Tag Archives: nidhidhyasana

BrahmjnAnavalimAlA

Posted on by
Reply

BrahmjnAnavalimAla (BJVM) means Garland of Knowledge of Brahman. It is attributed to ShankarAchArya. It has 21 verses. Brahman is the reality, world is mithyA and jIva is not different from Brahman is in verse 20. The verse adds that it is the correct understanding of shAstra  and that it is the claim of vedAnta.
BJVM summarizes various aspects of vedAntic teaching directly without explanations. As such, it is meant for nidhidhyAsana though verse 1 says that listening it once gives BrahmjnAna and moksha.
Self-knowledge is unfractured (akhandakAra) vritti. In verses 2 and 18, the phrase punah-punah (repetition) occurs. The idea probably is that BJVM should be chanted repeatedly so as to make jnAna vritti firm.                                                                        The verse 18 says: “He who realizes after repeated contemplation (emphasis added) that he is a mere witness; he alone is liberated. He is the enlightened one. This is proclaimed by Vedanta.”                                                                                                      Links to the text and chanting are below.
Brahma Jnanavali Mala | Vedanta Shastras Library
https://www.youtube.com/watch?v=BF8zi90QLEA&list=RDBF8zi90QLEA&start_radio=1

Tat Tvam Asi (Part 5)

Posted on by

Part 4

Sravan is sufficient
In Sravan, the student listens to the teacher about the teaching, namely, TTA. On understanding the full import of TTA, the student has Self-knowledge, i.e., I am Brahman and there is liberation. Self-knowledge and liberation are simultaneous. There is no time-gap. In chapter 18 titled ‘Tat Tvam Asi’ of Upedesha Sahasri (Up Sah), ShankarAchArya introduces a Purva Paksha (PP) in 18.09 who holds that mere Sravan is not sufficient for liberation. It should be followed by repetition of ‘I am Brahman’. PP argues as below.

Continue reading →

Eight Upanishads (Topic-wise) Part 17

Posted on by

Part 16

Chapter 6 JnAna and Moksha
6-4 Kaivalya Upanishad
6-4-1 Kaivalya 8 to 10
Brahman is the only reality. The empirical world has borrowed existence. Brahma, Vishnu, Siva, and Indra are manifestations of Brahman. The empirical world beginning with time and unfolding of vital forces and fire are manifestations of Brahman. By knowing that Brahman as Self, one conquers the tyranny of death that batters everyone. By Self-knowledge only, one can cross the scourge of time. There is no method other than this. Karma Yoga, UpAsanA Yoga and Bhakti Yoga are supportive disciplines for purifying the mind for gaining knowledge.

Continue reading →

Upadesha SahAsri Chapter 19 Conversation between AtmA and the mind (Part 2)

Posted on by

Part 1

19.14 (part) All controversies should be resolved into something which is finally existent. Take the example of enquiry. Before enquiry there are views and counter views, and they are resolved into a verdict which is the truth or the substratum. Likewise debate about existence and non-existence is resolved in substratum, i.e., AtmA.

19.15 Shankaracharya discards the theory of emptiness. The debate whether the perceived duality is non-existent (empty) or not is possible only if it is accepted that there is something which makes the debate possible.

Continue reading →

Bhagavad Gita (Topic-wise) Pt 22

Posted on by

Part 21

Part 23

6 Moksha 6-1 Preparation
6-2 Jnana, Jnani, and Jnana-Phala
6-2-13 Stithiprajna 2(52 to 59, 69 to 72)

6-2-13-1: 2(52 to 59) Karma yoga purifies the mind and makes it fit to pursue Jnana yoga. Knowledge is an event in mind when it is free from delusion arising due to non-discrimination between Self and non-Self. Before gaining knowledge, the mind is distracted by various goals of life mentioned in Vedas. On gaining knowledge, the mind is steadfast, unshakable, and is established in Self. There is dispassion for what has been heard or ought to be heard as they are irrelevant. Having got an opportunity to learn about one who has Self-knowledge, Arjuna asks Sri Krishna to explain the features of a Stithiprajna. He wants to know about a man of steady wisdom: how does he speak, how does he sit, how does he walk? Prajna means knowledge. Arjuna has some ideas because he describes him as established in samadhi and he wants to know more.

Continue reading →