Summary:
Discourse 2 speaks of Vedas origin. If they're not from the mind, how did they come? What is role of Bhagavad Gita and Brahma-Sutra, in Vedanta? What type of text is Tattva Bodha? Importance of mangalacarana; means to doing anything in best possible way. Text is for mumuksu; one desirous of liberation (moksha). And anubandha-chatushtaya (4 considerations before entering any text).
Source: Tattva Bodha (by Adi Shankara)
Revision:
- We saw what is Veda & Anta.
- Veda: Exceptional means of knowledge.
- EG: Microscope exceptional means of knowledge, when attached to eye. In same way, Veda is exceptional means of knowledge, when attached to mind.
- Exceptional means of knowledge: Alaukika viṣaya – that which does NOT come to knowledge from the senses/mind.
- Alaukika viṣaya can be beyond OR behind.
- Behind:
- That which is behind senses. Empowers it. The consciousness.
- Why senses can’t detect/sense ātman:
- If Consciousness comes infront of senses, it becomes an object to senses.
- Meaning consciousness should have some properties which senses can observe.
- EG: The only reason why sight can see color/depth/form is because sight itself is colorless/depth-less/formless. In same way, only reason why we can see form, hear sounds, feel sensations, is because consciousness (ātman) itself is formless, soundless, sensation-less, motion-less.
- But ātman is formless (no properties), so eyes can’t see, ears can’t hear.
- Meaning consciousness should have some properties which senses can observe.
- If Consciousness comes infront of senses, it becomes an object to senses.
- Why mind can’t THINK of ātman:
- Mind can only grasp thought concepts, but not ātman in which they arise.
- EG:
- What is 20 / 5? 4. Thought.
- Imagine warm sun on skin? Thought.
- Get sense of having total peace. Thought.
- EG:
- Mind can only grasp thought concepts, but not ātman in which they arise.
- Conclusion: Senses/mind can’t apprehend ātman because ātman is “behind” them.
- Also, no one can say “I am not consciousness”. Fact is, I AM conscious.
- Basic self-evident knowledge to all.
- Also, no one can say “I am not consciousness”. Fact is, I AM conscious.
- Thus Veda reveals THAT which is behind. Which enlivens everything. Makes everything function.
- Called: jñāna-kāṇḍa, or Upaniṣad, or Vedānta.
- Beyond:
- For this, you CAN use sense/mind, but still can’t come to know what Veda
- EG: What happens to mind AFTER body dies?
- Veda explains, “Mind inherits new body type according to previous actions”.
- Speaks about action/results relationship.
- Called: karma-kāṇḍa.
- EG: What happens to mind AFTER body dies?
- For this, you CAN use sense/mind, but still can’t come to know what Veda
- Anta: 2 Meanings:
- Inside: Spread throughout. Not limited to one portion.
- Final message: Final message of Veda is found in upaniṣads, called: vedānta.
- SUMMARY: Veda is means of knowledge for karma AND jñānam.
Discourse 2 begins:
What is origin of Veda?
- Veda (both karma & jñāna-kāṇḍa) is also called: śruti: That which is heard.
- Meaning, it did not come as “thinking about then writing”.
- Thus Veda is a revealed text. Hence “Veda” and “śruti” are synonyms.
- Śruti came from ṛṣis depths of meditation. Received flash of clarity.
- COMPARING “flash of clarity” between common man & ṛṣi:
- Common man:
- Gets flash of insight. Except insight pertains to worldly-knowledge.
- PROCESS: Gets understanding as flash of insight. Then re-creates understanding close as possible, in native language.
- EG: Newton observed 2 objects interacting, and to explain, created word/concept “gravity”. Mozart saw entire symphony in dream, recreated upon waking. Einstein through trial-error, devises E=MC2. Ramanujan “sees” complex mathematical equations.
- Ṛṣi:
- PROCESS: Got flash of understanding, which came in form of mantrās. Then wrote down exactly as seen/heard.
- Meaning: No commentaries, or thinking about them before writing down.
- Common man:
- COMPARING “flash of clarity” between common man & ṛṣi:
- WHO is a ṛṣi? ṛṣayaḥ mantra draṣṭāraḥ
- Draṣṭa: Those who saw.
- Meaning they didn’t think it themselves.
- That’s why Vedas are “revealed texts”.
- TRANSLATION: Ṛṣi’s are seers of mantrās.
- That’s why ṛṣi English translation is: Seer.
- EG: Who is seer of:
- Gāyatrī mantra? Viśvāmitra.
- Taittirīya Upaniṣad? Vaiśampāyana.
- Bṛhadāraṇyaka Upaniṣad? Yājñavalkya.
- Draṣṭa: Those who saw.
Now let’s go specifically to jñāna-kāṇḍa section:
- If Veda is called śruti. Then Upaniṣad section of Veda is called: śruti-prasthāna.
- Śruti: synonym for Veda.
- Prasthāna: Something which takes you. Enables one to walk / attain.
- So what is śruti-prasthāna? Revealed knowledge by which one discovers ātman.
- 2 more important texts related to Vedānta:
- Bhagavad Gītā:
- Authored by Veda Vyāsa. Why called “Veda” Vyāsa? He took many parts which make up Veda and categorized it into 4. That way it would remain protected.
- So who put Upaniṣads in certain way throughout Vedas? Vyāsa.
- What do mean by “Gītā” is important text of Vedānta?
- Complete message of all 108 Upaniṣads is presented in a narrative form between Krishna and Arjuna. Thus entire Vedāntic picture becomes clear.
- Meaning Vyāsa had knowledge of all Upaniṣads in order to author Gītā.
- COMPARISON: All Upaniṣads are like cows. And Gītā is like milk of ALL the cows.
- OBJECTION: Would Krishna & Arjuna really speak in Gītā form? No.
- It’s a battle field. Can’t keep ślokās going one after another.
- In reality, messages were short. But Vyāsa expanded in line with message of Upaniṣads.
- Complete message of all 108 Upaniṣads is presented in a narrative form between Krishna and Arjuna. Thus entire Vedāntic picture becomes clear.
- Therefore Gītā is a reflected text. Meaning, it is thought of according to Upaniṣads, in line with historical event between Krishna/Arjuna.
- Meaning, Vyāsa was reflecting on Upaniṣads, then expanded Krishna/Arjuna’s conversation.
- Reflected text: smṛti-prasthāna.
- Smṛti: Reflected.
- Smṛti: Reflected.
- SUMMARY: Vedānta is now Upaniṣads + Bhagavad Gītā.
- Brahma-sūtra:
- Also authored by Veda Vyāsa.
- Whatever doubts/questions possible in Upaniṣads, he logically answered.
- Called: nyāya-prasthāna. (nyāya: Logic)
- Revision of 3 Vedānta texts:
- Upaniṣads: śruti-prasthāna.
- Bhagavad Gītā: smṛti-prasthāna.
- Brahma-sūtra: nyāya-prasthāna.
- Bhagavad Gītā:
- Since all 3 texts are intended to reveal the self (purpose of Vedānta), they are called: prasthāna-traya.
- Meaning, journey to self is ENABLED by these 3 texts.
- Each of 3 texts are complete. Meaning doesn’t depend on others.
- Putting 3 texts together is called: śāstra.
- Is Tattva Bodha a śāstra? No. Because it is not a complete text. Is it a Vedānta text? Yes.
- Śāstra-grantha (text) of Vedānta = Upaniṣads + Bhagavad Gītā + Brahma-sūtra.
- What TYPE of text is Tattva-Bodha?
- Prakaraṇa-grantha.
- Prakaraṇa: Topic.
- Meaning: Deals with a specific topic.
- Prakaraṇa: Topic.
- Comparison:
- Śāstra-grantha: Deals with TOTAL knowledge.
- Prakaraṇa-grantha: Deals with topical knowledge.
- What topic Tattva Bodha gives?
- Most important śāstric revelations/teachings.
- Purpose? To help students enter śāstra-grantha, masters have written prakaraṇa-grantha (like Tattva Bodha).
- Prakaraṇa-grantha.
Entry into Tattva Bodha text: Invocation
- Author: Ādi Śaṅkara. Written commentaries on all śāstra-granthās (3 texts). He knows all Vedānta.
- When great ṛṣi like Ādi Śaṅkara writes, they think of future generations.
- Usually a text begins with an invocation: maṅgala ācaraṇa.
- Maṅgala: auspiciousness.
- Ācaraṇa: Performing / doing / conduct.
- Meaning: Offering or performing an auspicious act. Invoking auspiciousness.
- Does NOT mean “prayer” (stuti).
- Maṅgala: auspiciousness.
- Why author performs auspicious act? Instead of immediately writing/speaking?
- Invokes Lord. Thereon, one becomes instrument for the Lord. Drops selfish thoughts “I am writing from my experience” > “Lord I seek your blessings so something useful comes for all”.
- LOGIC: Lord is manifestor of entire universe. Whatever talent I have is not mine. It belongs to Him.
- Whatever is done with maṅgalācaraṇa, is done with full completion. Because subjectivity is not interfering.
- EG: Suppose close eyes and sing. Forget yourself in singing. Then open eyes and see people watching. Quality reduces.
- Therefore, to do anything BEST: Forget yourself.
- How forget? maṅgala ācaraṇa: I am only an instrument and not a doer.
- Invokes Lord. Thereon, one becomes instrument for the Lord. Drops selfish thoughts “I am writing from my experience” > “Lord I seek your blessings so something useful comes for all”.
Maṅgalācaraṇa begins:
Vāsudevendra-yogīndraṁ natvā jñāna-pradam gurum,
mumukṣūṇaṁ hitārthāya tattva-bodha abhidhīyateHaving saluted Vāsudevendra, the foremost of the yogins, the guru who gives knowledge, Tattvabodha, the knowledge of the truth is presented for the benefit of those desirous of liberation.
- Natvā: Having prostrated.
- Meaning first offer myself. To whom?…
- Vāsudevendra-yogīndraṁ:
- Vāsudeva: Lord Krishna. Son of Vāsudeva.
- Why invoking Krishna? Because it was Lord himself who gave message of Vedānta.
- He could invoke any Lord, but specifically Śankara remembers Krishna.
- Vāsudevendra: He is Lord of all gods. He is avatāra representing ultimate Truth.
- Yogi indraṁ: You are the highest of all yogīs.
- Not ordinary yogī with siddhis, but one established in highest Truth (ātman).
- CONCLUSION: In you, I surrender.
- Vāsudeva: Lord Krishna. Son of Vāsudeva.
- jñāna-pradam gurum:
- Guru (ācārya) who bestows knowledge.
- Meaning: After prostrating to the guru, let me be an instrument to the knowledge which guru May I not mingle with it.
- Every guru (including Krishna) has a personality. If appeals to student, will choose that guru.
- Adi Shankara chose Krishna.
- Point is: all gurus represent one SAME Reality.
- Every guru (including Krishna) has a personality. If appeals to student, will choose that guru.
- mumukṣūṇāṁ hitārthāya tattva-bodhaḥ abhidhīyate:
- FOR WHOM: mumukṣu: (For those) desirous for liberation (mokṣa).
- PURPOSE: hitārthāya: to help them (get liberation).
- FOR THIS REASON: tattva-bodha abhidhīyate:
- Tattva: Reality.
- Bodha: Knowledge.
- Tattva-Bodha is expounded/taught.
- Tattva: Reality.
- TRANSLATION OF VERSE: After offering my salutations to Guru, Tattva-Bodha (knowledge of reality) is expounded to those who seek liberation.
Qualifications to enter any text:
- In Vedānta, before learning any literature, preliminary qualifications are given, called: anubandha-catuṣṭaya
- catuṣṭaya: 4-Fold.
- anubandha: Associated.
- TRANSLATION: 4-Fold Associations (Considerations)
- Helps reader decide if should continue reading.
- FOLD 1: Adhikārī: Person who is eligible.
- For WHOM (is text written)? Who is eligible person to study this text?
- ANSWER: Mumukṣu: Seekers of liberation.
- FOLD 2: Viṣaya: Subject matter. Means.
- What is being taught?
- ANSWER: Tattva-Bodha. Knowledge of reality is taught.
- FOLD 3: Prayojanam: Result. End.
- What is result of studying text?
- ANSWER: Mokṣa (Where? In word ‘mumukṣu’)
- FOLD 4: Sambandha: Relationship.
- In what way is the text connected to my pursuit? By having the solution to my problem.
- ANSWER: abhidhīyate (this book expounds).
- Gives reason WHY I should study this text.
- Technically called: bodhya-bodhaka-sambandha
- Bodhaka: Teacher/expounder/revealer.
- Tattva Bodha (actual book).
- Bodhya: Expounded/taught/revealed.
- Knowledge of reality.
- Sambandha: Relationship.
- MEANING: Relationship between expounder and expounded.
- Bodhaka: Teacher/expounder/revealer.
Keywords: abhidiyate, adhikari, alaukika visaya vishaya, anubandha-catushtaya, anubandha-catustaya, atma, atman, avatara, bhagavad gita, bhagavat gita, brahma-sutras, brhadaranyaka upanisad, brihdaranyaka upanishad, drastha, gayatri mantra, hitarthaya, jnana kanda, jnanam, karma kanda, mangala acarana, mangalacarana, mantras, moksa, moksha, mumukshu, mumuksu, nyaya-prasthana, prakarana-grantha, prasthana-traya, rishi, rishi meditation, rsaya mantra drastara drashthara, rsi, sastra-grantha, shastra, shruti, shruti prasthana, smriti-prastana, smrti-prasthana, sruti, sruti prastana, taittiriya, upanisad, upanishad, vaisampayana, vaishampayana, vasudeva, veda-vyasa, vedanta, visaya vishaya, vishvamitra visvamitra, yajnavalkya, yogis
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- Class test.
Credit for help in Tattva Bodha to Chinmaya Mission's – Swami Advayananda & (book by) Swami Tejomayananda.
Recorded 7 March, 2020