Vedanta As I Understand - Self Realization

Session three continues...

Upanishads presents a profound Truth that is universal, limitless, immutable, incorporeal, all pervading consciousness called Brahman or the Self in each of us. This Self has no name, form, shape or color, no description whatsoever i.e. without attributes. The names and forms that we use are for our own understanding. This Self is beyond senses. The Self is Existence- Knowledge-Bliss. Self knowledge is the central theme of Upanishads, essence of liberation. The Upanishads make it incumbent on the guru to teach spiritual wisdom to a worthy or qualified disciple and the disciple practices reflection with meditation resulting in realization. At this point he is able to see all beings in himself and himself in all beings.

By realizing the 'deathless Self' in each of us one can overcome death and attain moksha. Those who leave this world without realizing this Self knowledge go from death to death, over and over again until they experience it. The heart in each of us is the temple where the Lord shines. Self knowledge expresses itself when we serve with the spirit of selfless service to all living beings. Love is the outcome of Oneness of existence. When not used for Self knowledge, wealth and prosperity breeds delusion. Intellectual knowledge alone when does not pursue towards Self knowledge creates egotism. When science and technology is not used for Self knowledge, we are deeper into destruction.

We say so much about Self knowledge? What is Self knowledge?

I heard in Wayne Dyer's presentation that in one of the philosophy class, the teacher gave an exam to his students. He had only one question on the test paper for 100 points which was 'Who are you?'
What is the catch? He had caveats in the next page. He knew the students would flip the page to see more...The second page said 'you cannot include your name or your parents name, your city, your qualification, your possessions, your relatives. None of these labels are valid answers. These are mere labels. Now write the answer to the question. You can write as many pages as you want'. The answer to this question is what Upanishad leads us to discover..

Can you try answering this question?

'Who am I? Who am I?' Take a notebook and write this question in the entire page. See if you can answer the question. Meditate upon it. Stay focused and do not let other thoughts disturb you. Get the answer to 'Who am I?'

Remember this BMI - Body, Mind and Intellect. You are not this body. When you say, 'my hand' 'my mind' who is that says 'my'. You are not this mind. Can you observe your thoughts? If yes, then you are separate from the mind. Then who are you? You are not the intellect. Who makes the decisions in situations that you encounter? The more you question on these terms you will notice that you are the witness watching this body act. The 'Self' in you called Atman gives the power for the body to animate. This Atman is the same in the microcosmic level as Brahman at the macro cosmic level. They are not different from each other. Therefore focus on the 'Self' in you, everything else outside of you is temporary. Sri Ramakrishna says, 'enter into your inner chamber'

This Atman in encased and bound in this corporeal frame and is called jivatman or jiva. It can be said that there is only one Atman or Brahman and many jivas all inclusive from single celled amoeba to human.
Brahman or the Atman is nirguna Brahman is without attributes, and nirakara, without forms and is therefore incapable of description except by the process of elimination. 'Nay -iti' Baja Govindam explains it in detail.

Brahman, associated with maya, also the cause is saguna Brahman, also called Isvara. This Isvara is responsible for creation, preservation and dissolution. Isvara is GOD (Generator, Operator, Destroyer), has a form and describable. The effect is the jagat, entire world, all inclusive.

Though Brahman is the permanent substratum of this universe and Atman is our nature, we cannot ignore this world in which we live. For all practical purposes it is very real to us. Even struggles to gain moksha have to take place only here. Therefore let us find out how the world came into being.

In the beginning, Brahman alone existed, also called Atman and 'sat'. 'Sat' means something that exists in all periods of time, past, present and future.

Brahman then created the five elements out of himself- Space, Air, Fire, Water and Earth. These are the panca mahaboothas. A permutation combination of these five elements has resulted in this world. The best text that explains this concept is Atma Bodha, published by Chinmaya mission.

Even after emerging out of Brahman, the world continues to be in him and will merge in Him at the time pralaya, dissolution. Dissolution is different from destruction, because dissolution leads to recreation...

Silence until next session..

Awesome Power is an organization committed to encourage, motivate, inspire, coach and support individuals to believe in themselves and reach their fullest potentially in all areas of their life.

The author of this article is a Life Coach, Changing Agent, Motivational Speaker, Professional Writer, dedicated to make a difference in other's lives. All my writings are from my direct experiences in my life.

The author is also deeply interested in spiritual studies with focus on Advaita and believes our life is the consequences of our own actions and that the spiritual study is the way for inner peace. We are on this earth to realize that all is ONE and that ONE is in all.

Your feedback is welcome, appreciated and considered valuable on the topics written.

View the original article here

Sharing My Knowledge on Vedanta - Nature of Jiva and Isvara

Jiva: is the Sat-Cit-Anada-principle qualified (seemingly possess the qualities of the conditioning) as the microcosmic conditioning; by the individual gross, subtle and causal bodies and thus Sat-Cit-Anada-principle seemingly appears to possess the limitations.

Atman: is the substratum of Jiva. Atman, also 'Self' is unaffected by the conditioning. Atman can also be described as Sat-Cit-Anada principle from the perspective of Jiva.

Isvara: is the Sat-Cit-Anada-principle qualified as unlimited macrocosmic conditioning by the cosmic gross, subtle and causal bodies.

Brahman: is the substratum of the macrocosmic conditioning of Isvara. Brahman can also be described as Sat-Cit-Anada principle from the perspective of Isvara.

The differences between Jiva and Isvara

• Jiva has limited knowledge vs. Isvara has boundless knowledge
• Jiva is limited by time & space vs. Isvara is all-pervading & eternal
• Jiva strives for Liberation vs. Isvara free of bondage and therefore no need to strive for Liberation
• Isvara is the entire controller of cosmos and Jiva
• Isvara presents and controls maya vs. Jiva is deluded by maya and is ignorant of its own nature
• Isvara dispenses fruits of Jiva's actions and Isvara is detached from his actions because of self-knowledge, which is his nature. Vs. Jiva, being ignorant of Self-knowledge is conditioned by the gross, subtle and causal bodies and assumed he is the doer and also the sense of enjoyer ship, causing bondage.
• Alpa-sakthiman of limited power vs. Sarva shaktiman -all powerful
• Jiva is Lorded over vs. Isvara is Lord
• Jiva is deluded by maya vs. Isvara is the wielder of Maya and remains unaffected
• Jiva experience both bondage & liberation vs. Isvara is devoid of bondage & liberation

Is the difference between Jiva and Isvara illusory?

The Jiva and Isvara are one and the same. They appear to be different due to the microcosmic conditioning of the Sat-cit-ananda by the individual gross, subtle and causal bodies which is Jiva and the macrocosmic conditioning of the Sat-cit-ananda by the cosmic gross, subtle and causal bodies.

Vedas present a variety of examples to emphasize the importance of the concept of ONE appearing as many. First is the wave in the ocean. Even though each wave appears to be different, they cannot exist without the water in the ocean. The cause 'water' alone is nithya- Real and the form of water is mithya -unreal.

Another example is of gold as the basis for different types of jewelry like bangles, bracelets, chain, anklets etc. None of these would exist without the base metal, gold.

Electricity is another example often used, though not perceivable powers all equipment. Without that power, which is the cause, none of the electrical equipment would function, may it be a fan, light bulb, oven, toaster or a refrigerator.

Another popular one is the clay and pots. The pot, mug, plate, jug which are all different when the form is seen but they're all the same when we see the basic item with which they all are made of, which is clay. Similarly, all forms and names in this universe appear different (whether it is an ant, elephant, a human or a plant!) but the substratum is the same which the Isvara (Existence, Consciousness, bliss).

Clay is the cause for all those items; so also Existence is alone is the cause of all forms in this universe. Existence alone IS. Everything else is the manifestation from that source.

Clay and water, the cause can have independent existence; exist by themselves. The effects are merely the forms and names, categorized as amithya, unreal and illusory.

So also, the entire cosmos, which appears in various forms & shapes, due to micro and macrocosmic conditioning is but illusory and is the manifestation of the ONE supreme existence, which is Sat-Cit-Ananda principle. When we falsify these conditioning, one will understand that there is no distinct difference between Jiva and Isvara, what remains is the Sat-Cit-Ananda principle (Existence) alone.

Therefore it is the One that appears as many is nothing but maya, illusion.

Awesome Power is an organization committed to encourage, motivate, inspire, coach and support individuals to believe in themselves and reach their fullest potentially in all areas of their life.

The author of this article is a Life Coach, Changing Agent, Motivational Speaker, Professional Writer, dedicated to make a difference in other's lives.

The author is also deeply interested in spiritual studies and believes our life is the consequences of our own actions and that the spiritual study is the way for inner peace. We are on this earth to realize that all is ONE and that ONE is in all.

Your feedback is appreciated.

View the original article here

Vedanta As I Understand - Upanishads

Upanishads are not old in the sense that they are outdated, ineffective and stale. On the contrary, they are ageless and ever green. Niagara Falls has been there ever since but can we say it is old? It is ever renewed. The Sun and the moon are there forever. Can we say they are old? Does that limit their power to remove the darkness? That's how the Upanishads are for any generation. Evergreen, applicable to all ages, periods, locations. It is beyond the time and space. Once we understand the meaning, we'll be convinced that they are the jewels for humanity as a whole but not everyone is ready to understand it. You cannot teach Algebra before you learn basic Math. It is a step by step process, evolution of man from manhood to godhood.

However much a man accomplishes in the material world, his happiness cannot replace the happiness he can get by knowing the Self in him. Upanishads advocate strength and fearlessness. Strength comes from that which is permanent and fearlessness comes from knowing the indestructible nature of us. Strength and fearlessness are the two big takeaways from the study of Upanishads. Upanishads do not talk about salvation but of freedom.

There are two ideals of truth in scriptures one is the eternal and other is authoritative. The eternal is the Upanishads also called 'Srutis' or gist of Vedas (knowledge of reality) does not reveal the life of any teacher, they simply teach the principles. Upanishads are for universal application, relevant to any time and do not prescribe the Do's and Do not's.

The authoritative is the Smrti (knowledge depending on the person, as embodied by Manu, Yajnavalkya and other writers. Smrti (can be modified) that sustained one age may be completely broken for a different age. Smrti is considered subordinate to Sruti. The philosophy and the religion developed in India according to Sruti is called 'Sanathana Dharma' 'Eternal Religion'. The Sruti, Upanishads, Vedanta (all three are same) explains the relationship between the soul and the God.

Upanishad is Brahma Vidya and the general meaning for the word Upanishad is derived from upa + ni+ shad

Upa meaning - very close
Ni - truth (for sure, definite)
Shad - destroys (the problems of life, samsara, cycle of birth & death)

Each text in Upanishad gives a different meaning to the word Upanishad pertaining to the contents of that text. That is why it is important to learn under the guidance of a guru than studying on one's own to avoid any misinterpretation and misunderstanding...

There are six orthodox schools of Indian philosophy. Samkhya, Yoga, Vaisesika, Nyaya, Mimasa and Vedanta. Here we are focusing on Vedanta philosophy.

Each of the four Vedas has different Upanishads with examples emphasizing that atman and Brahman are one and the same. Each Upanishad starts with a shanti patha (mantra). By knowing the shanti mantra, we can identify that Veda of that particular Upanishad.

Shanti mantra is seeking the grace of lord and guru to avoid the three-pronged obstacles in our pursuit of the study of Upanishad. There could be obstacles from unknown forces beyond our control (earthquake, famine, and flood), obstacles from situations and people (someone visiting you when you just plan to study) which are within our control and obstacles from within us (physical sickness or mood that does not interest you to study at that time). Shanti here does not refer to peace. It is 'nvriti' in Sanskrit i.e. freedom from obstacles, release me from these three nvritis.

Shukla Yajur Veda has 19 Upanishads - shanti mantra starts with 'puurnamada'
Krishna Yajur Veda has 32 Upanishads - shanti mantra starts with 'sahanavavatu'
Sama Veda has 16 Upanishads - shanti mantra starts with 'aapyaayantu'
Atharva Veda has 31 Upanishads - shanti mantra starts with 'bhadram karnebhih'
Rig Yajur Veda has 10 Upanishads - shanti mantra starts with 'vanme manasi'

Upanishads are for everyone on this earth. Everyone has the privilege be read, studied by everyone. No one is barred from studying them. There is a misconception that women are not allowed to study Vedas. Hindu scriptures are full of references to women being both students and teachers. Sage Yajnavalkya taught his wife Maithreyi, Kapila Muni taught his mother Devahuti and many more. Women are not physically strong as men but scriptural studies are for the brain and the physical strength has no significance. Manhood simply means mental strength, a constancy to pursue with determination and the strong will to achieve in the spiritual path. A woman is essentially a mother, a symbol of attachments, sentiments, softness and anxiety but that does not prohibit her from studying the scriptures.

Advaita literally means non-duality. It deals with the non-dual nature of the Brahman and the Atman. The Advaita School is said to have been consolidated by Sankara. He was a pupil of Gaudapada's pupil.

The Dvaita School was founded by Madhvacharya and regards god as independent, separate from the self.

The third school of Vedanta is the Visistadvaita, which was founded by Ramanuja.

Silence until session three....

Awesome Power is an organization committed to encourage, motivate, inspire, coach and support individuals to believe in themselves and reach their fullest potentially in all areas of their life.

The author of this article is a Life Coach, Changing Agent, Motivational Speaker, Professional Writer, dedicated to make a difference in other's lives. All my writings are from my direct experiences in my life.

The author is also deeply interested in spiritual studies and believes our life is the consequences of our own actions and that the spiritual study is the way for inner peace. We are on this earth to realize that all is ONE and that ONE is in all.

Your feedback is welcome, appreciated and considered valuable on the topics written.

View the original article here

Vedanta As I Understand - The Five Elements, Pancabhutas

To understand Brahman, the ONE without second, we first need to understand its changeless existence throughout the universe. Unless a theoretic and logical understanding takes place in the intellect, one cannot experience the Brahman.

The objects of the world are no other than the combination of the five elements. The elements exist both as themselves (called as tanmantras in Upanishads) and as objects. We therefore see either the objects or the elements all around us. I try to remember them as EWFAS.

These elements differ greatly in nature, qualities and powers which enable them to co-exist, combine to become objects and beings. Let us now see how these elements differ from each other in their pervasiveness. (vyapakta as in Upanishads). Pervasiveness is the inherent capacity of an object to permeate the space when left unrestricted. Each object occupies a certain space for existence in the space depending on the nature of the element or the gross vs. subtlety of the element.

A gross object will require less space than the subtler object. On this basis, earth is the grossest element with a solid form. The earth cannot spread into space any more than its actual size. This quality of earth distinguishes the earth from other elements.

The water is the next element. Being subtler than the earth, we can see that its pervasiveness is higher than the earth. It can spread in all four directions. It also has the power to penetrate earth. This pervasiveness of water into the earth reveals that the subtler an object is more the pervasiveness is, thus resulting in their co-existence. The difference in their pervading nature is due to their nature earth being solid (ghanatva) and water being liquid (dravatva)

The third element is the fire. The pervading capacity of fire is much greater than the previous two elements. It can also spread upwards. Water and earth, when treated with fire becomes hot thus proving that the fire can penetrate through these two elements. The presence of fire in water enables it to exist as liquid. It is 'bright' different from the other two.

You can conclude that the fourth element air will be much more pervasive. Air has the supremacy over the first three elements. It is in gaseous form, different from the three elements. Fire exists because of oxygen. A combination of two gases hydrogen and oxygen generates water. Air, earth, water and fire can interpenetrate and co-exist.

The fifth element is space. This element is superior to all the four elements in a way that it is beyond sense perception due to its most subtle. This therefore has the highest pervasiveness. (sarvavyapaka).

All these five elements have their qualities (gunas or properties), not to confuse with their nature. The quality of the earth is smell, water is taste, fire is brightness, air is touch and sound for the space. The first four elements are limited due to being perceptible by senses (vyakta) which limits their pervasiveness. On the other hand space is non-perceptible (avyakta) and therefore is all pervasive.

The Katha Upanishad compares the physical body of a person to a chariot, the senses to the horses, the mind to reins, the intellect to the charioteer and the Atman to the owner of the chariot. (3.3,4). If you can observe the picture of 'Geethopadesam' where Lord Krishna advises Arjuna in the battle of Kurukshetra, is a symbolic representation of the concept of the four horses representing the four elements and the fifth element is all pervading the space, which is not visible to the eye. (Non-perceivable).

Silence until next session...

Awesome Power is an organization committed to encourage, motivate, inspire, coach and support individuals to believe in themselves and reach their fullest potentially in all areas of their life.

The author of this article is a Life Coach, Changing Agent, Motivational Speaker, Professional Writer, dedicated to make a difference in other's lives. All my writings are from my direct experiences in my life.

The author is also deeply interested in spiritual studies and believes our life is the consequences of our own actions and that the spiritual study is the way for inner peace. We are on this earth to realize that all is ONE and that ONE is in all.

Your feedback is appreciated and considered valuable on the topics written.

View the original article here

Sharing My Knowledge on Vedanta - Identity of Atman and Brahman

The identity between Atman and Brahman can be fabulously explained with an example of a piece of printed textile with lots of flowers.

Imagine a piece of a textile with colored flower garden. The various flowers together form the flower garden with multiple plants, a variety of flowers of different shapes, sizes and colors.

Let us say this flower garden is similar to the entire cosmos. (jagat) The individual flower represents an individual name and form (nama & rupa) of conscious beings (jiva) including inert objects.

The foundation or the essence of this flower garden is a thread. (yarn) There is no other existence in this cloth other than the thread. If we remove the thread, the garden vanishes and nothing remains!

When we don't see the thread and see only the colors, patterns, sizes, we see the flowers in the garden. None of these would exist without the thread.

The analogy is that the thread is the God principle, Isvara. Without this God principle there would be no world. The individual jiva with varied names and forms form the total concept of the world (jagat). If we take away this Isvara, the entire pattern must perish, just like the garden of flowers ends with the removal of the thread.

As we go deeper, the thread is made out of cotton. It does not exist by itself. From the perspective of flower garden the thread is the cause. But what is the cause of the thread? It is cotton. Without cotton the thread would not exist. Without cotton both the thread and the garden would not exist!

Through cotton, both the thread and garden sustain, exist and into the cotton, the thread and the garden of flowers merge.

The relationship between jiva and every object (name and rupa) and Isvara is the relationship between the garden and the thread.

Jiva is the individual flower, the garden is the jagat and the thread is the Isvara. The cotton is the Brahman is Sat-Cit-Ananda principle.

The cotton, which is the basis for the individual flower, is also the substratum for the whole garden. Cotton is the cause and is alone there. We give the name 'garden' at one stage, 'thread' in another stage and 'cloth' in a different stage. According to our own changing perspective the same cloth gives different impressions at different times - either as individual flower or group of flowers.

When we observe this garden closely, we will see the thread, when we see more closely; we'll have the vision of the cotton. Having once seen the cotton, we no longer see the difference between the individual flowers or colors or shape. In the same way, once we have the vision of the Reality/Brahman, the plurality of forms and names merges into the Substratum, Brahman.

This is the exact meaning of the verse 1 in Isha Vasya Upanishad. Verse 2 provides a different approach for people who are unable to have Isvara drushti, or think that is not practical.

Awesome Power is an organization committed to encourage, motivate, inspire, coach and support individuals to believe in themselves and reach their fullest potentially in all areas of their life.

The author of this article is a Life Coach, Changing Agent, Motivational Speaker, Professional Writer, dedicated to make a difference in other's lives. All my writings are from my direct experiences in my life.

The author is also deeply interested in spiritual studies and believes our life is the consequences of our own actions and that the spiritual study is the way for inner peace. We are on this earth to realize that all is ONE and that ONE is in all.

Your feedback is welcomed, appreciated and considered valuable on the topics written.

View the original article here

Sharing My Knowledge on Vedanta - Panca Koshas

Adi Sankaracharya compares the Atman to a crystal in Atma Bodha verse 15. Crystal is transparent. When a piece of crystal is placed on a colored material, it will take the color of the material. A crystal placed on a blue cloth will appear blue, a crystal placed on a red cloth will appear red, and a crystal placed on a yellow paper will appear yellow. So too, he says, the Self/Atman is crystal clear. It takes the qualities of the five sheaths that are closer to it in each individual.

The experience of the Self in the limited form as jivatman goes through the various modifications of the body like birth, growth, disease, decay, old age and death along with joy and sorrow, which is the bondage. Atman when identifies with these five kosas or sheaths is jivatman which experiences the pleasure & pain, and the six modifications of the physical body just like the example of a crystal above.

The five kosas are:

Annamaya kosa: constituted of skin, flesh, blood, bones etc. The physical body is impermanent, temporary in existence, made up of inert elements and undergoes modification with time. Birth, growth, disease, decay, aging and death pertain to the physical body not the SELF..

Pranamaya kosa: also made up of five elements of nature and are independent of the Self, but operates by the power of the Self. Thoughts such as 'I am hungry, I am sick' and all 'I am' are irrelevant to SELF, the witness and separate from these.

Manonmaya kosa: is constituted by the mind, memory and the five organs of knowledge. These sensory organs alone cannot perceive objects. The mind plays a part in recognizing the object by going through the organ.. The mind also goes through agitations and modifications like desire, doubt, faith, courage etc. It is an object of awareness as the SELF is the seer and the mind is the seen and they cannot be the same.

Vigyanamaya kosa is comprised of Buddhi, ahankara and Jnana-indriyas. Buddhi is the thoughts of the nature of analysis like differentiation, judgement and reasoning. Ahankara is the thought of doership and enjoyership. Jnana-indriyas are the organs of knowledge eye, ear, tongue, nose and skin.

The final core is the Anandamaya kosa, is made up of the ignorance (of Self) and vasanas (tendencies).

The bliss that we experience during deep sleep (due to being unaware of the non-self, body, mind, intellect, all worldly objects) is called the Anandamaya kosa. We make the bed with soft pillows, adjust turn light, and reduce the volume of the music to glide into the sleep but once we're in deep sleep none of these matters. The deep sleep is because of it being in close proximity of the Self without the knowledge of the non-self..

We experience bliss momentarily when we are one with the nature near water or mountain or during karma where we're single pointed.

The intellectual differentiation of the Self from the non-self, which is composed of five sheaths, by the method of negation of each sheath, is called panca-kosa viveka. Removal does not literally mean removing these sheaths but intellectual negation that none of these sheaths is SELF, which is independent, separate witness and that, which illumines these sheaths. This understanding or differentiation of the Self from the five sheaths is called as removal in Vedanta.

Negation of five kosas...

Annamaya-kosa is not the Self - physical body

The physical body is made up of the food eaten by the parents, grows with the food eaten by the mother in the womb, grows with the food eaten by the individual and becomes food to other living creatures like birds, insects etc. upon the death of the physical body.

• This physical body, which is made up of flesh, bones and blood is not the Self because: The body is temporary in existence, has a specific time frame for its existence after which it disintegrates, whereas the Self is permanent.

• The physical body is subject to modifications on a consistent basis like birth, growth, age, disease, decay and finally death. Self is 'nirvikari'-'changeless' and therefore this body cannot be that Self.

• The body is inert: Body is made up of Calcium, Carbons and other elements, which are inert in nature while the Self is of the nature of consciousness.

Pranamaya-kosa is not the Self - physical body

The five pranas (prana, apana, vyana, udana, samana), and the five organs of action (hands, legs, organs of speech, genitals and anus) form the pranamaya kosa. These also originate from the five inert elements of nature by the panchikarna. Therefore pranamaya kosa is not the Self.

Therefore actions are not of SELF, functions like breathing are not of SELF. The statements like 'I am hungry, angry, happy or sad' do not belong to SELF. I am ever-free SELF, existing as witness and I AM the same in all.

Mononmaya-kosa (mental body) not the Self

This is the mental sheath made up of mind, memory and five organs of action. These organs of actions cannot function by themselves. The mind reaches the object thru' the particular organ and generates an experience. It is amazing to understand that the mind alone is the experiencer- experienced-experience in the dream state. The mind alone creates man's attachment to the body & sense objects.

Mononmaya-kosa not the Self because

• the mind arises while waking and ceases while in deep sleep state but the Self has a no beginning (anadhi) and no end (anantha).
• The mind is erratic, with desire, doubt, courage, fear, joyful, sorrow etc. It is not steady or changeless like the Self (nirvikari).
• The mind is constantly afraid or has the fear of change, constantly restless and pain. The mind, which is under the grip of sorrow, fear, and doubt, can never be the blissful Atman.

When we say that 'my mind was not here' it simply confirms that 'I' is different from the 'mind'. It is an object of awareness; it is not me, the 'SELF'.

Viganamaya kosa (causal body) is not the Self

Sankaracharya explains in his Vivekachudamani verse 206, that the Vijanamaya kosa cannot be the supreme Self because it is subject to change, is inert, limited, remains as the object of knowledge and is not always present. A perishable temporary thing cannot be the imperishable SELF.

a. Vijanamaya kosa is subject to change: the intellectual ideas change. When sattva is predominant, it is steady & clear, when rajas takes over it is restless & hasty and when tamas dominates, it is dull & sleepy. Since Self is changeless (nirvikari), vijanamaya kosa cannot be the self and is not Self.

b. Vijanamaya kosa is inert: It is born out of five elements (tanmantras) by the process of pancheekarana; they're inert in nature. It is only by the light of consciousness it is illumined and functional. Therefore it is not-Self.

c. Vijanamaya kosa is limited: Every thought that appears in the intellectual space dies and give raise to a different thought. Therefore that which is not permanent cannot be the Self, which is vibhu (all-pervading) and ever present.

d. Vijanamaya kosa is an object of knowledge: Vijanamaya kosa, which is an object of awareness (like I am aware of my mood today) cannot the source - a subject that never becomes the object.

e. Vijanamaya kosa is not constantly present: This kosa is absent in deep sleep. When one is asleep, the body, mind and intellect are absent. The ability to reason & decide is the intellectual function. That which is not permanent cannot be the Self, which is nithya.

Ananadamaya kosa (causal body) is not the SELF

a. Anandhamaya kosa is conditioned by the sense of perception, desire and possession. That which relies on the external objects cannot be the Self, which is nirvikalpa.

b. When one is in deep sleep one does not recognize anything else except bliss. When the individual is awake, he acknowledges the fact that he did not know anything during the sleep. So Anandhamaya kosa is subject to modification and cannot be the Self, which is nirvikara.

c. According to the law of causality, every action has a consequence that is borne by the individual. The experiences of Anandhamaya kosa are due to the punyas/good deeds from pervious births and these have a beginning and an end. Anandhamaya kosa cannot be the Self, which has no beginning or end. It is perpetual -nithya.

d. Anandhamaya kosa is associated with other matter: This kosa is ever attached to other kosas - annamaya, manonmaya, pranamaya and vijananmaya kosas. That which remains with the association of something outside can never be the Self - nirguna and nirangana

I, the SELF is totally free from anything and everything in between. I neither have qualities nor attributes. I simply exist as witness!

Awesome Power is an organization committed to encourage, motivate, inspire, coach and support individuals to believe in themselves and reach their fullest potentially in all areas of their life.

The author of this article is a Life Coach, Changing Agent, Motivational Speaker, Professional Writer, dedicated to make a difference in other's lives.

The author is also deeply interested in spiritual studies and believes our life is the consequences of our own actions and that the spiritual study is the way for inner peace. We are on this earth to realize that all is ONE and that ONE is in all.

Thanks for your consistent feedback.

View the original article here

Sharing My Knowledge on Vedanta - Mahavakyas

Mahavakyas enable the seeker to arrive at the non-dual nature of the Self and put an end to the bondage by declaring the knowledge of the Atman and Brahman. The four mahavakyas can be interconnected.

There are four Vedas and one statement from each Veda signifies each vakya (statement)

Mahavakya Meaning Upanishad Veda

1 Prajanam Brahma-Consciousness is Brahman-Aitreya Upanishad-Rg Veda

2 Ahambrahmasmi-I am Brahman-Brahadaranyaka Upanishad-Yajur Veda

3 Tat Tvam asi-That thou art-Chandogya Upanishad-Sama Veda

4 Ayamatma Brahma-This Self is Brahman-Mandukya Upanishad-Atharvana Veda

The concept of how the four Vedas are interconnected is explained by interlacing a beautiful story between a student and a vedantic teacher.

The student, a vedantic disciple approaches the teacher and seeks to be taught about the ultimate Truth. The Guru defines the Truth - Prajanam Brahma (Consciousness is Brahman). This statement is called Laksana vakya, a statement of definition because it describes Brahman.

The student gets a feeling that the Guru is referring Brahman as the Self but he always thought that the Brahman was different from him. So he goes back to the teacher for clarification.

Guru now presents the statement 'Tat Tvam asi' (That thou art) and declares that the seeker is the sought! Since this statement is 'teaching' is Upadesa vakya -statement of instruction.

The student now bestowed with the knowledge intellectually that 'the Self is the non-dual' focuses on mediation and with dispassion & discrimination, overcomes the belief that the body, mind and intellect are conditioning on the Self and directly experiences the Brahman -Aham brahmasmi (I am Brahman), anubhava vakya, a statement of experience.

Once the student has realizes this state, the teacher advises him to revel and abide in this knowledge. This nature of abidance is 'Ayam atma Brahma'- 'This Self is Brahman', is 'anusandhana vakya', 'a statement of constant practice.'

The student never loses sight of this experiential knowledge even when transacting with the world around him/her.

This logical sequence provides a road map to listen(sravana), reflect (manana), contemplate (nidhidyasana), experience (samdhi)and stay on course (nistha) firmly.

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The author of this article is a Life Coach, Changing Agent, Motivational Speaker, Professional Writer, dedicated to make a difference in other's lives. The author is also deeply interested in spiritual studies and believes our life is the consequences of our own actions and that the spiritual study is the way for inner peace. We are on this earth to realize that all is ONE and that ONE is in all.

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Vedanta As I Understand - Introduction

From my personal experience, I am convinced with Advaita (non-dual) philosophy that there is only ONE God. The entire universe is ONE and all are inter-connected. What qualifies me to write on this topic? I am in no way superior to any of you, readers. I am a companion to you in life - a seeker of 'existence' in the present body.

My writings are based on what I learned, understood, experienced and convinced about. The benefits of Upanishads are enormous. Lectures on Upanishads must be attended on a regular basis with a guru consistently in a group discussion often called satsang. Soon you begin to observe that your attitude toward life and your priorities changes resulting in less stressful life. Your mind becomes calm, fearless, thoughts reduced, negative thoughts eliminated, you are able to see a bigger picture of life and thereby you enjoy the bliss continuously for the rest of your life.

'Upanishads are a mine of strength' said swami Vivekananda. I started studying Sanathana Dharma philosophy in 1997. I come from a simple, middle class family. My father passed away when I was 13 and his demise led me to question the existence of me, my mother and my siblings at that age. Though this thought was constantly in mind I was too young to discuss, share or ask questions. I did not really meet anyone who would talk on such topics. I studied in Bombay, married and lived in Bangalore, Madras and migrated to the USA. I was neither ritualistic nor spiritualistic but performed the regular prayer at home because that is what my mother did. It was nothing but a routine tradition that I inherited, though I believed there is some supernatural power governing us. The question of 'existence' and thoughts like 'Who am I, Why am I here?" persisted continuously at the back of my mind. I, very often feel like a visitor on this universe performing my duties.

In the past twenty-two years, I took world religion class, traveled far and wide, met several people, and visited many missions including Hare Rama Hare Krishna camps, Self Realization Fellowship, Sankara Matt, and Vedantic Society of California. I attended their weekly lectures and pursued the lectures and satsang with Chinmaya Mission, Los Angeles, closer to my home.

When my uncles and aunts passed away, my enquiry on life was kindled again and again. When my husband and mother passed away, I focused on deeper study of Upanishads which answered all my questions on life. The study of Upanishads has given me tremendous mental strength, physical strength, fearlessness, objectivity towards life and positive attitude. I feel totally free, cheerful, relaxed and peaceful.

The credit goes to Upanishadic studies, understanding and reflection of it and I decided to share what I learned in simple understandable language as requested by readers.

Upanishads cannot be understood academically, nor can they be completely studied in one life period. Tkke your time to fully comprehend and do not rush into completing the book on hand. The language, the interpretations, the intentions of what is said cannot be understood by literal meaning. Also some words in Sanskrit are interpreted differently in each Upanishad. Often times, literal meaning may appear contradictory within the same sentence or paragraph. These can be learned only when the meaning is understood with reference to that context, in that particular text under the direction of a guru.

One such word is renounce. Renounce or sacrifice (not a literal meaning) does not mean to physically leave everything and live alone in the forest. It simply means renounce the idea of you are the owner of something or anything. Realize that you may lose anything, any time and be prepared to let go. This mental attitude is renouncing. You can still be in the family, own a house, have possessions but be prepared to let go. Realize your body might not be alive to enjoy them or you might lose them for whatever reason.

Vedas came into existence directly from the Lord as revelations more than 5000 years ago. No one knows the exact period. These were passed along by word of mouth for many centuries to many generations. There is no one author but they are interpreted in different ways. Often the idea is repeated to reiterate the theme for a common man to understand.

Vedas are of two parts. Karma Kanda and Jnana Kanda. Karma kanda has three sections. Veda Samhitas, Brahamana and Upanishads. Upanishads are also called Vedanta (Veda anta, the end of the Vedas). Vedas are divided into four sections - Rg, Yajur, Sama and Atharva. Rg is in poetic form, Yajur is in prose form, Sama is a mixture of both, while Atharva is primarily Rg and yajur, named after a rishi by name Atharva.

There are a total of 108 upanishads. Adi Sankaracharya commented on ten of them. He opened up the treasures to the general public between 788-820 A.D. Brihad Aranyaka Upanishad and Chandogya Upanishad are very large and profound. Some Upanishads are smaller with few verses.

We use Science and Technology and focus on the world outside of us living in an urbanized world, surrounded by violence, deforestation, pollution, and endangered species while the rishis of ancient India lived peacefully in hermitages, more like retreats. They closed their eyes and entered into a world and got answers to all their questions on life.

With full confidence in what they learned, the statement 'There is No Other Way' often appears in Upanishads. NOW is the time to learn about the Upanishads!!

Silence until next....

Awesome Power is an organization committed to encourage, motivate, inspire, coach and support individuals to believe in themselves and reach their fullest potentially in all areas of their life.

The author of this article is a Life Coach, Changing Agent, Motivational Speaker, Professional Writer, dedicated to make a difference in other's lives. All my writings are from my direct experiences in my life.

The author is also deeply interested in spiritual studies and believes our life is the consequences of our own actions and that the spiritual study is the way for inner peace. We are on this earth to realize that all is ONE and that ONE is in all.

Your feedback is welcome, appreciated and considered valuable on the topics written.

View the original article here