सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः।।18.66।।
Meaning: Having renounced all actions, seek ME, the nondual, (as your) shelter. I shall liberate you from all sins. Do not grieve. [SwAmi ParmArthAnanda]
Chapter 18 is the last chapter of the BG and verse 66 is the last verse of the teaching of the BG. Therefore, it is called charam [final] sloka. Verses 67 to 78 are winding up verses. Standalone 18.66 looks ordinary. To quote SwAmi ChinmayAnanda, when the essence of teaching is packed in a few words, it may be deceptive. Continue reading
Tag Archives: mahāvākya
AbhAsa vAda
This is effectively Part 6 1/2 of 10 in the pratibandha series. It follows on from the heading of “The ‘mixture of Atman and mind’”. Apologies for the misleading and changing part numbers. This is the result of writing ‘as I go’ rather than completing the entire topic first.
xi) AbhAsa vAda
This theory was mentioned briefly above in 2b, when bhAmatI and vivaraNa were discussed in the context of sources for mistaken views of Advaita. AbhAsa translates as ‘fallacious appearance’ and it is effectively the term that is used to describe this ‘mixture’ of Consciousness and intellect. Shankara addresses this in his upadesha sAhasrI, principally in chapter 18 ‘tat tvam asi’. The following analysis is with the help of Ref. 211.
As the chapter heading indicates, the topic is the mahAvAkya and how the knowledge of its truth is all that we need in order to gain enlightenment. We are already free and always have been, so once we realize this, there is nothing more that needs to be done. The idea that, after gaining ‘merely intellectual knowledge’ from shravaNa, we have somehow to gain ‘direct experience’ of Brahman before we are liberated, is called prasa~NkhyAna vAda. This is discussed and rejected in detail below, under the topic of ‘meditation’ but in this chapter Shankara introduces an objector who has these notions and the subsequent arguments are relevant to this topic of pratibandha-s. Continue reading
Vedanta the Solution – Part 56
VEDĀNTA the solution to our fundamental problem by D. Venugopal
Part 56 concludes the examination of the idea that enlightenment involves an ‘experience’ – this is a misunderstanding of the concept of anubhava. And there is an extended analysis of the ‘tenth man’ metaphor, showing how the mahavAkya-s can give direct knowledge of the Self – aparokSha j~nAna.
There is a complete Contents List, to which links are added as each new part appears.
Vedanta the Solution – Part 49
VEDĀNTA the solution to our fundamental problem by D. Venugopal
Part 49 explains how the mahAvAkya ‘tat tvam asi‘ produces knowledge of brahman via the akhaNDAkAra vRRitti in the mind.
There is a complete Contents List, to which links are added as each new part appears.
Vedanta the Solution – Part 48
VEDĀNTA the solution to our fundamental problem by D. Venugopal
Part 48 concludes the explanation of the mahAvAkya ‘tat tvam asi‘ by a detailed analysis of the mechanism by which the contradictory mithyA aspects of Ishvara and jIva are given up, leaving the satyam oneness of brahman.
There is a complete Contents List, to which links are added as each new part appears.
Vedanta the Solution – Part 47
VEDĀNTA the solution to our fundamental problem by D. Venugopal
Part 47 begins the explanation of the mahAvAkya ‘tat tvam asi‘. It first deals with the ‘direct’ (vAchyArtha) meaning. The 3 indicators (lakShaNA-s) for deriving the implied or intended meaning (lakShyArtha) of a word are then examined.
There is a complete Contents List, to which links are added as each new part appears.
Vedanta the Solution – Part 46
VEDĀNTA the solution to our fundamental problem by D. Venugopal
Part 46 explains the six ‘indicators’ (ñaò-tätparya-liìgas) used by the Upanishads to convey the meaning of their topics.
There is a complete Contents List, to which links are added as each new part appears.
Tattvabodha – Part 23
Part 23 of the commentary by Dr. VIshnu Bapat on Shankara’s Tattvabodha.This is a key work which introduces all of the key concepts of Advaita in a systematic manner.
The commentary is based upon those by several other authors, together with the audio lectures of Swami Paramarthananda. It includes word-by-word breakdown of the Sanskrit shloka-s so should be of interest to everyone, from complete beginners to advanced students.
Part 23 continues the enquiry into the statement ‘you are That’ (tat tvam asi) and looks at the meaning of ‘you’ and ‘That’.
There is a hyperlinked Contents List, which is updated as each new part is published.
Tattvabodha – Part 22
Part 22 of the commentary by Dr. VIshnu Bapat on Shankara’s Tattvabodha.This is a key work which introduces all of the key concepts of Advaita in a systematic manner.
The commentary is based upon those by several other authors, together with the audio lectures of Swami Paramarthananda. It includes word-by-word breakdown of the Sanskrit shloka-s so should be of interest to everyone, from complete beginners to advanced students.
Part 22 begins the enquiry into the statement ‘That thou art’ (tat tvam asi) and looks at the differences between AtmA and jIva.
There is a hyperlinked Contents List, which is updated as each new part is published.
Wave and Ocean
The ‘ocean-wave’ metaphor is a potentially powerful one but is often misunderstood. Here are a few quotes pulled off the Internet from a Google search:
“The waves emerge briefly as a separate entity; however, just as quickly merge back into the ocean of which it is a part. Us, as human beings, are very much like the waves of the ocean. We briefly surface and display a uniqueness that cannot be duplicated; however, in the end, we reunite with the Whole.”
“Actually our existence is just like an ocean. You are a wave of the ocean. You may be the most powerful, most thunderous, most beautiful and most inspiring wave of this ocean. But in the ultimate analysis you are just a wave. And the destiny of a wave is to merge again into the ocean. One day your little wave will also merge in the ocean of existence. Contemplate on this and understand the reality. We all are simple and ordinary in front of this huge cosmic play that is going on.”
“To explain this further, Babaji gave beautiful example of wave – the wave by itself has no identity, it has identity of wave only for a certain time. When it rises it is known as wave, but once it merges back into the ocean the wave no longer remains the wave, it becomes the ocean. We have the karmic illusion of different and separate identity. When we go in, there is no difference, we are particles of that One.” Continue reading