Swami Shivprakashananda Saraswati
Transcribed by Smt. Gita Nichlani Unedited
सर्ववेदान्तसिद्धान्तगोचरं तमगोचरम् ।
गोविन्दं परमानन्दं सद्गुरुं प्रणतोऽस्म्यहम् ॥ १ ॥
sarvavedāntasiddhāntagocaraṃ tamagocaram |
govindaṃ paramānandaṃ sadguruṃ praṇato'smyaham || 1 ||
Talk 1
We have done up to Shloka 105.
Vivekachudamani is a dialogue between the Guru and disciple.
Sh.1-13 is --Introduction.
Sh.14-31-- In these verses the author discusses an Adhikari—a qualified student for the discipline of Atma Vidya.
Sh.32 to 39 --Introduces a Shishya and Guru. The Shishya approaches the Guru and asks questions.
There are 7 questions.
The Guru starts answering these questions.
Sh.50 to 70 -- The answers given are in brief in the form of a brief introduction to Moksha Sadhana.
Sh.71 --onwards the Guru elaborates on what he has told before. He begins with ‘Atma and Anatma Viveka.’
The distinction between Atma and Anatma.
It begins from Sh.71and now we are discussing the ‘Anatma.’
One way of looking at the Anatma is the three ‘Shariras’
Sthoola, Sukshma and Karana Shariras.
We have already discussed the Sthoola Sharir in the earlier classes.
Sh.72-91 was the discussion of Sthoola Sharir.
Sh.92 onwards we have discussed Sukshma Sharir. The Guru talked about a component of the Sukshma Sharir called ‘Antah Karana’.
We refer to it as MIND.
In Vedantic parlance the Mind is the Antah Karana—the faculty associated with thinking, emotion, cognition, identification so on.
We stopped here before the Lockdown.
While discussing the Antah Karana the author made a statement that ‘Sukha and Dukha’ belong to the Antah Karana.
Sukha means pleasure and Dukha means pain. These two are the two pairs of opposites.
When there is Sukha there cannot be Dukha. They come and go. These are the two forms of experiences in life. Sometimes we have Sukha and sometimes Dukha.
We experience Sukha because of conduciveness in life and in adversities we experience Dukha.
Generally, we identify with both. We say-“ I am happy!”
“I am Unhappy.”
This means that I identify with Sukha and Dukha.
Now the Acharya says that they are the attributes of the Antah Karana.
They belong to the Mind( the Antah Karana) and not to the Mind.
This was the statement.
A Purva Paksha objection is possible when we discuss Shastras.
There is always an opponent who will raise an objection. How is it possible?
How can you say that they do not belong to the Atma?
The Self deserves to be called the –‘I’
We identify with Sukha and Dukha so how can you say that they do not belong to the Atma?
Then the Author’s vision is called SIDDHANTA. सिद्धान्त
One who holds on to the Siddhanta is called a SIDDHANTI. सिद्धान्ति
We have the ‘Purva Paksha’ –the Objection-er and the
Siddhanti सिद्धान्ति —the one who clarifies the objection.
His conclusions which are the conclusions of the Vedanta are called SIDDHANTA. सिद्धान्त
Now the Siddhanti answers and says ‘Atma is SadAnand.’
The nature of Atma is ANAND—Happiness.
Since the nature of Atma is Anand –Atma is Sadanand.
Like heat is the nature of Fire.
Fire is always hot!
It is not that the fire is sometimes hot and cool at other times.
The nature remains ‘always’.
Since Atma’s nature is Anand it is Sadanand.
Sukha and Dukha are temporary experiences.
They cannot belong to the Atma.
This is our answer to the Purva Pakshi.
Now he raises another question. How can you say that Atma is Sadanand? What is the Pramana—the evidence to say that Atma is Sadanand.
He wants evidence –--a Pramana.
Then we say that the Shruti Pramana is there. The statements of the Upanishads are Pramanas.
There are many statements to that effect.
Taittriya Upanishad says—‘Raso Vai Saha’रसो वै सहा etc. These are Shruti Pramana for the Anand Swaroop of the Atma.
The Upanishad says so!
The ‘Purva Pakshi’ is not very happy with this evidence. He wants logical support.
How can you logically support the Anand Swaroop –the Sadanand Swaroop of the Atma?
The other uses logic—'Yatra Yatra Preeti Tatra Tatra Anand.’
यत्र यत्र प्रीति
तत्र तत्र आनन्द
We love various objects. Most of us like sweets. We like various food items. Why do we like these objects?
That is because we find happiness in the given objects. We arrive at a general rule—Yatra Yatra Preeti –Tatra Tatra Anand.
If we love an object it means there is happiness in that object.
This is a general rule. This general rule is called ‘Vyapti’--व्यापति.
This is logical terminology.
The general rule can be applicable to a particular case –the ATMA.
We love ATMA—because all of us love ourselves. There is ‘Self -Love.’
There is Preeti—Love for the Atma—the Self!
Therefore, there is happiness in the Atma.
So, the logic is ‘Atma is Anand’!
‘Priyatvaat’because it is Priya!
So, we established that there is Anand in Atma.
Now we have to establish that the Anand is ‘Sad (always )Anand.’
Yatra Yatra Preeti
Tatra Tatra Anand
यत्र यत्र प्रीति
तत्र तत्र आनन्द
Let's modify the above statement.
Yatra Yatra Sada ( Constant Love).
Tatra Tatra ( Anand).
यत्र यत्र -सदा
तत्र तत्र -आनन्द
Where there is constant love there is happiness!
New general rule! --------Now how to apply this to Atma?
Atma should be Sada Priya—have constant love.
When we love an object, we love that object because it serves our purpose.
We do not love the object for the sake of that object. You eat the Rasgulla and it is gone, therefore the love for the Rasgulla is for your sake. It becomes your food. The love of the object is conditional. As long as it serves its purpose! It is true even in relations.
In Brihadaranyaka Upanishad Yajnavalkya tells Maitreyi—” A wife does not love her husband for the sake of her husband.”
So once the husband starts troubling there is divorce. Husband loves the wife for his own sake therefore the love for my Atma is continuing. It can exist as long as the condition is satisfied but the love for Atma is unconditional. Atma is loved for Atma’s sake. Therefore, love for Oneself is unconditional love! Therefore, the love for the Atma is not TIME-BOUND!
It is unconditional—it is not Time-Bound –---
SADANAND!
Sada Preeti therefore Atma is Sadanand.
Thus, the development of logic is established.
Sh.106.
The author begins by establishing Sada Preeti in Atma –Atma is always loved!
The one that is always loved is called ‘Priyatama’—most dear!
Unlike any other object –whether sentient or insentient.
‘Vishya’—the object is ‘ANATMA’.
Anything different from ATMA is an object.
Rasgulla, Gulab Jamun the relatives ---all are ‘Vishya’—objects.
The object is ‘Priya’—dear .
We love the object! We love the object for ourselves.
’Vishya’—the object is dear for the sake of the Atma.
‘Na Svataha’—not for itself! ( the sake of that object).
The Atma is ‘Svtaha’ and ‘Priya’ for everyone.
For any human being or animal, the Atma is dear –for oneself!
Not for the sake of anything else!
Therefore, Atma is PRIYATMA--प्रियतमा—Sada Priya—always dear---always love---constant love!
Since Atma is Sada Priya, therefore, the Anand is Sada Anand and the
Sada Anand nature of the Atma is established.
We do not need logic as we accept the validity of the
Shruti Pramana --श्रुति प्रमाण
We are convinced with the statements of the Shastras but the Purva Pakshi needs logic!
He is not convinced to support the statements of the Shrutis.
We need to go through the above statements again.
If Atma is Sada Anand it cannot have Dukha and Dukha cannot co-exist with Anand.
It is always free from Dukha.
It cannot be associated with Dukha, therefore Dukha is not the property of the Atma and so therefore Dukha belongs to something other than the Atma.
What is THAT?
It is the MIND—the Antah Karana!
The Dukha in the Mind is superimposed on the Atma. We mix up the Atma and Antah Karana and because of that, the Dukha in the Antah Karana is attributed to Atma.
Because of the mix up the Dukha in the Antah Karana is attributed to Atma!
Talk 2
The author is establishing the Sadananad Swaroop of the Atma.
We have seen one logic in the previous Shloka( 106)
Now the author is giving another logic taking the help of ‘deep sleep.’
In deep sleep state we experience happiness that is why when we wake up we say we slept happily.
There is happiness in deep sleep that is why people want to sleep.
The desire for getting good sleep is also an indication that there is happiness in deep sleep. So, we experience happiness in deep sleep.
Where is this happiness coming from?
It is not coming from any external object because in deep sleep we are not experiencing any object. The senses and even the mind is not functioning therefore there is no contact with the external world so the happiness is not coming from any external source and yet there is happiness. Where is this happiness coming from.?
It has to come from inside
The source of happiness is inside .
What is inside? It is ATMA and therefore there is happiness in Atma and when our senses withdraw we are free from the disturbances caused by the perceptions of the external objects and then the reflection of the Atma reflects .
That is what happens in deep sleep. The happiness we experience in deep sleep establishes the ‘Param Anand Swaroop’ परमानन्द स्वरुप or the ‘Sada Anand Swaroop’सदानन्द स्वरुप of the Atma.
Supti is sleep SU_SUPTI सुषुप्ति means deep .
There is not even a dream in deep sleep.
You are fully asleep. Then there is Anand. We experience happiness and this happiness is NirVeshaya Anand. During waking when we eat a Rasgulla we get ‘Visheya Anand’. This Anand we get by contact with a sense object but the Anand in deep sleep is Nirveshya Anand that is why the source of the happiness is Atma therefore Atma is Anand Swaroop.
This is another Logic. Thus, with these two logics the author establishes the Anand Swaroop of the Atma.
Then the author says that logic is not the only ‘Pramana’. The author is listing the available Pramanas for establishing ‘Atma Anand’.
First and foremost ,the first Pramana is Shruti Vakya.
We can quote so many Shruti Vakyas
‘Raso Vai Saha’---In Taittriya Upanishad
‘Bhuma eva Sukham’—Chandogya Upanishad and so on
AITIHA is ABHIYUKTITI---the previous Acharyas who have understood the Anand of the Atma they have also attested to the Anand Swaroop of the Atma.
Great Acharyas like Shankracharya or Vidyaranya. Their words also assert the Anand Swaroop.
Then there is ‘Anumaan’-two logics have been given in this in the previous shlokas. Logics are ‘ANUMAAN.’
In addition to all these there is PRATYAKSH Anumana.
The Anand becomes as clear as daylight for a Gyani.
The Gyani knows the ATMANANAD . ‘Vidyut Anubhav.’
That is one more Pramana.
Shruti
Pratyaksham
Aihityam
Anuman
‘Cha pramanani jagriti’—these 4 Pramanas establish SADANAND
Swaroop of Atma. Therefore,Atma is Sadanand .Then if the Atma is Sadanand then the temporary sukha or dukha cannot be the attributes of Atma.
They belong to something else. ---- what is that ?
It is the Antah Karana.
The author substantiates the statement he made in shloka105. Sukha and Dukha are the properties of Antah Karana and not the Atma as the Atma is ANAND SWAROOP. To establish this he had to establish give the Pramanas.
The author discussed ‘Sthoola Shareer’ स्थूल शरीर and then ‘Sukshma Shareer.’ सूक्षम शरीर
Now we have to go to the ‘KARANA SHAREER.’ कारण शरीर
28. MAYA –POINTED OUT
Page 147
Shloka 108.
The word Maya is used in Samskritam . Suppose we are not discussing Vedanta and we are discussing something in Samskrita we use the word MAAYA in a different connotation. It refers to the magical power of the magician. The magical power is called MAYA and the one who has MAYA is called a MAYAVI.
With the help of his magical powers he is capable of mesmerising the audience, deluding the audience and is able to project certain objects like bird, fire ,house etc. With the magical power he does two things.
He projects objects which are not really there The elephant etc are made to appear.
This is the first function which he is able to perform.
Secondly he deludes the mind of the observer. He bewitches the mind of the observer and the observer thinks that it is all real .
That is Maya It has the ability to delude the mind and the ability to project objects
Ishwar is the greatest magician as HE has projected the whole Universe . the whole Universe is the projection of ISHWAR. It is the Ishwar’s Shrishti
To project the Universe He needs a power and the power of ISHWAR is called MAYA in Vedantic parlance.
The author calls this MAYA.
The 3rd quarter in the shloka MAYA is mentioned.
What kind of power?
Fourth quarter of the verse He says by means of which the whole Universe is projected.
‘PRASYUTE.’
The whole verse is a description of Maya. We will see the other descriptions.
Maya is also called as AVAYKTA.
AVYAKTAM NAMANI ( the first word in line 1—‘Vyakta’ व्यक्त means manifest. What we can see or what we can hear or perceive with our senses is called VYAKTA-व्यक्त
Maya is AVYAKTA it is not VYAKTA
We cannot perceive Maya.
It cannot be tasted or heard because it is a Shakti.
When there is a Shakti we cannot see the Shakti.
Suppose, I have the power of speaking.
As long as I don’t open my mouth you won’t know that I can speak.
The Shakti is unmanifest How do you know that I can speak?
It is known by the effect of my shakti to speak .
Since I am speaking you can INFER the presence of ‘speaking.’
Yes, he is speaking therefore he has the ability to speak.
Shakti is inferred by its effect.
In the third quarter of the verse Maya is inferred by seeing its effect. What is its effect?
It is the Universe is there. The Universe if projected by Ishwar and He cannot do this without a power and therefore there has to be a power This power is MAYA.
It is inferred by its effect—KARYA-कार्य
Who infers MAYA?
‘SU -DHIYA’-सु-धिय
By a wise man, the wise man can infer Maya.
‘ANADYA VIDYA’ ( second quarter of the verse)
ANADI VIDYA. Maya is ANADI - अनादि
It does not have a beginning. If you ask when Maya began there is no answer. It never began It is ANADI. It is also called AVIDYA.
The word Avidya is described in two ways-
AVIDYA means Vidya Virodhi- विद्या-विरोधी
It is Vidya Virodhi just like darkness is opposed to light.
When light appears, DARKNESS goes away.
Therefore, darkness is opposite of light.
Likewise, MAYA Is Vidya Virodhi.
When Vidya comes Maya cannot do its work. It has to wind up!
This is one description .
‘NA-VIDYATE iti VIDYA’ न विद्यते अति विद्या
Which does not exist is VIDYA-विद्या
This has to be understood properly. This word—'NA VIDYATE ati Vidya ‘.
It describes the existential state of Maya. In Philosophy we describe the existential state of a principle It is like the marital status of person.
Generally, we think in terms of BINARY.
Married or Unmarried.
In older forms there were only 2 possibilities.
Married or Unmarried
But now we all are aware that there are different possibilities.
Something different from the BINARY.
In between categories.
Divorce or widowed All these things are possible.
Then the gender of the individual --.Again there is binary .
We have an orientation---- A binary orientation.
MALE AND FEMALE ---There is something in between that was not recognised earlier.
Whether a given principle or thing exists or not .
If it exists from the absolute standpoint then it is called SAT. सत्
If it does not not exist at all then it is called ASAT-असत् —like rabbits’ horns!
Like the dragon’s blood!
First of all there is no dragon then how to get the blood of the dragon? No one has seen a dragon.
So, there is SAT सत् and ASAT. असत्
So, let us discuss the existential status of MAYA.
Maya is not SAT सत् –existing from the absolute standpoint.
Then MAYA cannot go ---Knowledge cannot remove it.
Therefore, it is not ‘Sat’. सत्
Now can we say ASAT-असत् ?
It is not ASAT also because a non -existing thing cannot produce its effect. But we see the universe-- the Jagat.
It is the effect of Maya.
Therefore. it is neither Sat or Asat !
It is in between .
‘In Between’--- is technically called ‘MITHYA’.
Mithya refers to the existential status of Maya.
Now we know three existential status.
Brahman is SAT as Brahman exists from the absolute standpoint.
Then there is ASAT like the rabbits horns etc.
MAYA is neither SAT or ASAT and therefore the existential status is MITHYA.
Generally ,people including philosophers think in the status of binary
People understand only the status of existence.
But Vedanta understand the third status ---MITHYA मिथ्या
If Maya is Mithya then the Universe that is the effect of Maya is MITHYA मिथ्या also.
AVIDYA means it is not SAT
That is---- it is Mithya मिथ्या ( the Universe).
ANADI VIDYA
Trigunatmika. त्रिगुणात्मिका
What is this Maya composed of?
It is composed of three Gunas.
Note the three words--
Satva is AKARANT( word ending with aa) अकारान्तः
Rajas is SAKARANT ( word ending with Sa) सकारान्तः
Tamas is SAKARANT (ending with Sa) सकारान्तः
These are three Gunas .
Maya is a mixture of these three Gunas—Trigunatmika
PARA –Maya is PARA( superior).
Maya is Superior because CAUSE is always superior to its effect.
The JAGAT is the effect of Maya therefore Maya is PARA परा
Maya is Superior to Jagat.
Talk 3
सर्ववेदान्तसिद्धान्तगोचरं तमगोचरम् ।
गोविन्दं परमानन्दं सद्गुरुं प्रणतोऽस्म्यहम् ॥ १ ॥
sarvavedāntasiddhāntagocaraṃ tamagocaram |
govindaṃ paramānandaṃ sadguruṃ praṇato'smyaham || 1 ||
Shloka 109
सन्नाप्यसन्नाप्युभयात्मिका नो
भिन्नाप्यभिन्नाप्युभयात्मिका नो ।
साङ्गाप्यनङ्गा ह्युभयात्मिका नो
महाद्भुतानिर्वचनीयरूपा ॥ १0९ ॥
sannāpyasannāpyubhayātmikā no
bhinnāpyabhinnāpyubhayātmikā no |
sāṅgāpyanaṅgā hyubhayātmikā no
mahādbhutānirvacanīyarūpā || 109 ||
The author is describing MAYA.
Maya is ‘Anirvachaniya Rupa’.
ANIRVACHANIYA –means it does not fit into any categories!
It is like VIRUS.
You cannot put Virus in the category of living beings or non-living beings.
Earlier the scientists classified everything into two categories.
A category of living beings and a category of non -living things or objects.
Two well defined categories.
When we were in school we have learnt to distinguish between living beings and non living things.
Then. the scientists found Virus and they tried t calasiify in either of the two categories but it does not fit into any of the two categories. You cannot say that Virus is a living being . It does not breathe does not have metabolic activities. Does not take food.
Yet ,you cannot put it under non living things because it has a genetic material —It can multiply and it can cause problems. So it is nit even a nin living object Neither living or non living.
It doesn’t fit into predefined category
Neither living or non-living. That is VIRUS!
Maya is also like Virus?
Why like Virus?
Because it doesn’t fit into any predefined categories.
SAT na
ASAT na
It is neither Sat nor Asat.
We have two categories. One is SAT ---which means the one which exists in an absolute sense. Maya is not Sat because Maya goes away when Knowledge arises. When Brahma Gyan arises it is destroyed by knowledge---GYAN NASHYA.
If it is Sat it cannot be destroyed. Therefore, Maya is not Sat .
Similarly, it is not Asat. Rabbits horn is Asat as no one has seen rabbits’ horn and no one has seen anything made of rabbits’ horns.
Therefore, it is Asat---Absolutely non -existent.
It is not so with Maya, even if we do not see Maya we see its effects!
The universe is a projection of Maya therefore it is not Asat therefore it doesn’t fit into the predefined categories of Asat and Sat.
It cannot be defined under any of the two. We cannot even say t Maya is both and Asat ---Ubhayatmika Na– उभयात्मिका न
Which means--Sat and Asat both because both Sat and Asat cannot co-exist.
The same thing cannot be both. Sat as well as Asat.
So Maya is neither Sat nor Asat nor Ubhayatmika . उभयात्मिका
Nor a mixture of Sat and Asat –the mixture of Sat and asat.
Therefore it is different from Sat, Asat, and SatAsat --Ubhaytamika – उभयात्मिका the mixture of two.
Therefore , we have to put Maya under a new category which is none of three. This is one meaning of ‘Anirvachaniya’. अनिर्वचनीय
There is another view also in which Maya is ‘Anirvachaniya.’ अनिर्वचनीय--Bhinna Abhinna Api Na भिन्न न अभिन्न अपि न
Whether Maya is different from Brahman or non-different from Brahman or both?
It is none of the three!
If Maya is different from Brahman then there is a problem. What is the problem?
Brahman plus Maya –there are two realities then!
One reality is Brahman.
One reality is Maya .
But Vedanta says there is only one reality. There is no second parallel reality therefore Maya cannot be different from Brahman.
Maya and Brahman --Bhinna Na Abhavati भिन्न न अभवति
Maya is not different from Brahman.
Now the other category or option—It is non- different from Brahman. Even that cannot be said.
If Maya is non different from Brahman then it is Brahman! It cannot be called MAYA. It cannot have a different fun ction nor can it be removed by knowledge
Cannot be both Bhinna and Abhinna भिन्न & अभिन्न ? That is not possible because--Bheda and Abheda भेद & अभेद cannot co -exist.
Difference and Non difference cannot co-exist.
Therefore, the same thing cannot be different and non -different at the same time.
Therefore, even in terms of ‘Bhinna’ and ‘Abhinna’ ---it ( Maya ) is Anirvachaniya.
‘Bhinna Api Na’.
‘Abhinna Api Na.’
Here we have to supply---
Difference from what?
Difference from Brahman.
Ubhaytmika Na
It is not even Ubhayatmika ! उभयात्मिका
In another way also it is Anirvachaniya.
Whether Maya is ‘SaAvayaya’ or it is ‘NirAvayaya’ —something that has parts is called Sa-Avayaya.
Or ANGA is another word. Something, that has parts is called Sanga or SaAvavya. You cannot say Maya is Sanga because anything that has ‘Avaya’ has an origin. Maya does not have an origin. We have already seen that Maya is ‘ANADI.’ Being Anadi Maya is not SaAvyaya.
Then can we say Maya is NirAvayaya? That it has no parts ?
We cannot say because a Niravayaya cannot transform itself into effects. A NirvAvayaya is free from transformation. Maya transforms itself .
You cannot say it is both as they are opposed to each other They cannot . They cannot co -exist .
There for ‘Sanga Api Na ‘
Na Vidhayte Angani. It is not Ubhayatmika उभयात्मिका.
Another peculiar category and we don’t know such a category Whatever else we find fits into predefined categories therefore we understand other things easily But Maya is peculiar -unique ,it cannot fit into any category therefore Shankaracharya says it is a great wonder.
Not like anything else --It is ‘Anirvachaniya Rupa’
Cannot fit under any category.
Shloka110.
शुद्धाद्वयब्रह्मविभोधनाश्या
सर्पभ्रमो रज्जुविवेकतो यथा ।
रजस्तमःसत्त्वमिति प्रसिद्धा
गुणास्तदीयाः प्रथितैः स्वकार्यैः ॥ ११0 ॥
śuddhādvayabrahmavibhodhanāśyā
sarpabhramo rajjuvivekato yathā |
rajastamaḥsattvamiti prasiddhā
guṇāstadīyāḥ prathitaiḥ svakāryaiḥ || 110 ||
Maya goes away when Brahma Gyan dawns Brahma Gyan dispels Therfore, Maya is ‘ Gyan Nashaiya’ज्ञान नाश्या
‘Vibodhaa ‘ विभोध means Gyan ज्ञान.
Bodha बोध means Gyan-ज्ञान-- Brahman Vibodha.
Brahman is Shudh --pure and ‘Advayaya’ –nondual, one without a second .
Knowledge of this Brahman dispels Maya .
Now one can ask a question how can Gyan ज्ञान destroy anything ?
How can knowledge anything as generally when we want to destroy anything we need a hammer or at least our fist There is a need of physical action or force,
How can Gyan ज्ञान destroy something?
The author says that even can Gyan ज्ञान can DESTROY.
Where is the example?
The author gives the example of the snake. SARPA BRAHM— सर्पभ्रम
the appearance of the snake in rope.
There is a rope on the floor and we perceive a snake.
The erroneous perception of a snake is called ‘Sarpa Brahm’. सर्पभ्रम
What can destroy Sarp Brahm?
What can destroy the Sarp Brahm ?
The superimposition of snake. No amount of hitting will destroy the superimposed Sarpa.
There is only one way of destroying the Brahm भ्रम
It is Knowledge ----The knowledge of the Rope --the moment you know it is rope then the snake is gone.
RAJJU VIVEKA रज्जुविवेक--By the knowledge of the snake the Sarpa Brahma goes away NASHYATI.
Therefore , Knowledge has the ability to destroy certain things
In fact, certain things can be destroyed only by Knowledge.
Same way Maya can be destroyed by ‘Brahman Gyan;. There is no other way to remove Maya.
So now there is a further description of Maya.
Maya consists of three Gunas What are the three Gunas?
Sattva Rajas and Tamas .
How do you know that there are three Gunas in Maya?
We cannot see Maya therefore we cannot see the Gunas therefore the three Gunas are inferred by seeing the effects .
The Universe is the effect of Maya and in the universe e we see three qualities.
Even if we consider the people around us.
Some are dull and lazy.
Tamas!
Whereas some people are very active ---Workaholic __Rajas
Some people are quiet, calm and interested in Knowledge. Interested in something refined ---they have a refined taste –Sattva.
Thus, we see three forms of effect in the Universe. The human mind and human body is also of three types . and so is everything else in the Universe.
Even the animal we can classify into Rajas Satva and Tamas
So in the effect we see three forms of effects, therefore, can infer that there are three elements or entities determining the various in the effect.
Diversity in the effect--- They are the three Gunas.
Maya is the Composite of these three Gunas.
We know these three Gunas seeing their effects –The Karya कार्य is ‘Prathita’ प्रतिथिता–evident.
From that the Gunas are Known –‘Prasiddha’. प्रसिद्ध
The Gunas of Maya are SATTVA RAJAS AND TAMAS.
The author puts Rajas first, he puts in a different order Rajas, Tamas and Sattva as normally we say Sattva Rajas and Tamas but that is the order he is going to deal with these. RAJAS TAMAS and SATTVA.
First, he will discuss Rajas then Tamas and Sattva and corresponding to the three Gunas Maya has three powers—Shaktis.
1-Vikshepa Shakti— विक्षेप शक्ति--Corresponds to Rajas . Vikshepa is to throw or project, to make the person an extrovert is Vikshepa Shakti .
Then there is--
2-Avarna Shakti --The Veiling power.
आवरण शक्ति
The power corresponding to toTamas.
Then there is --
3-Gyan Shakti --ज्ञान शक्ति- The ability to Know ----The power which enables Knowledge.
It is corresponding to Sat.
Thus, there are three Shaktis.
Among these three Shaktis the first two Shaktis –‘Vikshepa’ विक्षेप
and ‘Avaran ‘आवरण are responsible for ‘Samsara’ whereas Gyan Shakti ज्ञान शक्ति leads to Moksha.
It enables Gyan and thereby facilitates Moksha.
Talk 4
सर्ववेदान्तसिद्धान्तगोचरं तमगोचरम् ।
गोविन्दं परमानन्दं सद्गुरुं प्रणतोऽस्म्यहम् ॥ १ ॥
sarvavedāntasiddhāntagocaraṃ tamagocaram |
govindaṃ paramānandaṃ sadguruṃ praṇato'smyaham || 1 ||
Shloka 111.
विक्षेपशक्ती रजसः क्रियात्मिका
यतः प्रवृत्तिः प्रसृता पुराणी ।
रागादयोऽस्याः प्रभवन्ति नित्यं
दुःखादयो ये मनसो विकाराः ॥ १११ ॥
vikṣepaśaktī rajasaḥ kriyātmikā
yataḥ pravṛttiḥ prasṛtā purāṇī |
rāgādayo'syāḥ prabhavanti nityaṃ
duḥkhādayo ye manaso vikārāḥ || 111 ||
Maya has three Gunas – Rajas, Tamas and Sattva and corresponding to these three Gunas it has three Shaktis— three Powers.
1.विक्षेपशक्ती Vikshepa Shakti
2. आवरण शक्ति Avarana Shakti
3. ज्ञान शक्ति Gyan Shakti
Among them Viskhepa Shakti and Avarana Shakti विक्षेपशक्ती Vikshepa Shakti
and आवरण शक्ति Avarana Shakti are responsible for Samsara whereas Gyan Shakti facilitates Moksha.
Now the author is discussing three Shaktis one by one.
First he deals with Vikshepa Shakti.
Generally, Vikshepa Shakti is translated as projecting power.
It is OK in some contexts when we study some other Prakarana Granths like Vedanta Saara.
Vikshepa Shakti is defined as Projecting Power but VivekaChudamani looks at these two ‘Shaktis’ slightly differently. Therefore, from the VivekaChudamani point of view the projecting power is not a good translation.
I would prefer—Impelling power or Driving Power
That is a better translation according to me.
Vikshepa Shakti –belongs to Rajas---Rajo Guna.
What is Vikshepa Shakti?
It is Kriyatamika क्रियात्मिका
It is characterised by action. It impels a person to do actions.
It makes a person active—therefore Kriyatmika Shakti क्रियात्मिका शक्ति
The Shakti that is responsible for an action is called Vikshepa Shakti.
यतः प्रवृत्तिः प्रसृता पुराणी ।
yataḥ pravṛttiḥ prasṛtā purāṇī ||
Vikshepa Shakti is responsible for all our actions.
Pravritti—actions ----It is responsible for all our actions.
All Pravrittis –all actions originate from Vikshepa Shakti.
When did our actions start? The actions did not start at any given time. They have been there beginningless.
Therefore –‘Puraani’.
Beginning-less Pravritti.All of us have been engaged in actions.
Even before our birth we did actions that is why we were born.
Any birth is the result of actions. The actions that we did in the previous ‘Janmas’ determines this Janma.
Then how did we get our previous ‘Janma’?
The action we did before that Janma.
Thus, the actions never began. It is eternal!
We have been doing Karma and then there is Janma.
Again Karma and then again Janma.
Thus Puraani Pravritti. Beginningless action originates from Vikshepa Shakti.
How does Vikshepa Shakti make us work?
It is by producing certain emotions.
People do not work without certain emotions. If I have to work I should either have Raaga –the desire for something or I should have hatred for something or I should have fear.
Raaga -Dvesha- Bhaya राग -द्वेष- भय
These are the emotions that make a person work.
Vikshepa Shakti generates such emotions in our mind, therefore- Raagadaya ( Raagas etc) रागादया:
Nityam---Always Raagdaya रागादया:
Raaga means desire—Kaama
Raagadaya ( Raagas etc) रागादया:—and so on like --
Dvesha द्वेष Hatred
Krodha क्रोध–anger
Bhaya द्वेष-fear
Varieties of emotions and these emotions are ‘Pravritti Hetava’.
They cause actions.
These Pravritti causes originate from Vikshepa Shakti.
Therefore –—from this Vikshepa Shakti Raaga रागा etc originate.
So first there is Raaga or any other emotion. As a result of Raaga रागा there is Pravritti—action --and as a result of action ---is the ‘result’ of the action!
Karma Phal Pravritti Phala.
What is Pravritti Phala?
It is in the form of certain other emotions.
Sometimes pleasure and sometimes pain and therefore Pravritti Phala is the consequence of Vikshepa Shakti.
Therefore , Dukahadaya Dukh दुखादयाः दुख etc.
Dukha, Sukha, Vishaada दुख, सुख, विशाद and other emotions.
Pain, sorrow, pleasure elation.
All these are Pravritti Phalas.
Raagadaya - रागादया: are Pravritti Hetu.
Dukahadaya दुखादयाः are Pravritti Phala.
All these are the products of Vikshepa Shakti.
All these are in the form of modifications of the mind.
Manaso Vikaraha--मनसो विकाराः
They are in the form of modifications of the mind.
Thoughts in the Mind.
Feelings in the Mind.
Whether it is Raaga Etc Or Dukha etc
They all belong to the Mind They do not belong to the Atma/
Atma is always free from emotions Atma is not disturbed by Vikshepa Shakti.
What gets disturbed by the Vikshepa Shakti is the Mind.
Shloka 112
कामः क्रोधो लोभदम्भाद्यसूया
अहंकारेर्ष्यामत्सराद्यास्तु घोराः ।
धर्मा एते राजसाः पुम्प्रवृत्तिः
यस्मादेषा तद्रजो बन्धहेतुः ॥ ११२ ॥
kāmaḥ krodho lobhadambhādyasūyā
ahaṃkārerṣyāmatsarādyāstu ghorāḥ |
dharmā ete rājasāḥ pumpravṛttiḥ
yasmādeṣā tadrajo bandhahetuḥ || 112 ||
The Author is explaining how Vikshepa Shakti becomes responsible for Samsara. First of all it produces certain emotions that are Pravritti hetu प्रवृत्ति हेतु ?
In the previous verse he said Raagdaya.
Now he extents the list.
Not just Raaga .
Raaga etc
What are those ‘etc’? They are some more emotions like --
Kaama –desire.
Krodha-Anger.
Lobha-greed.
There is a difference between Kaama and Lobha. --काम और लोभ
Kaama काम is a desire and can exist within the purview of Dharma. One can try to gratify one’s desires through legitimate means but then sometimes Kaama काम becomes too strong when it is cherished.
It grows to such an extent that one is ready to forego Dharma.
One wants to gratify one’s desires even at the cost of Dharma .
Even at the cost of values—it is then Lobha लोभ—greed.
Dambha—Means Dharma Tvajitvam.
Boasting about one’s good qualities.
I am a good person-- I have donated 50,000 Rupees for charity.
So, when we boast about our Dharma all our Dharma goes away.
Therefore, boasting about one’s good qualities or actions is not entertained by the Shastras.
So when we do something good we should offer it to Ishwar and that is why any good action we do after that we say—"Krishna Arpanam Astu.”
It is offered to Bhagwan!
I am not taking the credit. Whether I have done Yagna , any ritual like Pooja or if I have done Daaan or I have done Seva .
It is offered to Krishna “Narayane ti Samarpayami”.
Then I cannot boast about it. When this attitude is lacking , I start boasting about the good works that I do.
That is Dambha दन्भा
There is a difference in reading as in some books it is AbhyaSuya--
Dambha Abhasuya
In some other books it is---
दम्भाद्यसूया
dambhādyasūya
Both readings are fine.
I will take दम्भाद्यसूया== dambhādyasūya
Asuya or Adyasuya –means fault finding.
Finding fault in people even if they have done something good.
Ahamkaar अहंकार is pride--- A sense of Superiority-- I am intelligent.
I have learnt so many things –this is Ahamkaar-अहंकार
When there is a sense of Superiority. Earlier thirty, forty, fifty years back, Matriculation was a very high standard of education.
If someone had passed Matriculation, he was considered as a highly educated person. When we get pride. learning stops.
Pride puts an end to learning!
Learning is possible only when there is humility.
Amanitva अमानित्व–Humility.
When we are humble, we try to understand new things.
If someone thinks that I have already studied Vedanta after hearing ‘You Tube’ talks here and there then this person has concluded that I know Vedanta.
That kind of person cannot learn anything new.
What I have to say he will not pay attention as he will say I know what is
Vikshepa Shakti and says he has heard everything elsewhere.
He won’t pay attention, to try understand the newer aspect of Vikshepa Shakti. His learning has stopped!
So Ahankaar! अंहकार
Envy—ईर्ष्या—Irsha.
Not tolerating greatness of another person . If someone else gets something good I get burning in my stomach.
Matsarya- मात्सर्य --Malice
Intention to hurt someone. So many other delusions !
We can keep on listing these which are the qualities of the Mind .
Dharma refers to the Vrittis in the mind in this context.
The thoughts in the mind.
Ghora Dharma –Turbulent. These thoughts create turbulence in the Mind.
Whether Kaam or Krodha काम और क्रोध
They cause turbulence in the Mind and if the Mind has to be free from turbulences it has to be free from all these emotions.
That is Chit Shuddhi. चित्त शुद्धि
Mind is free from Kaama, Krodha काम और क्रोध etc
Then it is free from turbulence.
All these are turbulent emotions and thought in the Mind and they are all products of Rajas.
Products of Rajo Guna.
Yasmadesha –यस्मादेषा---because of which all these activities of human beings
All actions of human beings originate from these emotions. They impel a person towards action.
By causing action they become responsible for ‘Bandha’—Samsara .
The Rajas causes Bandha -Samsara by causing varieties of actions and producing the results of actions.
To do that the individual gets entangled in a series of struggles one by one thinking that at some point all my struggles will come to an end---- thinking that I will be happy after that.
Struggle never comes to an end therefore an individual is kept entangled in a perpetual series of struggles by Vikshepa Shakti .
That is how Vikshepa Shakti causes Samsara.
Contributes to SAMSARA.
Now another Shakti.
Vikshepa Shakti itself is not enough.
Vikshepa Shakti needs the support of another Shakti to cause Samsara . That is Avarana Shakti.
SHLOKA 113.
एषावृतिर्नाम तमोगुणस्य
शक्तिर्मया वस्त्ववभासतेऽन्यथा ।
सैषा निदानं पुरुषस्य संसृतेः
विक्षेपशक्तेः प्रवणस्य हेतुः ॥ ११३ ॥
eṣāvṛtirnāma tamoguṇasya
śaktirmayā vastvavabhāsate'nyathā |
saiṣā nidānaṃ puruṣasya saṃsṛteḥ
vikṣepaśakteḥ pravaṇasya hetuḥ || 113 ||
Avaritti or Avarana is the name of another Shakti. It is the deluding power.
Avarana Shakti belongs to Tamo Guna.
Tamo Guna has Avarana Shakti ---It is an Ability.
What is Avarana Shakti?
It is the ability to take make one thing to appear as ‘another’ and because of ‘Avarana Shakti ‘ one appears as another.
Taking one thing for another is called delusion because of which Avarana Shakti makes the truth appears as something else.
It can be any truth! Rope appears as a snake.
It is because of Avarana Shakti
Likewise, the Atma appears as something else. The Atma is Anand Swaroopa.
Infinite in nature.
The Infinite appears as Finite.
We take ourselves to be Finite.
This is Avarana Shakti.
The Asamsari appears to be a Samsari—that is Avarana Shakti!
Avarana Shakti is the primary cause of Samsara.
Both Avarana Shakti and Vikshepa Shakti cause Samsara.
Even among these two, it is the Avarana Shakti that is the first cause because without Avarana Shakti , Vikshepa Shakti cannot work!
Therefore, Avarana Shakti is called –primary cause –the first cause.
Adi Kaaranam.
It is the primary cause of Samsara of an individual.
Avarana Shakti is responsible for the working of the Vikshepa Shakti.
The working of Vikshepa Sakti –Avarana Shakti is the cause
Because of Avarana Shakti I consider myself as an individual, as limited.
As confined to the body!
When I conceive myself as a limited individual I am not happy, because being limited one cannot remain happy
Limitation is always a problem There is no happiness in limitations.
That is why imprisonment is a punishment when you confine a person.
When we are confined it is punishment. Likewise confining ourselves to a limited identity is a punishment.
It is done by the Avarana Shakti and we want to get out of this confinement.
The desire to get out of this confinement expresses itself as various emotions like desires, anger, frustration and so on. That is how Avarana Shakti facilitates the working of Vikshepa Shakti.
16 September 2020
SHLOKA 114.
प्रज्ञावानपि पण्डितोऽपि चतुरोऽप्यत्यन्तसूक्ष्मात्मदृग्
व्यालीढस्तमसा न वेत्ति बहुधा संबोधितोऽपि स्फुटम् ।
भ्रान्त्यारोपितमेव साधु कलयत्यालम्बते तद्गुणान्
हन्तासौ प्रबला दुरन्ततमसः शक्तिर्महत्यावृतिः ॥ ११४ ॥
prajñāvānapi paṇḍito'pi caturo'pyatyantasūkṣmātmadṛg
vyālīḍhastamasā na vetti bahudhā saṃbodhito'pi sphuṭam |
bhrāntyāropitameva sādhu kalayatyālambate tadguṇān
hantāsau prabalā durantatamasaḥ śaktirmahatyāvṛtiḥ || 114 ||
The author is discussing three Gunas of Maya. We have already seen ‘Rajo Guna’.
Rajo Guna has ‘Vikshepa Shakti’.
After Rajo Guna we are looking into TAMAS --Tamo Guna which has AVARANA SHAKTI-आवरण शक्ति
Avarana Shakti-आवरण शक्ति is necessary for the working of Vikshepa Shakti as Vikshepa Shakti cannot work without the help of Avarana Shakti- आवरण शक्ति
Our ‘Svaroopa’ -- our true nature is ‘Anand’— free from Samsara-free from Dukha.
Avarana Shakti veils our ‘Svaroopa’.
In addition to this, Avarana Shakti -आवरण शक्ति makes us mistake the body for our true Self.
Dehe Atmatva Buddhi.--Taking the body as Atma.
This is a mistake an error.
This is caused by Avarana Shakti--आवरण शक्ति
In addition to this, the same Avarana Shakti makes us conceive the world as real.
The world is superimposed on Brahman, therefore, the world is Mithya-Jagat is Mithya-- मिथ्या
It is because of Avarana Shakti we take the Jagat to be ‘Satya.’
Jagati Satyatatva Buddhi .
This is another function of ‘Avarana Shakti.’
Dehe Atmatva Buddhi.
and
Jagati Satyatatva Buddhi .
This is all because of Avarana Shakti and because of Avarana Shakti we take the world to be real. When we attribute reality to the world then we look at the world as ‘promising’ –--that the world CAN give us happiness.
This is another mistake we commit.
This much is the work of Avarana Shakti.
Taking the world to be real and looking at the world as promising.
Then, Vikshepa Shakti starts working once we look at the world as promising, once we think that the world can give happiness, we start saying --“I want the world!”
This is Kaama –desire –I want it!
It is a function of ‘Vikshepa Shakti’.
“I want this and I want that!”
Then when somebody takes away what I want then there is anger –Krodha! Yet another function of Vikshepa Shakti and all other emotional issues.
Kaama ,Krodha ,Lobha and so on.
Desire, anger, greed, jealousy –they are all the manifestations --products of Vikshepa Shakti and that is how Avarana Shakti and Vikshepa Shakti together cause ‘Samsara’.
Now, the author continues the discussion of Avarana Shakti. The author is wondering at the power of Avarana Shakti!
Just how powerful Avarana Shakti is because Avarana Shakti deludes everyone in the world and that is why a vast majority of the people in the world are looking for happiness in the external-material objects though the perennial source of happiness is already ‘within’.
We keep looking for happiness in the material world and we keep struggling for happiness –endlessly! It is not only so with an unintelligent person—a dull person, but even the most intelligent person in the world is deluded!
Even if you try to teach Vedanta to the most intelligent person then most often there is a possibility that he does not understand the truth.
He may be wise and intelligent as far as other things are concerned but when it comes to the spiritual truth –he fails to see!
This is because the Avarana Shakti is very powerful.
Lets, see the verse now—
A Pragnyavan प्रज्ञानवान ( An intelligent person) has a very high IQ -Intelligent Quotient –perhaps he has received a rank in the exam and is an highly intelligent person-
prajñāvānapi — - प्रज्ञावानापि even though he is intelligent.
paṇḍito'pi — - पण्डितोऽपि -even though he is a Pandita पण्डिता: !
Not only is he intelligent but he is also highly educated and has received degrees after degrees. He is well informed and is highly learned.
He is a clever person, a worldly-wise person and knows how to handle a situation and he knows how to derive maximum benefit from a situation.
He knows how to make use of other people for his benefit.
Such a worldly-wise person is called CATURA- चतुराः
A worldly-wise person need not be spiritually wise because spiritual wisdom is very much different from worldly wisdom.
Atyanta Sukshma--अत्यन्त सुक्षम -he is able to understand very subtle things. His mind and senses are very refined and he might have done research on sub-atomic particles like photons, protons, neutrons etc
So many subtle things he is able to discuss for hours as the the mind is very subtle and sharp when it comes to material objects, but when it comes to spiritual truth, then even such a person is deluded because his mind is covered by Tamas—the ‘Avarana Shakti’ of Tamas.
व्यालीढस्तमसा --Tamasa Vyalidhaha— Concealed -Veiled by Tamas –by the Avarana Shakti of Tamas and therefore he is deluded.
He has Bhraanti— भ्रान्त्या
This is in the second Pada of the verse.
Now I will go to the 3rd Pada of the verse.
Because of Bhraanti -delusion --
Aaropitam eva--आरोपिता the superimposed-- the whole Universe is ‘Aaropita’ –superimposed on Brahman and therefore it is Mithya’—it is unreal.
But this person takes it to be ‘real’
āropitameva sādhu kalayatyā — रोपितमेव साधु कलयत्यालम्बते
He considers it as real. He attributes Reality to the world.
तद्गुणान्- tadguṇān
He holds on to the positive qualities of the world
Guna means-some positive quality. In this context, Guna doesn’t mean Sattva, Rajas, Tamas. Here ‘Guna’ means positive quality. The opposite of which is Dosha—a negative quality- a limitation.
He holds on to the positive qualities of the Universe. The Universe is beautiful and the Universe can give me happiness and security. It, can be anything in the world. Money can give me happiness. Money is good! Relations are good and relations can give me happiness and so on.
As long as we see the positive traits of the Universe, we continue expecting happiness from the world because we do not see the limitations of the world. We do not see the ‘Dosha’ of the world.
As long as we do not see the ‘Dosha’ of the world we are attracted by the world.
When we see ‘Guna’ we are attracted to the world and ‘Guna’ produces ‘Raaga’.
‘Guna Darshanam’ produces Raaga whereas ‘Dosha Darshanam’ produces Vairagya.
When I say ‘Dosha Darshanam’ it does not mean fault finding.
He is not good! We keep complaining and gossiping.
That is not ‘Dosha Darshanam’.
‘Dosha Darshanam’ means being aware of the limitations of the worldly objects. The impermanence etc.
So generally, people see ‘Gunas’ in the various objects in the world and find the material objects as promising and think that money and relations can give me happiness. Son can keep me happy my daughter can keep me happy and so on.
This is ‘Guna Aalamban’—the promising nature of the world without being aware of the limitation and the impermanence of the material objects. He holds on to the promising nature of the material objects and therefore pursuits the material objects of happiness and that is why generally he does not come to spiritual pursuit. He does not make any effort to understand the spiritual truth.
When I say the spiritual truth, I mean the ‘Atma’-the ‘Brahman’!
Sometimes some people are attracted to the spiritual teachings- ‘Vedanta’. It is very rare—
मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये ।
manuṣyāṇāṁ sahasreṣu kaścidyatati siddhaye,
As one among several thousands of people come for Moksha and make some effort for Moksha
This person because of some special Punya he tries to come for a Vedanta Session like Viveka Chudamani and the Swami teaches him “You are Brahman! Jagat is Mithya”.
Most often, even this person who is a very intelligent and a highly educated person does not understand. He may not understand even if he is taught several times in several different ways and that is what the author says.
See the second Pada of the verse –
न वेत्ति बहुधा संबोधितोऽपि स्फुटम् ।
na vetti bahudhā saṃbodhito'pi
‘Sambodhita’—he is taught the truth.
“You are Brahman”- and this teaching is done in many ways. The same vision is conveyed in so many ways and that is why we have so many texts.
We have so many Upanishads and ‘Prakarna Granths’ and so many chapters of Bhagwad Geeta and they are all conveying the truth in different ways!
He has been studying Vedanta and has completed so many texts—
bahuda Sambodhita—Sphutam na veti!
He does not understand with clarity. He does not understand.
It can happen with the most intelligent person in the world. Why is that?
The author says it is because of the power of Avarana Shakti.
Alas! Hanta -हन्ता !
It is an exclamation of wonder—Hanta- हन्ता
हन्तासौ प्रबला दुरन्ततमसः शक्तिर्महत्यावृतिः
hantāsau prabalā durantatamasaḥ śaktirmahatyāvṛtiḥ
This is the ‘Avarana Shakti.’
‘Avarati’ is same as ‘Avaranam’.
This Avarana Shakti is very strong! Not easy to remove it and not easy to get rid of !
It is a very vast power and it covers the whole Universe and not just one or two people, therefore it is called ‘Maheti Shakti.’
It is Universal!
Everyone in the Universe is deluded by the Avarana Shakti and this Avarana Shakti belongs to Tamas and Tamas is addressed as ‘Durantah’ –दुरन्त --not easy to put an end to Tamas and therefore Duranta दुरन्तत -- It continues –on and on.
Shloka 115.
अभावना वा विपरीतभावना
असंभावना विप्रतिपत्तिरस्याः ।
संसर्गयुक्तं न विमुञ्चति ध्रुवं
विक्षेपशक्तिः क्षपयत्यजस्रम् ॥ ११५ ॥
abhāvanā vā viparītabhāvanā
asaṃbhāvanā vipratipattirasyāḥ |
saṃsargayuktaṃ na vimuñcati dhruvaṃ
vikṣepaśaktiḥ kṣapayatyajasram || 115 ||
Even the most intelligent person does not understand, even if he listens to Vedanta and its teachings.
Why is it so?
The author explains. When a person listens to Vedanta the ‘Avarana Shakti’ can obstruct the understanding –the CLEAR understanding by creating four types of obstacles.
The four obstacles are discussed in this Shloka 115.
1.Abhavana--अभावना—no understanding takes place—NON -UNDERSTANDING.
Suppose you bring your friend and ask him to listen to the Swami and attend at least one class of Vivekachuadamani.
Generally, people will refuse as they are not interested. Some people are even allergic to Swamis. Some people are allergic to anything religious as they are secular people, yet this person who is a highly accomplished and intelligent and successful person who comes to listen to the talk of Vivekachudamani.
He sits for one hour and after the class, if you ask him how does he feel he will answer that he did not understand anything.
“It did not make any sense to me”.
This is possible because, even to get a vague understanding of what the Swami says, one has to listen properly, at least for a few months.
Nowadays people want everything in the form of a two -minute video and this is not possible in Vedanta. One has to listen for hours after hours!
Slowly, it will start making sense. The person who comes to the Vedanta class and does not understand anything puts the blame on the Swami. He may say that this Swami does not know how to speak! He disappears and does not come back!
It is A-BHAVANA-अभावना
“Doesn’t make any sense” –he says
Then there is another possibility and that is –
‘Vipareeta Bhavana’-
The Swami says something and this person understands it as something different. Most often this happens and I have observed this.
Vedanta says that -YOU ARE BRAHMAN and then people take it in a different way and say “I am Brahman”- and say so I need not follow any values and I need not do any Sadhanas as I am Brahman”.
They start quoting it as per their convenience. Why should I follow certain rules since I am Brahman? I am Spiritual, so I should not be bothered about rituals. Very often we hear such things.
This is Vipareeta Bhavana-
The person understands something different from what is being said!
There is a story of Virochana and Indra in Ch.8 of Chandogya Upanishad.
When the Guru teaches the ‘ATMA’ Virochana understands that the body as ATMA and so the body should be taken care of very well.
That is how Virochana understands.
This is ‘Vipareeta Bhavana’ -विप्रीत भावना and that is why one has to be very careful about such things.
The Avarana Shakti can cause ‘Vipareeta Bhavana’ sometimes and that is why we should verify whether our understanding is correct or not.
Then 'ASAMBHAVANA’.
This is number 3.
I prefer to take ‘ASMABHAVANA’ असंभावना
Some people split it as SAM—BHAVANA सम्-भावना
I prefer to take it as A—SAMBHAVANA because if you look at the Shloka—
'Vipareeta Bhavana’ -Sambhavana.
विपरीतभावना असंभावना
It can be split either as Vipareeta Bhavana plus Sambhavana or Vipareeta Bhavana plus A-Sambhavana.
Both are ok. I prefer to take it as-
A अ – संभावना -Sambhavana ---
with an A-अ
Asambhavana असंभावना--means doubting –not getting convinced.
“Swamiji, you say that I am Brahman but I am not convinced. There are so many doubts ---how can I be Brahman? This does not seem to be possible”.
This is another possibility.
The fourth one is - विप्रतिपत्ति --vipratipatti|
The person does not agree at all with the teachings of Vedanta as he has his own preconceived ideas and he holds on to the preconceived ideas.
Sometimes such persons can start arguing—
“You say everything is Brahman but it is not so! I know better !”
Such people can start arguing.
This Viparati Pati—Virodhaprati pati ---An opposite understanding, a counter understanding.
Such people become ‘Purva Pakshis’-पूर्व पक्षी
These are the four obstacles.
