About bimal

A seeker

Need and luxury


There are basic human needs for survival: food, clothing, and dwelling. A commoner would be content if these needs are reasonably fulfilled. Any other material thing is a luxury. An item is considered a luxury if a person is not emotionally affected by its absence. As time passes and technology advances resulting in the availability of more and more sensory objects, human desire increases, and the scope of needs widens. Gradually a luxury becomes a need. It is material progress and is perceived as growth and prosperity. Think about the reverse effort. Can a person who has gained more than enough material progress convert a need (other than the basic needs in a reasonable measure) into a luxury? Is it possible and can s/he be successful? The answer is yes. It would require, on his or her part, increasing control over sense organs and the mind. It is the beginning of the spiritual journey.

Two lifestyles and two sAdhanAs for moksha


There are four ashramas(stages) of human life according to Vedic tradition. They are brahmacharya (student life), grihastha(householder), vAnaprastha(gradual withdrawal from family), and sannyAsa ( renunciation). They are compatible with four purushArthas (human goals): artha(wealth), kama(desires), dharma (morality and ethics), and moksha (liberation). Moksha is the ultimate goal. It has two aspects, namely, freedom from suffering in the present life and freedom from rebirth. Two important spiritual sAdhanAs(disciplines) for moksha are karma yoga and jnAna yoga. As the name suggests, karma yoga is action-oriented and jnAna yoga is knowledge-oriented. For the purpose of simplicity, karma yoga is taken to include all action-based disciplines, e.g., rituals and upAsanA (meditation). Brahmacharya is preparatory to grihastha and vAnaprastha is preparatory to sannyAsa. Accordingly, grihastha is taken to include brahmacharya and sannyAsa includes vAnaprastha. Thus, there are broadly two lifestyles: grihastha and sannyAsa, and two sAdhanAs: karma yoga and jnAna yoga. Sri Krishna praises both karma and jnAna in Bhagavat Gita (BG)
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Spiritual practice- earlier the better

Mahabharata is a famous epic describing diverse aspects of human life, like family and its intrigues, kingship, loyalty, friendship, dharma, war, Vedantic teaching, etc. Bhagavat Gita is in the 12th Book named Bhisma Parva because Bhisma is the commander of the Kauravas army during this part. 18 chapters of BG are chapters 23 to 40 of Bhisma Parva.  BG is a moksha shastra and a student of Vedanta should have read and understood Bhagavat Gita fairly well.  Surprisingly, there are other portions of Mahabharata that too have Vedantic teaching.  Mokshadharma Parva as the title suggests has Vedantic messages. It is a conversation between Yudhishthira and Bhisma.

After the Mahabharata war is over, Bhisma is lying on the bed of arrows awaiting his death to come at a time chosen by him. Yudhishthira is the new king but is depressed due to the destruction caused by the war. At the behest of Sri Krishna, he visits Bhisma to get instructions on various topics. Bhisma, though lying on the bed of arrows, is willing to answer Yudhishthira’s questions. He does so mainly through stories. One such story in Mokshadharma parva relates to the teaching given by a son to his father. Continue reading

Brahman alone is; there is no creation – confusion about

Advaita means non-dual. Advaita Vedanta (AV) asserts that Brahman alone is; there is no creation and that the world is a manifestation of Brahman. For a beginner seeker, like me, it is difficult to accept this assertion because the world is perceived and experienced. It constantly stares at me announcing its existence and reality. AV uses a gold-ornament metaphor to make its point. Ornament is a manifestation (name and form) of gold because there is no ornament separate from gold. To this, a counter poser would be that in the gold-ornament example both gold and ornament are material things and are perceived whereas the world is perceived and Brahman is not perceived. Secondly, how can the material world be a manifestation of immaterial Brahman?

It seems to me that the confusion is due to the term ‘manifestation’ as there is a tendency to perceive both ‘manifestation’ and the ‘thing’ that is manifested. It is preferable to explain the matter in terms of order of reality. Brahman is the highest order of reality; creation, though it exists, is a lower order reality borrowing its existence from Brahman. And in this sense only it is said that Brahman alone is; there is no creation, and that it is a manifestation. With this explanation, the metaphor is more illustrative. The existence of the world is not denied, instead, it is mithya. Idealism (i.e., creation is a manufacture of mind) has no place in AV.

A Vedantic Theorem

Theorem:  I am  awareness.  Proof: In plane geometry there are a few axioms, e. g., a point has no dimensions; a straight line has no width and is infinite. They are axioms because they are obvious and taken as proved. The axioms are necessary to prove geometrical theorems. In the same manner, there are three axioms, namely, (1) I am different from what I am or can be aware of, (2) I can be aware of what I am not, and (3) awareness is different from object of awareness.They are obvious and do not need any proof. Call them vedantic axioms in the present context. Now let us try to find out the things which I am aware of. It is simple to accept that I am aware of objects in the world outside. For example, I am aware of tree and building. Therefore I am not the tree or the building. What about my body? It is also true the I am aware of different parts of the body and the complete body. I am aware of eyes, ears, etc. Thus I am not the  body including the sense organs. What about the mind? Mind in simple terms is where thoughts  arise or which gives rise to them. Thoughts are in the form of ideas, emotions, memory, feeling, etc. My experience is that I am aware of my thoughts. It would follow that I am not the mind. To understand this fact is a crucial step.I am aware of all the worldly objects including my mind and body. Therefore, I am different from them by application of axiom (1).  After excluding/ negating the worldly objects, the mind and the body, two entities are left, namely, I (negator) and  awareness. It is another important step. As this awareness is without any object, it is  pure awareness. Now analyse the validity of statement, ‘I am aware of awareness’. It is not valid because vide axiom (3) it would mean that awareness is different from awareness, an absurdity. Thus I cannot be aware of awareness. By virtue of axiom (2) it leads to the conclusion that I am not different from awareness. In other words, I am awareness.

Nigun Brahman, Sagun Brahman and AvatAr

Swami TadAtmAnanda of Arsha Bodha Center, in one of his talks on Bhagavad Gita, explains the above three with the help of the metaphor of a dream. I have attempted to improve it with a lucid dream, i.e., the dreamer knows that it is a dream. X sleeps in a bed. His mind projects a dreamer Y and a dream out of vasanas. Y is different from X. They belong to two different orders of reality. X is in the waking world and Y is in a dream world. There are many characters in the dream world and for them, the dream is not a dream; it is a waking state. Y is a special dream character as he knows that it is a dream. To avoid confusion, the dream character Y is named Z. Y is the creator, sustainer, and destroyer of the dream. The dream characters have no idea at all about X of the waking world. X belongs to a higher order of reality. X is transcendental so to say and is like Nirgun Brahman. Y is like Sagun Brahman (Ishwar). Z who knows that it is a dream is like an Avatar.
Note: As it is a metaphor it has some limitations.

Slippery slope

Raga and dvesha are two notorious impediments in the path of a spiritual journey. Raga is attachment and dvesha is aversion. Vedantic scriptures tirelessly warn a seeker to guard against them. In a pair of verses 2.62 and 2.63 of Bhagavad Gita, Sri Krishna enumerates eight steps as to how attachment arises and leads to spiritual downfall.
2.62
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।
सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते II

dhyāyatō viṣayānpuṅsaḥ saṅgastēṣūpajāyatē,
saṅgāt saṅjāyatē kāmaḥ kāmātkrōdhō.bhijāyatē.
When the mind dwells on sense objects, then attachment to sense objects arises. Attachment leads to a desire for the sense objects and the desire to anger.
2.63
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति।।

krōdhādbhavati saṅmōhaḥ saṅmōhātsmṛtivibhramaḥ,
smṛtibhraṅśād buddhināśō buddhināśātpraṇaśyati.
From anger arises delusion and from delusion, memory loss arises. Memory loss results in loss of intellect and discrimination. With the loss of intellect and discrimination, one is lost. He loses everything. Continue reading

Yoga of Meditation- BhAgavad GitA

Chapter 6 of BhAgavad GitA (BG) is titled ‘Yoga of Meditation’. Though the words used are yoga and meditation, it does not refer to yogic meditation; it is Vedantic meditation. Sutra 2 of Patanjali yoga sutras is ‘yoga chittavritti nirodha’ meaning yoga is the cessation of vritties of mind (modifications of mind). It is a state of thoughtlessness so to speak. Vedantic meditation does not require cessation of the vritties. Instead, it is about atma-vritti. The yogic meditation is useful for it enables the mind to quieten so as to undertake Vedantic meditation. Verses 20 to 23 of chapter 6 talk about the two types of meditation and the benefits flowing from the Vedantic meditation. The website https://www.gitasupersite.iitk.ac.in/ has BG and other scriptures in different languages with their meanings and commentaries. There are lectures of Swami ParmArthananda on Gita BhAsyama of Shankaracharya available on the website of Arsha Avinash Foundation (https://arshaavinash.in/). Continue reading

Karma, jnAna and moksha ( Part 5/5)

14 Bhedha-abhedha-vAda
Bhedha-abhedha-vAda is the doctrine of difference in identity, i.e., Brahman and jIva are both different and identical. Brahman is homogeneous, one total. It becomes plural by undergoing real differentiation to form the world and individual jIvas. More importantly, both the total and plural are Satya (Real).

Refutation
In verse 78, the AchArya refutes: “The doctrine that the Absolute is known through a conjunction of knowledge and action is difficult to maintain in the case of those whose Absolute is not devoid of differentiation” [Translation, AJ Alston]. He asks a bhedha-abhedha-vAdi: whether Brahman and jIva are identical or are different and then proceeds to establish the invalidity of the possible answers.

1 Suppose the answer is that they are identical. In that case, nescience could be the only reason for the jiva not realizing the truth of its identity with the Brahman. As knowledge alone removes the nescience, action is useless in this regard.

2 Suppose the answer is that they are different. If jIva is essentially different from Brahman, logically one cannot become another. No sAdhanA (practice), e.g., karma, or knowledge, or their conjunction can convert jIva into Brahman. It means that moksha is impossible. “Even supposing there were some causes that could make them identical, one could not attain the nature of the other without undergoing destruction” [AJ Alston]. It needs some explaining. That the jIva attains Brahmanhood and also retains the jIvabhAva is not possible because it is finite and Brahman is infinite. Even if, hypothetically, it does so, there will be no liberation since the jIva retains the jIvabhAva.The alternative that the jIva attains Brahmanhood and drops the jIva status does not serve the purpose because there will be no jIva. In Advaita, a jIva does not become Brahman. It is already Brahman and (re)claims Brahmanhood by dropping the notion:‘I am jIva’.

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Karma, jnAna and moksha ( Part 4/5)

10 Is moksha attained by means of every karma or by all the karmas put together?
A Vedantin asks pUrva paksha, “whether every Vedic karma will lead to liberation or all the karmas put together will give liberation?” If every karma can give liberation, all other karmas become redundant. Then, why should the Veda prescribe so many karmas? If moksha results through all the karmas put together then all karmas prescribed in the scriptures will have to be done to attain moksha. But no individual can do all the Vedic karmas for the reason that different Vedic karmas are prescribed for different varnAsramas. This would mean that moksha will not be possible for any person. A suggestion that the performance of all karmas prescribed for a particular varnAshrama will give moksha is unpractical. The categories of karmas performed by people of different varnAshramas will be different yet all will result in moksha. It would imply that moksha sAdhanAs can be different and if sAdhanAs are different, sAdhyAs also will be different. Results are different for different karmas is an accepted principle. On the other hand, there is only one moksha. A suggestion that if one or all karmas cannot give liberation, then specific karmas could do so has no scriptural support because results for various karmas are indicated in the Veda and moksha does not figure there. A desperate proposal that some karmas for which no fruits are prescribed could work is devoid of any merit.

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