Vedantham : ( 07/11/2012. )

26/12/2018 21. Philosophy Of Raga-Dvesha : 2. Raga-Dvesha assumes various forms. You like certain foods and dislike certain other foods. You like certain clothing and dislike certain other clothing. You like certain persons and dislike certain other persons. You like certain places and dislike certain other places. You like certain sounds and dislike certain other sounds. You like certain colours and dislike certain other colours. You like soft things and dislike hard things. You like praise, respect, honour, and dislike censure, disregard, dishonour. You like a religion, view, opinion and dislike other religions, views and opinions. You like comforts, pleasures, and dislike discomforts and pain. Thus there is no peace of mind for you as the mind is ever restless and agitated. The waves of Raga-Dvesha are ever disturbing the mind. One wave of Raga-Dvesha arises in the mind and subsides after some time. Again another wave rises, and so on. There is no balance of mind. There is ...

29/11/2018 19. The Nature Of The Jnani : The Jnana Yogi practises neither Pratyahara nor Chittavritti-nirodha like the Raja Yogi. He tries to behold the One Undivided Essence of Satchidananda in all names and forms. He stands as a witness or Sakshi of all the Vrittis. All Vrittis gradually die by themselves. The Jnani’s method is positive (Samyagdarshana), whereas a Raja Yogi’s method is negative (Nirodha). There is no body from the Drishti or view of the sage. How can there be Prarabdha then, for a Jnani? The Jnani is one with the Absolute and hence no change takes place in his being. He is Santam, Sivam and Advaitam. He is a Jivanmukta. He is liberated in this very life itself. His body is like a burnt cloth or a sword that is changed into gold through the touch of the philosopher’s stone. His ego is burnt by the fire of Supreme Wisdom. 20. Vedantic Assertions :- 1. Prajnanam brahma = Consciousness is Brahmam. 2. Aham brahmàsmi = I am Brahmam. 3. Tattvamasi = That ...

04/11/2018 18. Obstacles In Vedantic Sadhana : Ahamkara is the greatest obstacle to Self-realisation. “I know everything. My view or opinion alone is correct. What I do is right. That man does not know anything. Everybody should follow what I say. Everybody should obey me. I am free from any kind of fault. I am full of auspicious qualities. I am very intelligent. That man is very stupid. That man is wretched. That man has got many defects. I am wise. I am beautiful.” Thus says the egoistic man. This is the nature of Rajasic Ahamkara. He hides his own faults. He exaggerates and advertises his own abilities and qualities. He belittles others. He condemns others. He superimposes faults on others which they have not got. He sees not good but evil in others. He superimposes on himself several good qualities which he does not possess. That man cannot practise Vedantic Sadhana. He is unfit for the path of Jnana. Raga and Dvesha constitute the great Samsara of the Jiva. They have...

19/10/2018  16.Samadhi Samadhi is the Turiya or the Fourth State which is Pure Consciousness or the Supreme Absolute where even a tinge of dual consciousness does not exist. Raja Yogis practise Nirodha-Samadhi. Jnana Yogis or Vedantins practise Badha-Samadhi. In the practice of Nirodha-Samadhi the Raja Yogi stops all the Vrittis of the mind by concentrating on one form. In the practice of Badha-Samadhi the Jnana Yogi abandons all names and forms and takes up the one essence viz., Sat-Chit-Ananda Brahman that is the substratum for all these names and forms. There is Vyapakata in the Sadhana of a Jnana Yogi. He does Sadhana even while walking. Wherever he sees he tries to see the one underlying essence and rejects the names and forms. He is in Sahaja-Samadhi even while moving. But, a Raja Yogi sits and meditates. He is in need of a steady, definite pose. He cannot be in Samadhi while walking or moving. In Vedanta, meditation is termed as Nididhyasana. Nididhyasana leads ...

30/09/2018 13. Ajnana : Ajnana is absence of the Knowledge of Brahman. Just as the trees born on the soil of the mountain hide the mountain, just as the clouds born through the sun’s rays hide the sun itself, so also Ajnana born from the Sakti of Brahman hides the Chaitanya or Brahman. Ajnana is twofold: Toola and Moola. Toola-Ajnana is ignorance in regard to the objects outside. Moola-Ajnana is ignorance covering the Self within. 14. The Projection Of The World : In summer the whole earth is parched. As soon as there is a shower the seeds sprout and plants come out. They were in an unmanifested state (Avyakta) before the rains. Even so the world which is in a manifested state had an unmanifested state and will become unmanifest again. It has come out of Maya, the causal body of Isvara, and will return to it in the end. The earth, water, fire, air and ether are all productions of Maya. Water is more subtle and pervasive than earth. Fire is more subtle and pervasive than ...

05/09/2018 Vedantam for Beginners -1:10,11,12. 1. Introduction :-10,11,12. 10. Brahman Is Bliss : The king returns from his long journey to his palace at night. He is dead tired. He wants immediate rest. He does not want to talk even to the Maharani or the queen. The objects do not afford him any pleasure. He wants to enjoy the bliss of sleep. From where does bliss come in deep sleep, when there are no objects of enjoyment? The king (or the Jiva) in deep sleep comes in contact with the All-blissful Supreme Soul and refreshes and strengthens himself. Brahman is the source of all peace and bliss. 11. Isvara And Jiva : The causal body (Karanasarira) of the individual soul and of Isvara is one and the same. In the Jiva it is individual Avidya. Isvara’s causal body is cosmic and is called Maya. The Jiva is called Visva, Taijasa and Prajna in the three states of waking, dreaming and deep sleep experiences, and the corresponding name for the Cosmic Principle is Virat, Hiranyag...

15/08/2018 Vedantam for Beginners -1:7,8,9 1. Introduction :-7,8,9. 7. The Guru And The Disciple : The aspirant in olden days used to approach the Guru, with a bundle of sticks (Samit) in his hand, for spiritual instruction. What does this indicate? He prays to his preceptor, “O adorable Guru! Let my bundle of sins and worldly Vasanas be burnt in the fire of wisdom through thy grace. Let the divine flame grow in me. Let me attain the highest illumination. Make me realise, the Inner Self-effulgent Atman. Let my senses, mind, Prana and egoism be given as oblation in the fire of wisdom. Let me shine as the Light of lights!” It is Guru’s grace that removes the veil of ignorance of the disciple. The Guru’s grace penetrates the heart of the disciple and raises the Brahmakara-vritti in him. The highly exalted Brahmanishtha Guru, for whom there is no world, comes down from his exalted state to teach the disciple. 8. Vedantic Ethics : If you want to practise Vedanta or Jnana Yog...