥1॥
प्रियं श्रद्धे ददतः प्रियं श्रद्धे दीदासतः। प्रियं भोजेषु यज्वस्विदं म उदितं कृधि ॥2॥
यथा देवा असुरेषु श्रद्धामुग्रेषु चक्रिरे । एवं भोजेषु यज्वस्वस्माकमुदितं कृधि ॥3॥
श्रद्धां देवा यजमाना वायुगोपा उपासते । श्रद्धां हृदय्यायाकूत्या श्रद्धया विन्दते वसु ॥4॥
श्रद्धां प्रातर्हवामहे श्रद्धां मध्यन्दिनं परि । श्रद्धां सूर्यस्य निम्रुचि श्रद्धे श्रद्धापयेह नः ॥5॥
Shraddhä makes the fire burn splendidly. The oblation is offered with Shraddhä. Shraddhä is the best among all kinds of wealth. We assert this fact with our words of praise.
O Devi Shraddhä, bestow pleasing and agreeable things on the charitable one and on the one who wishes to be charitable. I pray that You may bestow the pleasing and agreeable on those who perform rituals for enjoying the fruits thereof.
The Devas pay particular attention to the frightening demons (or: they show reverence to the superior Devas). In the same way, O Devi Shraddhä, (we are showing reverence to you). Kindly fulfill our intent towards our priests who perform rituals to enjoy the fruits thereof.
The devatäs and the performers of rituals, protected by the Deva Väyu, are worshiping Devi Shraddhä. All worship Devi Shraddhä with (devotional) intent in their heart. One gains wealth through shraddhä.
We invite the Devi Shraddhä in the morning. We invite Devi shraddhä at noon and at sunset. O Devi Shraddhä, bless us that we may have Shraddhä in this life, at this time, and in this place.
भगवद् गीता १४.२६
मां च योऽव्यभिचारेण भक्ति योगेन सेवते | स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते || 26||
māṁ cha yo vyabhichāreṇa SHRADDA yogena sevatesa guṇān samatītyaitān brahma-bhūyāya kalpate
Those who serve me with unalloyed shraddha rise above the three gunas (modes of material nature) and come to the level of Brahman.
श्रद्धा Shraddha is defined as trust or faith in the words of वेदान्त Vedanta pending verification. Again, श्रद्धा shraddha is not blind faith, but enlightened faith based on verification. श्रद्धा Shraddha is more than mere faith. It also implies self–reliance, an independent sense of right and wrong, reliance on conscience and the courage of one’s own conviction. श्रीकृष्ण Lord Krishna also gives importance to श्रद्धा Shraddha and says in the भगवद् गीता ४.३९ : श्रद्धावान् लभते ज्ञानं “shraddhavan labhate jnanam”, one with श्रद्धा shraddha gains knowledge. श्रद्धा Shraddha is the cornerstone of सनातन धर्म Santana Dharma. Faith in सनातन धर्म Sanatana Dharma begins as an experiment and ends as an experience.
From श्रद्धा shraddha comes निष्ठा nistha or one-pointed devotion and from निष्ठा nistha comes self-realization. Ancient maharishis talked about the quality of श्रद्धा “shraddha” which is a positive energy that comes from within. श्रद्धा Shraddha is the bedrock of understanding and knowing the ब्रह्मन् Brahman - the practise of spirituality by elevating human consciousness in the personal quest for truth. At the heart of Hinduism remains mans’ essential quest (know thyself is the quintessence) for union with the Absolute supreme, the ब्रह्मन् Brahman.
आदि शङ्कराचार्य विवेकचूडामणिः २५
शास्त्रस्य गुरुवाक्यस्य सत्यबुद्ध्यवधारणम् ।सा श्रद्धा कथिता सद्भिर्यया वस्तूपलभ्यते ॥ २५ ॥
śāstrasya guruvākyasya satyabuddhyavadhāraṇam |sā śraddhā kathitā sadbhiryayā vastūpalabhyate || 25 ||
Acceptance by firm judgment as true of what the Scriptures and the Guru instruct, is called by sages Śhraddhā, by means of which the Reality is perceived.
आदि शङ्कराचार्य भाष्य
मन्तव्यविषये आदरः आस्तिक्यबुद्धिः श्रद्धा ॥
shraddha is the idea, that thing in question really exists.
श्रद्धा Shraddha is traditionally one of the six virtues that are part of the four-fold set of qualifications laid out by आदि शङ्कराचार्य Adi Shankaracharya for the study of वेदान्त Vedanta, which are:
first, विवेकचूडामणि १९: नित्यानित्यवस्तुविवेकः or नित्य अनित्य वस्तु विवेक nitya-anitya-vastu-viveka, the ability to discriminate between the permanent and impermanent;
second, विवेकचूडामणि १९: इहामुत्रफलभोगविराग or इहा अमुत्र फल भोगविराग iha-amutra-phala-bhoga-vairagya, non-attachment to the fruits of actions in this world and the next;
third, the six virtues - शम shama control of the mind, दम dama control of the senses, उपरति uparati satiety in the enjoyment of sense-objects, तितिक्षा titiksha endurance, श्रद्धा shraddha, समाधान sama dhana balanced concentration; and
fourth, मुमुक्षुत्व mumukshutva the sustained desire to achieve moksha.
श्रद्धा Shraddha is a combination of the desire to seek truth, the perseverance while working on the path, and the firm conviction in truth’s existence. It is more than just a belief, a faith in ब्रह्मन् Brahman or faith in oneself intertwine; there is no radical duality. श्रद्धा Shraddha, like all divinely human qualities, is not a water-tight compartment; it cannot be separated from patience, perseverance, endurance and love. In the mind there are three दोषः doshas, viz., मल mala (impurities like lust, wrath, greed, etc.), विक्षेप vikshepa (tossing of the mind), and आवरण avarana (veil of ignorance). मल Mala is removed through निष्काम कर्म योग nishkamya karma yoga; विक्षेप vikshepa by means of उपासना upasana and श्रद्धा shraddha; and आवरण avarana by means of study of vedantic literature and ज्ञान jnana. ध्यान Dhyana (meditation) is a spiritual उपासना upasana.
श्रद्धा Shraddha is not belief. It is not what we think or have been told, but it is something that is drawn from direct experience and provides us the conscience rooted information (derived from आत्मा Atma) to help us continue toward a particular goal. सनातन धर्म Sanatana dharma never requires us to believe anything on hearsay alone. In fact, it demands that we reconsider all given knowledge using our own bodies and minds as laboratories to test out beliefs to see if they stand up in the face of direct experience. The ब्रह्मन् Brahman must guide us into conscious relationships, allowing all beings to experience healing and harmony at the deepest core on a universal level. Everyone comes with a seed of faith that we nurture. As we nurture it, it grows and we can feel its power and we can also feel its peace. One could say that your श्रद्धा shraddha is reflected through your virtues and values, it is what defines your sense of self, your character. Your character, or your nature, determines your destiny. It shapes how you perceive, live your life and are motivated in the world. Your श्रद्धा shraddha is what defines you. श्रद्धा Shraddha is based on accurate reasoning, evidence and experience. श्रद्धा Shraddha is seeing with light from your आत्मा Atma to guide you through darkness. In fact, you should have श्रद्धा shraddha not only to practice religion or achieve liberation but also to gain mastery in any endeavor.
श्रद्धा SHRADDHA is deep faith in the ancient wisdom of India’s sacred traditions, where ज्ञान jnana (knowledge) meets with भक्ति bhakti (devotion) in the heart of every spiritual seeker. Such faith is the trust born of intense devotion and conviction woven through the principles of सनातन धर्म Sanatana Dharma.
श्रद्धा SHRADDHA, or deep faith and belief, is the feeling of sensitivity, discernment and understanding with conviction and trust in the cosmic powers of the universe.
श्रद्धा SHRADDHA without insight and perception lures us into the dragnets of illusion and personality cults.
श्रद्धा SHRADDHA must be born out of awareness, clarity, discrimination, maturity and responsibility.
श्रद्धा SHRADDHA is the mark of भक्ति bhakti that unfolds love and compassion as an expression of gratitude, nurturing and inspiration. Divinity must guide us into conscious relationships, allowing all beings to experience healing and harmony at the deepest core on a universal level.
The word श्रद्धा “shraddha” appears in about 15 verses in भगवद् गीता right from the 3rd chapter to the 18th chapter. In भगवद् गीता श्रीकृष्ण Krishna uses the word श्रद्धा “shraddha” more than a dozen times in different places in His conversation with Arjuna. In these places, श्रीकृष्ण Krishna clearly stresses the importance of श्रद्धा SHRADDHA in knowing Him. You have to exercise your conscience at every step and do your duty while being rooted in the moment. श्रीकृष्ण Krishna states that the quality of our श्रद्धा SHRADDHA decides the direction of our life.
भगवद् गीता १७.३
सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत | श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्ध: स एव स: || 3||
sattvānurūpā sarvasya śhraddhā bhavati bhārataśhraddhā-mayo ‘yaṁ puruṣho yo yach-chhraddhaḥ sa eva saḥ
The SHRADDHA of all humans conforms to the nature of their mind. All people possess SHRADDHA, and whatever the nature of their faith, that is verily what they are.
One definition of श्रद्धा shraddha is given in:
तत्त्वबोध tattvabodha
निगमाचार्यवाक्येषु भक्तिः श्रद्धेति विश्रुता ।
nigama Acharya vakyeshu bhaktih shraddheti vishruta
shraddha is implicit faith in the word of the scripture and the teacher.
In छान्दोग्योपनिषद् Chandogya Upanishad it is said that only he who has श्रद्धा shraddha will do the inquiry into आत्मा Atman. The wise who comprehend this truth develop firm faith and worship ब्रह्मन् Brahman with loving devotion. In order to know ब्रह्मन् Brahman, श्रीकृष्ण Lord Krishna says that one can use श्रद्धा shraddha (consciousness with conviction/faith).
आदि शङ्कराचार्य भाष्य Adi Shankarcharya commenting on छान्दोग्योपनिषद् ६.१२.२ says the following about श्रद्धत्स्व:
तथापि अत्यन्तसूक्ष्मेष्वर्थेषु बाह्यविषयासक्तमनसः स्वभावप्रवृत्तस्यासत्यां गुरुतरायां श्रद्धायां दुरवगमत्वं स्यादित्याह श्रद्धत्स्वेति
in the case of सूक्ष्मेष्वर्थेषु extremely subtle things, a man who has his mind taken up by बाह्यविषया external things, and follows the स्वभाव natural bent of his activities, could find it difficult to understand if he were not imbued with a श्रद्धत्स्वेति large degree of faith
छान्दोग्योपनिषद् ५.१०.१
तद्य इत्थं विदुः। ये चेमेऽरण्ये श्रद्धा तप इत्युपासते तेऽर्चिषमभिसंभवन्त्यर्चिषोऽहरह्न
tadya itthaṃ viduḥ | ye ceme raṇye śraddhā tapa ityupāsate te rciṣamabhisaṃbhavantyarciṣo harahna
Those who know this [about the five fires], and those who live in the forest practising austerities with shraddha, they go after death to the world of light.
छान्दोग्योपनिषद् ७.१९.१
यदा वै श्रद्दधात्यथ मनुते नाश्रद्दधन्मनुते श्रद्दधदेव मनुते श्रद्धा त्वेव विजिज्ञासितव्येति श्रद्धां भगवो विजिज्ञास इति ॥ ७.१९.१ ॥
When one has shraddha, then he reflects; without shraddha, one does not reflect; one reflects only when he has shraddha. But one should seek to understand shraddha itself.
श्वेताश्वतरोपनिषद् ६.२३
यस्य देवे परा श्रद्धा यथा देवे तथा गुरौ । तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः॥ २३॥
yasya deve parā shraddha yathā deve tathā gurautasyaite kathitā hyarthāḥ prakāśhante mahātmanaḥ
The imports of all the Vedic knowledge is revealed within the hearts of those who engage with unflinching SHRADDHA toward Guru and Deva
पतञ्जलि १.२०
श्रद्धावीर्यस्मृति समाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥
śraddhā-vīrya-smṛti samādhi-prajñā-pūrvaka itareṣām ||20||
For others, clarity is preceded by SHRADDHA, energy, memory and discrimination of the real.
Also in योगदर्शन १.२०
Shraddha varya smriti samadhi prajóapurvakam itareÌam
Strength, memory and Samadhi may be achieved (by even ordinary people) with the aid of SHRADDHA and wisdom
From श्रद्धा shraddha (faith) to प्रज्ञा prajna (discernment) are the means of attaining the ultimate state of yoga – seedless समाधि Samadhi. वीर्य Virya implies the indomitable courage and will to follow the path of योग yoga.
The fountainhead of श्रद्धा shraddha is higher consciousness. श्रद्धा Shraddha is the opposite of अंधविश्वास andha-vishwas (superstition or blind faith). The essence of श्रद्धा Shraddha is the unshakable belief in noble ideals, dharma and Srutis. You have to exercise your conscience at every step - do your duty while being rooted in the moment. In the भगवद् गीता ४.३९ श्रीकृष्ण Sri Krishna says: श्रद्धावान् लभते ज्ञानं “shraddhavan labhate jnanam”. Only the one with श्रद्धा shraddha gains knowledge. श्रद्धा Shraddha is like a stepping stone; with the help of a guru, श्रद्धा Shraddha is indispensable, because without it, true knowledge will forever be beyond one’s grasp.
The भगवद् गीता Bhagavad Gita firmly states that those who have no श्रद्धा Shraddha are doomed.
भगवद् गीता ९.३
अश्रद्दधाना: पुरुषा धर्मस्यास्य परन्तप | अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि || 3||
aśhraddadhānāḥ puruṣhā dharmasyāsya parantapaaprāpya māṁ nivartante mṛityu-samsāra-vartmani
People who have no SHRADDHA in this dharma are unable to attain me, O conqueror of enemies. They repeatedly come back to this world in the cycle of birth and death.
भगवद् गीता ४.४0
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति | नायं लोकोऽस्ति न परो न सुखं संशयात्मन: || 40||
ajñaśh chāśhraddadhānaśh cha sanśhayātmā vinaśhyatināyaṁ loko ’sti na paro na sukhaṁ sanśhayātmanaḥ
But persons who possess neither SHRADDHA nor knowledge, and who are of a doubting nature, suffer a downfall. For the skeptical Atmas, there is no happiness either in this world or the next.