Greetings All,

Chapter 1,Shikshavalli.

Paragraph # 1:

Continuing his teaching of the Upanishad, Swami Paramarthananda said, Taittiriya Upanishad is written in prose. The first chapter that we are getting into is called Shikshavalli and it has 12 anuvakaha’s. Anuvakaha means a paragraph. It can also sometimes mean a chapter. Shikshavalli’s first and the last or twelfth anuvakaha’s are both shantipatha’s.

The content of Shikshavalli occurs between these two shanitipatha’s. The entire chapter # 1 is Sadhana pradhana and relates to preparation of the seeker. It does not have any Vedantic teaching. Many Sadhanas are mentioned for preparation. The Sadhanas are:

1. Kayika Karmani: Here the physical body plays a role. It is also called Karma Yoga or Pancha Maha Yagnaha. All these are required to purify our mind and beat Tamoguna or laziness. Tamoguna exists at the intellectual as well, however, physical activity makes one alert.
2. Vachika Karmani: Many karmas are prescribed at the verbal level. They include: Japam, Parayanam, etc. Parayanam is chanting of shlokas. It can be performed knowing the meaning or not knowing the meaning of the shloka. Chanting, knowing the meaning, is considered more effective. Japa is repetition of a mantra several times. Some mantras are chanted even 108 times. In Parayanam, however, one does not repeat the mantra.

There are two types of Japas.

1. Gyana Yogyatha Sidhi Japas and
2. Gyana Sidhi Japa.
3. Manas Karmani: These are mental activities. The organs of speech and organs of body are not involved in this activity. It is a purely mental activity or Upasana. Five Upasanas are mentioned in Shikshavalli. They are, however, not practiced anymore as such they are only of a theoretical interest to us.

Thus, the three karmani’s, two Japas and five Upasanas are all part of Shikshavalli.

Paragraph # 2:

The second paragraph starts with the word Shiksha, which gives the name to the chapter. Mere chanting or parayanam of scriptures is sacred. During chanting we are in touch with the Mahatmas who created them. Among parayanams, Veda parayanam is considered the highest. All others are smrithi’s. Vedas come from God. In this paragraph Veda parayanam is glorified. It is very important to chant the Veda parayanam correctly. There are rules established on how one should chant. There are sign rules used for chanting. This science of chanting is called Shiksha Shastram or science of phonetics or proper pronunciation. Mundaka Upanishad talks about 6 Vedangas. They are Shiksha (Phonetics), Vyakarana (grammar), Chandas (Prosody), Nirukta (Etymology), Jyotisa (astronomy) and Kalpa( sacrificial lore). The rules for pronunciation described in Shiksha shastram are six in number. They are: 1) Varna, 2) Swara, 3) Matra,4)Balam, 5) Sama and 6) Santanaha.

Varnaha: It tells us how every letter of the alphabet is pronounced. It describes from which part of the body the pronunciation comes out. Eight parts of the body are recognized. Based on this the alphabets are categorized as vowels (swaras) and consonants (vyanjan). Consonants are categorized according to source of body part from which sound emanates. Thus we have: Kanta, Talu, Murdha, Danta, Oshta, Nasika, etc.

Swaraha: This describes the accent or intonation or pitch of sound usually as high, medium or low. The pitch is very important in Vedic chanting and is usually marked in the text. The pronunciation is very important as the wrong pronunciation can change the meaning of the word.

Narrating a story in this context, there was a Devapurohita named Vishwarupa. Secretly he liked asuras. Indra got angry with him because of this and killed him. Vishwarupa’s father Twashta wanted to revenge his son. He wanted a son who would kill Indra. He performed a Yaga and got a son named Vitrasura, an Indra Shatru. Instead of him killing Indra, Indra killed him. The father was very upset about this. He learnt that the chanting of Indra Shatru was performed in wrong manner. It was chanted as a Bahuvrihi Samas. The difference between Tatpurush and Bahuvrihi samas is the pronunciation. Here Tatpurush became Bahuvrihi and came out, as “I want a son for whom Indra is the killer”. Thus, due to a wrong pronunciation his son was killed. It is for this reason that Veda mantras are not chanted en masse or even from a book. These situations can lead to wrong chanting of Vedas resulting in results that may be different from the originally intended one. In mass chanting errors are covered up by others. Such errors are acceptable for Nish Kama Karma mantras but not for Kami kama mantras.

 Matra: The measure or length of a vowel. Consonants are uniform and are of ardha matra. For Swaras (vowels) there are three measures: Short (hrishwa), Long (dirgha) and very Long (plutha). A Plutha can be three or more matras long.

Balam: The stress or effort involved in uttering a letter. Some require more emphasis such as the difference between Ka and Kha. Effort comes from two sources, the mouth (abhyantra praythna) and throat ( bahya Prayathna). Abyantras are of five types while Bahya antra are of eleven types.

Sama: The pace or speed of chanting. It should not be slow or fast, usually medium pace is suggested. Sama is governed by certain rules.  It is considered Chanting only when one can chant from memory. One has to learn the chant from a Guru. To memorize one must chant regularly. While performing Brahma Yagya, a part of Pancha Maha Yagya, one can chant fast. However, in a ritual chanting one has to chant the letters clearly and at a medium pace. When teaching some one to chant it should be done at a slow pace.

Santanaha: Continuity of words. This is a combination of words and letters. Chanting rules do not allow splitting and joining as one likes. Compound words can’t be split. During teaching one may split but later, it must be compounded. When you combine, the word can change.

Thus: Sham Naha Mitra becomes Shannomitra. These rules for combining are called Sandhi rules and are very important.

Usually one learns chanting from a Guru by imitating him. The above are the six factors to be followed in chanting Vedas. One should avoid Veda chanting, as wrong chanting may give adverse results. For Chitta Shudhi non-Vedic mantras can be chanted as well.

 With Best Wishes,

Ram Ramaswamy

Namaste:

Please click on the link below for my notes on Kaivalya Upanishads.  These notes are based on the teachings of Swami Paramarthananda.

Notes-KaivalyaUpanishad

Greetings,

Swamiji summarized the Kaivalya Upanishad’s teachings today. This Upanishad is known by its name as it gives Kaivalyam or Moksha or non-duality to the seeker. There is no second thing in the cosmos to limit me, not space, nor time nor object to limit me. Spatial, temporal and objectal limitations do not exist for me. This Upanishad is from the Atharvana Veda. It has all essentials of Vedantic teachings, although it is not part of the 10 important Upanishads
mentioned by Shankaracharya. Being a part of Atharvana Veda it has the same Shanthipatha (opening hymn) as others. The Shantipatha seeks to make the mind, body and thought capable of obtaining knowledge. Vigna- nivrithihi and Karana Yogyata are its goals.
Mantra 1:

The first mantra is introduction of the student Ashvalayana Rishi approaching Brahmaji himself. The Student knows what he wants. He is a prepared disciple. Indications of a well-informed disciple are:

1. He primarily wishes moksha.
2. He knows moksha can be obtained only through Gyanam.
3. Gyanam can only be obtained only through Shastra Pramanam.
4. He knows that Shastram will reveal its content only under a competent Acharya.

Mantras 2-4:
Brahmaji presents Gyana Sadhane (means) and Gyana Phalam (benefits).  Gyana Sadhane: There are two means available. They are:
1.   Primary or direct or Sakshat.
2.   Sahakari or supportive cause.

Citing an example, for a mango tree the primary cause is the mango seed. Secondary causes can include the soil, water, pesticides etc. Secondary causes cannot, however, produce a mango.

Primary Sadhanani:  Sravanam is a consistent and systematic study under a competent Guru.
Mananam is until I am convinced of all my doubts. It is turning knowledge into conviction by removal of intellectual obstacles.
Nidhidhyasanam is removal of conditioning or reorientation. My poornatvam does not depend on external factors. This re-orientation or de-conditioning may take decades. Removing emotional obstacles is Nidhidhaysanam.

The above three together are called Vedanta Vichara.

The three sadhanas (the primary means) prescribed by Brahmaji are:
1)    Shradha Yoga also called Vedanta   Sravanam.

2)    Bhakthi Yoga also called Mananam Yoga.

3)   Dhyana Yoga also called Nidhidhyasanam yoga.

The Sahakari (secondary means) Sadhanani are all the values mentioned in shastras. Brahmaji places emphasis on one value namely Tyaga or gradually learning to drop all your dependencies. The fewer supports I use, the better. Citing example of memory, years ago one memorized, however, today one depends on computers. In this process we have lost our ability to perform simple mental mathematics. We use TV, Computers etc. as external supports to cure our loneliness.  There is nothing wrong with being lonely. Go for a walk, alone. Live in an Ashram, alone. This training to drop dependencies is called Tyagaha.

The advantage of Tyaga is I am ready to lose anything at any time. This can be born out of discrimination or devotion. Shankara emphasizes the Sanyasa aspect of Gyanam. Sanyasa is our inner preparedness to lose. Shankaracharya’s four Ashram’s are for this purpose.

Gyana Phalam: Is Moksha or freedom.  Freedom from emotional issues is Jivan mukti. Freedom from cycle of birth and death is Videhi Mukti.

Mantras 5-10:
Dhyanam is the topic discussed. Three topics are discussed. They are:

1.   Dhyana Sadhanani
2.   Saguna Dhyanam and
3.   Nirguna Dhyanam

Dhyana Sadhanani include:

Desha-Or place of meditation, should be quiet and clean.

Kala: Or time of meditation, should be when the mind is Satvic. When the mind is alert and non- wandering.
Asanam: Or seat of meditation, it should not be too soft or too hard.
Sharira Sthithi: Or the condition of body, sense organs, mind and intellect should be receptive.

Meditate as a Sanyasi not as a worldly person. Mediate free of worries. Drop all roles such as wife, husband etc., during meditation. If at all, evoke role of Shishya or Devotee. Offer namaskara to Guru before meditation so that his teaching is evoked.

Saguna Dhyanam:

This is meditation on Ishta Devata. Kaivalya recommends Shiva Dhyanam. One can choose any Devata. Aneka Roopa and Vishwa Roopa Ishta Devata are the same.

Nirguna Dhyanam: Means meditating on Brahman without roopam.

Which Dhyanam to perform is a question that can come up? It depends. If one is in early stages, Saguna Dhyanam before Vedanta study may work. After the study, Nirguna Dhyanam will benefit.

Phalam: Saguna Gyana Yogyata.

Nidhidhyasanam: or Gyana Nishta is when Gyanam gets assimilated. Aham Brahma Asmi becomes spontaneous. Ramana Maha Rishi said “ If 100 people call me a donkey, I still do not have any doubts that I am human.” This is conviction or Nishta.

Mantra 12-15:

Brahmaji introduces Sravanam and Mananam. He uses The Arani Manthanam or churning as an example. There is only one consciousness that manifests as Jiva (micro) and Ishwara (macro). Due to two reflecting mediums we have this Jiva and Ishwara distortions.  It is only a seeming distortion. Just as the face is same even when it reflects on
a convex or concave mirror.

What type of distortion is it?

In micro it is the Sharira Trayam with inferior attributes or Nikrishta Guna such as Limited knowledge, Power etc., resulting in the Created.

In macro distortion it is with superior attributes or Utkrishta Gunas such as Sarva Shakthi, Vyapak etc., resulting in the Creator.

While Original Consciousness (OC) does not have attributes, attributes come from the distorting media. Our goal is to see Jiva without attributes. Karanatvam of Ishvara and Jiva are all seeming attributes of OC evident through media. Thus OC is the Karta, Bhokta and Bhogam. Removal of attributes and maintaining Consciousness results in Jivatma Paramatma Aikyam.

Mantras 16-23:
This is the Mahavakya portion. It also discusses Jivatma Paramatma Aikyam. Each mantra is a Mahavakya.

To this Atma is added the prefix Jiva and Parama. Removal of Jiva and Parama is called Vilakshanam. Once you remove the name and form there is neither the wave nor the ocean.  This is “Aham Brahma Asmi”. The Wave is not afraid of mortality. The phalam is Moksha.

Mantras 24-24:

This is the conclusion of Upanishad or the Upasamhara. Brahmaji says, suppose one does not understand the teaching, do not give up. One has to go through some additional coaching. Karma and Upsana are the preparatory classes. Shastra Parayanam is one such Karma. Kaivalya Upanishad Parayanam itself will make you prepared. Other Vedic or Non Vedic Parayanams can also help. This Karma will remove all obstacles of mind also called Duritham. Our past Karmas are usually the cause of these obstacles. After preparation come back to Kaivalya sravanam, mananam and nidhidhyasanam.

While the Upanishad recommends Sri Rudra Parayanam it is not compulsory.

Thus the seeker gets the knowledge and the impact of teaching increases. Then he obtains Jivan mukti and eventually Videhi mukti. The word Kaivalyam is mentioned in the concluding mantras.

With Best Wishes,
Ram Ramaswamy

Greetings All,

Shloka’s 22 & 23:
Continuing his teaching on Kaivalya Upanishad,  Swamiji says, from shloka’s 15-22, the teacher is revealing the nature of Brahman via a subtle method called Adhyaroopa Apavada Gyanam. This method is an important method in Vedanta. Example of this method is given below:

A man has a pot in hand. I want to reveal the clay, the essence of the pot, to him. In his vision, he has a pot, although he really holds the essence, the clay. I teach this to him in four stages.

1. Presenting the pot as a product or Karyam or as an effect. If pot is the product or effect, what is the cause (Karanam) of it? Let us keep in mind that Karyam and Karanam are related.
2. The cause of the pot is clay. It is also called the material cause.  The above two together are called Adhyaroopa stage.
3. If you understand the clay is the material cause, then you realize that, in fact, there is nothing called pot other than clay. All properties belong to clay such as visibility, substantiality etc.  There is no substance called pot. I thus negate Pot as a substance.  Now, Pot is reduced to a mere word that does not have substance. Here,
   only clay has substance.
4. Once you negate the pot, there is only clay as substance. There is no Karya Karanam sambhandam in the same or one substance. Once the Karyam is negated, the clay loses its status as Karanatvam. Once Pot is negated, status of clay is also negated. What is left behind is Karya Karana Vilakshanam.

It was Clay before, in between also it was Clay and then, later too, it was Clay. In between we introduced a word and called it “Pot”. This is the tyranny of word.

Third and fourth stages together are called Apavada stage. Once you go through the two stages we come to the Karya Karana Vilakshana (Vilakshanam means act of distinguishing).

How to apply this Adhyaroopa Apavada principle to the big pot called Samsara?

1. The world is a product. It is created.
2. What causes it? Brahman is the cause or Karanam or Srishti prakriya or Adhya Roopa Prakriya.
3. If Brahman is Karanam and the World is Karyam, then there is no Karyam world. Or we can say there is no substance called World other than Karana Brahman. Whatever we experience as this world is Brahman. There is no world other than Brahman.
4. Once world is negated, how can Brahman be called it’s cause? So,Brahman is not Karanatvam, its Karanam Status has been negated. What is left is Karya Karanam Vilakshanam.

Shankaracharya says do not look for a Brahman. It is the “I” myself. This Brahman is neither Karyam nor Karanam.  With this shloka the teaching is over.

Shloka # 23 & 24:
This shloka describes the benefits of this knowledge.  By the application of the Adhya roopa method one has to know the nature of Paramatma, the one who resides in the mind of everyone. He is not in a thought. He is, in fact, present as a witness or awareness of thought’s very existence.

How many consciousness’s are there? Minds are many but consciousness is only one. Pots are many but space is one. Since it is division less, it is non-dual. It is a witness of everything including inside and outside the mind. Or, it is the internal and external world’s witness. It is beyond Karyam (Asat) and Karanam (Sat). It is Shudham, free from all impurities. This Paramatma roopam one should come to know as myself.

With this knowledge one becomes one with Paramatma.  Swamiji says do not imagine there is a separate Parmatma with whom you merge into. It was always one Jivatma and Paramatma. This was only a psychological division in mind. Knowledge brings about a change in mind. Previously, I thought, I was away from Paramatma; Now, I know I
am Paramatma. It is an intellectual transformation. All these are in intellect only. There is no external change that occurs. There is no physical change that happens. It is my attitude, towards the world, and me that changes and this is called Moksha.

Chapter 2 Shloka 1:
With the previous Shloka Kaivalyam is over. However, Swamiji says, suppose there are students who don’t grasp this knowledge. It is too abstract to accept. Negation of universe is the most difficult part of Vedanta. The solidity of the universe is difficult to negate. The more you negate it, the more it reinforces.

The reason for this is an Obstacle(s) in mind of the student. When Gyana Kanda does not work one has to go back to Karma Kanda (religious life). Religious life includes built in prayaschitam such as Pancha Maha Yagnaha. Pancha Maha Yagnaha can include:

1. Puja
2. Social Service
3. Brahma Yagya
4. Pitra Yagya.

In this Upanishad Brahma Yagya is presented as a solution to such mental obstacles. Brahma Yagya means Veda Adhyayanam or recitation of scriptures in any language.

This Upanishad specifically recommends Rudra Parayanam (from Yajur Veda), although Kaivalya itself is from Atharvana Veda. Rudra is presented as a universal power. Rudram is also considered one of the best Prayaschithams. With recitation of Rudram following papams will go away:

1.  Disrespect to sacrificial fire.
2.  Alchohol consumption related.
3. Brahma Hatya. It may have occurred in some previous life.
4. Krityam: Not doing what is to be done or Acts of omission.
5. And Akrityam: Doing what should not be done. Acts of commission.

By Rudra Parayanam all above papams go away and the Lord Shiva of Kashi protects one. Therefore,Vedantic students should perform Rudra Parayanam. If a man is a Sanyasi, he has to perform Rudram as well.  A Sanyasi is allowed to perform only certain rituals. Rudram is one of them.

Chapter 2, Shloka 2:

What will Rudra Parayanam do?  By this karma Yoga, one attains Gyanam. In due course he will get Chittha Shuddhi and will be eligible for Kaivalya Upanishad knowledge.  He will have to listen to this knowledge and the knowledge will take hold.

Thus, this samsara destroying knowledge is obtained. Thereafter, having known Brahman as per Kaivalyam Upanishad, he gets the infinite Moksha. The word kaivalyam comes from this shloka.

With Best Wishes,
Ram Ramaswamy

This post is to explain Shloka 21, of Kaivalya Upanishads

Adhyasa is of two kinds. When a rope is mistaken for a snake, the snake alone is seen. The existence of the rope is not known at all. Here the snake is said to be superimposed on the rope. This is known as Svarupa-Adhyasa. The second kind of superimposition is when a crystal appears to be red in the proximity of a red flower. Here both the crystal and the flower are seen as existing, and the redness of the flower is attributed to the crystal also. This is known as Samsarga-Adhyasa. Both these kinds of Adhyasa are present in the mutual superimposition of the self and the non-self.

Because of the superimposition of the non-self on the self, the existence of the self is not recognized at all, and the non-self, (that is, the body, mind and organs), is alone recognized as existing. This is Svarupa-Adhyasa. In the superimposition of the self on the non-self, only the existence and consciousness aspects of the self are attributed to the body, mind and organs. This is Samsarga-Adhyasa. The result of this mutual superimposition is that every one identifies himself with the body. This is the root cause of all suffering. Giving up this wrong identification with the body-mind complex and realizing that one is the self which is beyond all suffering and all the pairs of opposites such as heat and cold, success and failure and so on, is Vidya or knowledge. It is this knowledge that is contained in the Upanishads.

Svarupa-Adhyasa is also known as Nirupadhika-Adhyasa or superimposition without a limiting adjunct or Upadhi. The superimposition of an illusory snake on a rope is of this type. Upadhi has been defined by Bhaskararaya in his commentary on the name Nirupadhih (No.154) in the Lalitāsahasranāmabhāsya as Upa samipe adadhati sviyam dharmam that which imparts its own quality to an object near it. A red flower which makes a transparent crystal near it look red is an upadhi. The superimposition of the red colour on the crystal is a superimposition with upadhi and it is known as Sopadhika-Adhyasa, which is the same as samsarga-adhyasa.

In the superimposition of the snake on the rope, the substratum is considered to be the rope. But the snake itself is not real, and is a superimposition on Brahman or pure Consciousness. Therefore it is said in Vedanta that the substratum is Rajju-upahita chaitanyam or pure Consciousness apparently limited by the rope. Every object in this world should therefore be looked upon as Brahman limited by that object or Brahman in the form of that object Sarvam khalu idam brahma. The illusory snake is described as Pratibhasika or illusory; the rope, like everything in this world, is Vyavaharika or empirical reality. Brahman alone is Paramarthika or absolute reality. The aim of Vedanta is to enable one to attain this realization.

Greetings All,

Shloka # 19:

Continuing his teaching on Kaivalya Upanishad, recapping last week’s lessons, Swamiji says, in all these mahavakya mantras the Jivatma-paramatma aikyam is revealed.

Jiva and Parama are not intrinsic properties of Atma. Their manifestation depends upon the medium. Just as a face appears different in a convex or concave mirror so also Jivatma and Paramatma are a reflection of the same Atma. It is a seeming distortion. Jivatma is a distortion with inferior attributes, while Paramatma is a distortion with superior attributes. Attributes do change and bring about the distortion. Furthermore, they are superimposed attributes. When Jivatma has limited attributes it appears as Karyam, the product, while Paramatma with many superior attributes appears as Karanam.

Both are fake attributes. Atma is without either Karyam or Karanam vilakshanam.  Atma in Karya vesham is Jivatma and Atma in Karana Vesham is Paramatma. I, the Atma, in reality, am neither of them.

Shloka # 20:

This is a corollary to previous shloka. If I am Karana Paramatma, where am I located? Karanam is not located anywhere. It, Karanam, appears as Karyam. Gold is in the Jewelry, big or small. It is one of the many manifestations of Karanam.

I am the Karanam. I, the One Karanam, am experienced as many Karyams. “I”, the Karanam, appear as manifold Karyams. I am everything. I am in the smallest atom. I am even the largest galaxy.

Why enumerate what I am?

I alone am the cause; I alone am the effect, the universe or Karya Prapancha. This universe is an amazingly (vichitram) pluralistic one.  In Reality:

Karanam + Nama and Roopa=Karyam

As Karanam, since when do I exist? Since the most ancient time or puratanaha. Even Big Bang occurred in me. Being Karanam, I inhere (exist essentially or permanently in). I am the Purusha, the conscious spirit. Karanam alone lends existence to Karyam even as gold alone lends existence to the jewelry. Remove the gold and the jewelry does not exist anymore.

I am the master, (ruler, Ishaha). Karanam is Swatantram or independently existing while Karyam is dependently existing.

From my own standpoint, who am I? In the green room, without make up, who am I? I am the attribute-less Consciousness like Gold. I am Ananda Swaroopa. This is known as Sarvatma Bhava. “I” am all.

Swamiji, I have difficulty believing that “I am all”, is a reasonable question to ask.

With our dreams too we have difficulty believing our dreams. While in the dream, it is very real. At that time I have identified with the Swapna Shariram. Only upon waking up I realize “I” was not the dream. The stronger is our Deha abhimana (identification with body) the more difficult it is to assimilate Vedanta. Transcend this body, this Deha abhimana and this nama roopa.  Be aware of the formless Consciousness, and then Vedanta becomes easy. Transcending the Deha Abhimana is the most difficult part to realize for a Vedanta student.

Shloka # 21:

Here the shloka discusses Atma from two angles. When I look at my face from one angle, one is Nirupadhika and from another angle it is Sopadhika. Nirupadhika is the Absolute I without a medium, while the Sopadhika is the Vyavaharika “I”, through a medium.

When I have these two natures one is Nirguna and other is Saguna. Originally I am Atma (without Jiva or Parama attributes). This original I, am without hands or legs. What is meant here is:

The I through the RM (reflecting medium) with the sthula, sukshma karana sharira and RC (reflected consciousness), this I, now, have a body or nama roopa. It is this  “I”, although it does not have hands and feet, that powers the Gyanendriyas and enables them to move, grasp, see, hear etc.  Thus, I am the Seer without eyes, Hearer without ears etc. All this happens due to my unique Maya Shakthi. Thus, there are two aspects of Atman. One is Paramarthika Drishti (view of Absolute or higher) and other of Vyavaharika Drishthi (view of lower sharira).

OC (Original Consciousness also known as Apramata ) is also the RC (reflected Consciousness), the Knower. Even the knower hood is not my real nature.

We have forgotten our real nature. We do this in dream when we forget the waking state.

I am the knower of everything but I am not known. Knower can never be known. The Eyes cannot see themselves. Strangely, I, the one without a form, cannot be perceived by the sense organs. They need a form to perceive.

If I am not known what is the proof?

What proof do you require? I am the ever-present self, the proven consciousness. It does not require proof. The very search for proof presupposes a consciousness. Camera will not appear in any picture. You do not require a separate proof of camera. All the pictures are proof of the camera.

How to become Chaitanya?  You are already consciousness or Chaitanya.

Shloka 22:

Pramatr (knower)

Pramanam (Proof)

Prameya (Knowable)

The above three are known as Trikuti. In the absolute Brahman, I am not Trikuti, as Jagrat, Swapna nor Sushupthi avasta are not present.

In the empirical Brahman, I have become Trikuti. Thus, in swapna:

Who experiences the swapna? It is the I.

How does he experience the swapna? I, as the instrument, experience swapna.

What does he experience as Swapna? He experiences “I” as the swapna.

If I can become the dream Trikuti, I can also become the Waking Trikuti. So, I am the knowable one through Veda Pramana. I am the Pramatra and Prameya as well. Pramanam is only through Guru. Why Guru? Shastram becomes pramanam only when handled by the Guru.

You attain mortality in Avidya. Hence you need a guru.  Lord himself is the first Guru of the Guru Parampara.

I am Pramatr, Prameyam and Pramanam. As OC, I have neither punyam nor papam. Prarabdham belongs to RC (reflected Consciousness). Nothing belongs to OC. Birth depends on Punyam and papam. Your nakshatra is only an indicator of your punyam and papam.

When I do not have punyam or papam, there is no more Janma. Without Janma, there is no Marana as well.

I don’t have Punyam, papam, intellect or indriyas.

Shloka 23:

Description at Vyashti level.

Shastras declare: “I am not earth, fire, air , water or space.”

How come I am experiencing them solidly is a reasonable question to ask.

It is because of the lower order of reality. In Swapna, swapna prapancha is experienced tangibly. Nobody doubts the dream. But upon waking, the waker negates the dream. Dream is experienced but negated by the higher point of the waker. All such things are called Mithya. So also with this world. The waker experiences it, but it is negated by the OC (original consciousness) or the paramarthika drishthihi.

The non-waker’s chaitnaya becomes the waker or lower order. Thus, the waking state is also a dream. One is a Lying dream, another is a Waking dream

With best wishes,

Ram Ramaswamy

Shloka # 16:

Continuing his teaching on Kaivalya Upanishad, recapping last week’s lessons, Swamiji says,

All these mantras are known as maha-vakyas. They reveal Jivatma-paramatma aikyam. They are not two separate entities. They are essentially one and the same. The Atma manifests itself through Vyashti (micro) and Samashthi (macro) mediums. The mediums are known as Upadhi’s. These mediums apparently transform the Chaitanya.

The OC gets transformed to RC 1 (reflected Consciousness) with inferior attributes. This is the Jivatma.

OC transforms to RC 2 with superior attributes. This is the Paramatma.

The reflecting medium affects and causes the distortion. Because of this the nirguna chaitanya appears as the saguna chaitanya.  Consciousness without going through any medium is just consciousness.

So we need to mentally remove the reflecting medium and retain only the pure consciousness. This method is called Bhaga Tyaga Lakshana (implied meaning arrived at by partial features or attribute removal).

Thus, Jiavtma without its inferior attributes is atma. Paramatma without its superior attributes is also atma.

In the wave and ocean example, if the wave forgets it’s nama and rupa it is left with its essence, water. So also with the ocean, if it forgets it’s nama and rupa it is left with its essence, water. Both are finally only water.

Both the superior and inferior attributes are incidental. They are not my intrinsic nature. Physical body, causal body etc., are just attributes, so remove the body.

Aham Jivatma Paramatma Asmi.  Tat Tvam Eva. Tvam Eva Tat.

In all these sayings there is a subtle significance. Every Tamilian is an Indian. It does not mean every Indian is a Tamilian. It reveals the part to whole relationship. Jivatma is paramatma. But Paramatma is not Jivatma.  Paramatma is a superior reflection of Atma while Jivatma is inferior reflection of Atma; But the original consciousnes is the same in both, similar to Tamilian and Indian are both humans.

Shloka # 17:

Jivatma paramatma aikyam is again revealed in this shloka. Jivatma is consciousness and manifests in Sharira Trayam as illuminator or witness of avastha trayam.

Thus :

• Sthula sharira Is Vishwa,
• Sukshma sharira is Taidasa and
• Karana sharira is Pragyaha.

All three shariras together are Jivatma.

The Jivatma’s attributes are inferior. Consciousness manifests in the body, in all three states (waking, dream and sleep) of the body. Scriptures also talk of a gray area avastha, just like dawn and dusk between sleep and waking and waking and dream states. These avasthas are called Ubhayastha Pragya Avastha.

Thus the witness conscious that illumines all three plus one states is called Jivatma. It is the same as Paramatma.

Benefit: Discussing the benefit, Brahmaji says, as long as I am associated with the Upadhi’s, I am in misery. With upadhi my image moves. This is the RC or reflected consciousness. Use the RC but do not identify with it. Identify with the OC (original consciousness). In OC you do not have the bonds of the RC. Let the mirror break. Let the image go.

Shloka # 18:

This shloka is another mahavakya. There are four sample mahavakyas, one from each veda.

Here again Jivatma is defined. The wave can say “I am the ocean” only if it forgets it’s nama and rupa. It should identify with the water. The “I” should be clearly understood. Aham, the “I”, the witness consciousness, am the real I. Consciousness alone is inherent in me at all times, including in the three states of Sleep, Wake and Dream. Consciousness is my intrinsic nature. It is changeless and the Sakshi. I am different from all of them (objects of experience). Experiencer is different from experienced. The camera takes the pictures. It is, however, not in any picture. I am ever the witness. Whatever “I” witness falls into one of three categories:

1. Bhoktha-The subject,
2. Bhogyam: The Object
3. Bhogaha: The experience or the instrument of experience.

The question arises, am I the subject or am I different from the subject? “I” the consciousness is neither the subject nor the object. With respect to the object, “I” am a subject. However, we should realize that this subject is only a status with respect to the object. Thus, the Guru’s status exists only because of the Shishya. Without Shishya there is no Guru. So also, without an object there is no subject. Therefore, consciousness is alone by itself. The three (Bhokta, Bhogyam and Bhogaha) are known as the Trikuti or Triad. I am pure consciousness. Emotions do not belong to Atma, they belong to the mind.

Thus we have:

“I” (Pure consciousness)>through the medium> “I” (not pure).

Chin matra means Pure consciousness without any objects.

The “ I” consciousness in individual is same as in Universal Self. Shiva is Jiva. Jiva is Shiva. I am Sada Shiva.

Shloka # 19:

This shloka is another mahavakyam.

In last shloka Jivatma’s nature was the focus. Here Jivatma is equated to Paramatma, but the focus is on Paramatma.

Jivatma is Aham. I am that Brahman that is the non-dual Paramatma.  The Universe has come out of that Paramatma (or out of me). Thus:  “I am Jagat Srishti Karanam.”

Swamiji says, many people will find this very difficult to accept. How can the miserable me be the Jagat Srishti karanam.

Here, when the “I” is used, it is the consciousness, not one’s egotistic “I”.  Under these circumstances it is OK to say I am the Jagat srishti karanam.

The problem is, after the class, we lose the awareness of our consciousness and identify with this body, individual and ego. Hence we feel it is not appropriate.

Therefore, I am Srishthi Karanam from a macro point of view.

I am also Srishti Karanam from a micro point of view.

In reality, I am neither Karanam nor Karyam. I am without any Upadhi.

I am the support of the entire creation. Just as a dream arose in me when I fell asleep. In dream I experience I am going through hell. Thus, all three states arise and collapse in me.

Without ego, the statement “I am the Jagat srishti karanam” is wisdom.

With best wishes,

Ram Ramaswamy

Greetings All,

Continuing his teaching on Kaivalya Upanishad, Swamiji says, after talking about nidhidhyasanam, Brahmaji has come to sravanam and mananam in reverse order. Sri Krishna also does the same when he reverses the order in chapter 2 of the Gita dealing with Gyana yoga first and then coming to Karma yoga. It is the approach of an optimistic teacher starting from a higher level and then going down. Brahmaji also gave example of an Arani as an example of sravanam and mananam. He brought out the Jivatma Paramatma Aikyam as the oneness. Although superficially they are different (jivatma and paramatma) essentially they are one. Jivatma and Paramatma both have Atma in common. If so, what contributes to their difference? The Upadhi or media of their manifestation causes the superficial differences. The face is the same one but it looks different in a concave mirror compared to the one in a convex mirror.

These differences are caused incidentally and are also known as Aupadhika Bheda.  The differences include, one is Vyashti and other is Samashthi.

Vyashthi is microcosmic. Here, in this world it is a miserable entity or Samsari. I create my own dream world and dream body and then identify with it. Until now I was creator, now I have become the creature. Creator of dream has become the dream. Micro upadhi is dominated by Rajo and Tamo gunas. Satva Guna dominates macro upadhi.

When original consciousness is in micro medium it identifies with body rather than the formless Brahman. Thus, he becomes a karta and bhogta (eater) and also gets into a mess or samsara.

Shloka # 13:

Describing the dream state, the jivatma via micro upadhi entering swapna is an enactment of jagrat. Here also he is a sukha dukha bhogta. Here it is not an Ishwara srishthi but a Jiva srishthi. I am in a privately created mind. The micro individual also has micro creative power. This maya shakthi is called kriya shakthi.

So, Jagrat and Swapna states of individual are over. Out of sheer tiredness he switches off the Jiva during sleep. Ishwara prapancha and Jiva prapancha dissolve in sleep. They go into a dormant state. Laya is the sleep of the Jivatma, while Pralaya is the sleep of the paramatma.

Overwhelmed by ignorance, Tamas, Jivatma is in total ignorance. Total knowledge and total ignorance are both blissful. Thus, Gyani and ignorant are both blissful. In waking state we are partially blissful. “I” is known but Atma is not known. Thus, Jivatma suffers Samsara in Avastha Trayam. In sleep also it is dormant.

Shloka # 14:

After sleep what happens? There is no permanent sleep, either in the same body or in another body (after death). Who is responsible for waking one up? Due to its past papams and punyams it has to wake up to exhaust them through its experiences. It has to go through sukha and dukha experiences. In sleep it is in suspended animation. Karma can only be exhausted in dream or waking states. This cycle of sleep-dream-waking continues. This is the begining-less cycle process. It will never end until one gets gyanam. The cycle is an endless one. Thus, micro operation has concluded that jivatma remains in sharira trayam.

Shiva’s third eye burns down the three stages.

Now Brahma shifts to macro. Example of a bald man with a wig was cited. Atma has two wigs. Same Atma in macro is Paramatma.

Effect-Karyam-Micro upadhi.

Cause-Karanam-macro Upadhi.

With the same atma now through a macro upadhi the paramatma is born. Atma is thus Srishthi Karanam. “I” dis- identify from my dream body and wake up and the dream becomes a false projection of mind. Paramatma is adhara of Laya. The avastha trayam dissolves. Same jivatma plays paramatma role. The reality is, it is neither Jivatma nor paramatma, and rather it is the undivided awareness. Karanam and Karyam are both its attributes. This pure Atma is Ananda (never wanting). Jivatma and paramatma are both one and same.

Soham, So Paramatma is a mahavakyam. God and I are one.

Shloka # 15:

From same Atma the whole creation is born. Paramatma becomes the karanam of creation. In this birth of creation following are created: Pranas, Antahakaranas, ten indriyani, akash, Vayu, Agni, Apaha and prithvi.

First level is Micro or individual.

Second level is macro or Srishthi.

Order of creation is:

Subtle elements>subtle elementals>Gross elements> Gross elementals are all born out of paramatma.

Shloka #16: Is a series of mahavakyams.

Teacher says Karanam Paramatma is none other than Karyam Jivatma.

How can Kranam and karyam be same? In an equation, says swamiji, when two sides are not evidently equal, but essentially equal, an equation is required.

Karana Paramatma=Karya Jivatma, because they are essentially same.

Supreme causal Brahman results in:

• Karanam-Subtle –eternal. Example of clay in the pot.
• Karyam is gross.
• Nithyam is eternal.
• You ( Karanam) are that Karyam Jivatma.

With best wishes,

Ram Ramaswamy