Borrowed existence - Chapter 19

Sadhanacatushtayam (साधनचतुष्टयं) or the fourfold qualification that one needs to possess before commencing the enquiry into the Truth was discussed elaborately in last couple of posts. One needs to have this in adequate measure to be able to commence one’s pursuit, progress comfortably without having to push oneself too hard and to experience a growing sense of clarity and an increasing sense of freedom from the teachings of Vedanta.

Developing the fourfold qualification is not merely addition of some attributes to one’s character but will result in perceivable transformation where one intimately appreciates the inner growth from giving and sheds one’s earlier disposition of grabbing & hoarding. The fourfold qualification takes time to attain and even while one remains sincere to attain one need not be overly anxious. Veda purva bhaga (वेद पूर्व भागा) helps one develop the qualification for pursuit of knowledge of Self and Vedanta (वेदान्ता) provides the knowledge of Self and helps one attain moksha (मोक्ष).

Thus, having obtained sufficient clarity on the fourfold qualification the inquisitive student takes the dialogue forward with a pertinent question and the learned teacher provides a pithy response which shall subsequently be elaborated in great detail.

तत्त्वविवेकः कः ?

आत्मा सत्यं तदन्यत् सर्वं मिथ्येति ।

What is discriminative understanding of the Truth? It is the firm conviction that Self or atman (आत्मन्) is Satyam (सत्यं) and everything other than Self or atman (आत्मन्) is mithya (मिथ्या).

The discriminative enquiry leading to the determinative knowledge that the Self alone is Real and everything other than the Self is unreal is tattvaviveka (तत्त्वविवेक) or enquiry into the Truth.

Satyam (सत्यं) and mithya (मिथ्या) were two technical words used in the above sentence and we shall now look at their meanings in the context of Vedantic philosophy for these would be used recurrently. Satyam (सत्यं) and mithya (मिथ्या) are not used to denote any object per se but are used to reveal the understanding of the status of an object in terms of its existence.

Satyam (सत्यं) is that which has an existence & tuccham (तुच्चम्) is that which does not exist. Rabbit’s horn or flowers grown in the sky are examples of tuccham (तुच्चम्) that are given in shastras (शास्त्र).

Mithya (मिथ्या) on the other hand is used to denote any object that does not have an independent existence and needs to borrow the existence of another object to exist. Ornaments made of gold need to borrow the existence of gold to exist and pottery needs to borrow the existence of clay to exist and therefore pottery and golden ornaments are mithya (मिथ्या). Mithya (मिथ्या) although not having an independent existence has its usefulness and also has empirical reality. Satyam (सत्यं) is that which exists independently or does not depend on anything else for its existence.

The purport of the statement Self alone is Real and everything other than the Self is unreal is that atman (आत्मन्) alone exists independently and everything else exists dependently and therefore is mithya (मिथ्या).

The burning desire for freedom - Chapter 18

Yearning for freedom from bondage which was listed as the last of the fourfold qualification that makes one qualified for the teachings of Vedanta is now sought to be elaborated by the student.

मुमुक्षुत्वं किम् ?

मोक्षो मे भूयाद् इति इच्छा ।

What is mumukshutvam? ‘Let me attain liberation.’ This intense desire is mumukshutvam.

If one were to reflect upon all of one’s pursuits one would see that what one is truly seeking is freedom. Even while seeking wealth or artha purushartha (अर्थ पुरुषार्थ) what one is really seeking is freedom from the sense of insecurity. Even while relishing delicious food or seeking kama purushartha (काम पुरुषार्थ) what one is truly seeking is freedom from the state of unhappiness. Even while pursuing dharma purushartha (धर्म पुरुषार्थ) what one is truly seeking is freedom from a feeling of spiritual deficiency. Looked upon in this manner, at a fundamental level, what everyone is pursuing is moksha (मोक्ष) even while remaining oblivious to it. A mumukshu (मुमुक्षु) is one who understands this and consciously chooses the pursuit of moksha (मोक्ष) alone as the goal of life.

Only a subtle mind that is capable of reflecting dispassionately can see the helplessness in living a life seeking happiness from the external world of objects, people and situations and it is from this understanding that the desire for moksha (मोक्ष) is kindled. Like with all pursuits in life it is the intensity of the desire that determines the extent to which one would go or the amount of sacrifices one would make in the pursuit of moksha (मोक्ष). Only when the desire is intense as of a drowning man’s desire for air that the pursuit gets wings and gathers flight.

The raw desire will find concrete purpose when a mumukshu (मुमुक्षु) understands intimately that the entire misery of mankind is due to the conflict between being atman (of the nature of limitless existence, consciousness, happiness) and identifying oneself with anatma (which is limited and mortal). A mumukshu (मुमुक्षु) becomes a jignasu (जिज्ञासु) when he understands that knowledge of the Self or atmajnanam (आत्मज्ञानं) alone will result in moksha (मोक्ष).

एतत् साधनचतुष्टयम् ।

ततस्तत्त्वविवेकस्याधिकारिणो भवन्ति ।

This is the fourfold qualification. Thereafter, they become qualified for the enquiry into the Truth.

The enquiry into the nature of atman (आत्मन्) requires a mind that is prepared through the conscious attainment of the fourfold qualification prescribed by Adi Shankara for without it the pursuit will merely remain one of an academic nature.

Art of thinking - Chapter 17

समाधानं किम् ?

चित्तैकाग्रता ।

What is samadhanam (समाधानं)? It is the single-pointedness of the mind.

It is a blessing that our mind is of the nature of moving from one thought to another for without it we would not be able to get on with our life. Consider having met with a dreadful accident and the mind being frozen with that thought and relentlessly replaying the accident. Even while we appreciate this blessing, we need to train the mind to stay with a thought for a reasonable length of time to accomplish anything worthwhile.

Samadhanam (समाधानं) is remaining focused on a subject matter for a reasonable length of time. It is the ability to bring back the mind from where it is and concentrate it on the preferred subject matter. The idea is not to stay with a single thought but thoughts that are connected to the same subject matter where a thought is connected to the thought preceding it and the one succeeding it. We need this trait to achieve anything significant in life and even more so in one’s spiritual pursuit for a wandering mind can never absorb itself in the teachings of Vedanta or engage in the contemplation of the learning.

Just as one learns to swim by swimming one learns to concentrate by concentrating. Japa (जप) is a method of mental training by which a drifting mind is compelled to behave in order and rhythm though the continuous chanting of a chosen mantra (मन्त्र). Japa (जप) trains the mind to fix itself to a single line of thinking and if it is practiced effectively, it can bring about sustained single-pointedness. Samadhanam (समाधानं) ensures that our time and energy is not wasted away and is kept focused on the goal.

The group of six virtues beginning with shama (शम) which is the third of the fourfold qualification was elaborated until now. The seeker needs to work towards attaining all of them in good measure for one’s spiritual progress.

The bridge between ignorance and knowledge - Chapter 16

श्रद्धा कीदृशी ?

गुरुवेदान्तवाक्यादिषु विश्वासः श्रद्धा ।

What is the nature of sraddha? Faith in the words of the Guru and Vedanta (scriptures) is sraddha.

Sraddha (श्रद्धा) or faith is required even for us to conduct regular transactions in life for a life lacking faith is fraught with wretchedness. Adi Shankara prescribes faith in Guru and teachings of Vedanta in the context of knowledge of the Self or atmajnanam (आत्मज्ञानं). We saw previously that the inherent nature of man of limitless existence, consciousness and fullness is referred to as atman (आत्मन्) in Vedantic philosophy. Free from the references to the body-mind-sense complex who one is is atman (आत्मन्). Being free of any attributes, atman (आत्मन्) or Self is not available for objectification and therefore the pramanam (प्रमाणम्) or the means of knowledge that are used for knowing things that can be objectified cannot be used to know the Self. Trusting therefore that Vedanta alone is the means of knowing the Self and trusting the teachings to unfold the Self and listening to the teachings without any prejudices is what sraddha (श्रद्धा) implies.

The belief prescribed here is not blind belief that makes one fanatic, close-minded and superstitious but one that is backed by intellectual inquiry and confirmed by self-experience. Without sraddha (श्रद्धा), one’s spiritual pursuit will lack both determination and direction and will eventually result in doubting one’s own ability in reaching the goal.

The importance of Guru in Vedantic learning cannot be overstated and the role of the Guru is as important as of the shastras (शास्त्र) in one attaining the knowledge. Guru would prescribe upasanas (उपासना) or preparatory practices for the student and ensure that he has the fourfold qualification in adequate measure before the teachings are commenced and having the faith in these teaching methods is sraddha (श्रद्धा). The sraddha (श्रद्धा) in one’s Guru should be based on the conviction that one’s Guru knows the shastras (शास्त्र) he is teaching, has the ability to interpret and communicate them correctly and above all is one’s well-wisher.

Reflecting on one’s life with a subtle mind and understanding intimately how the conflict between one’s inherent nature and one’s identification with the body-mind-sense complex is creating samsara (संसारा) or bondage and becoming singularly committed to freedom from this bondage that is referred to as moksha (मोक्ष) is essential to developing sraddha (श्रद्धा). Introspecting and understanding ignorance of the Self to be the source of this bondage will help one developing sraddha (श्रद्धा) that shastras (शास्त्र) alone are the means of the knowledge that can remove the ignorance of the Self. Determination to seek this knowledge as a means of freedom will help one attain the right Guru who will instiLl in one faith in the scriptures, the means, the goal and even in one’s own ability to reach it.

An unwelcome guest and a welcome attitude - Chapter 15

तितिक्षा का ?

शीतोष्णसुखदुःखादिसहिष्णुत्वम् ।

What is titiksha (तितिक्षा)? It is the endurance of heat and cold, pleasure and pain etc.

We come across favorable and unfavorable situations in life and we experience these at physical (heat, cold, etc.), emotional (job, sorrow, etc.) and intellectual (praise, censure, etc.) levels. Titiksha (तितिक्षा) is the ability to treat these pairs of opposites in the same way. It needs to be understood as a consciously cultivated emotional immunity to difficult situations and not as a pessimistic resignation born out of helplessness. It also is not an absence of action but an absence of reaction to unfavorable situations. When faced with a difficult situation even while doing what best one can do to address the same one retains equanimity.

We look at objects/people/situations as favorable or unfavorable based on whether they add to our happiness or reduce our happiness. We saw previously how no entity of the external world has happiness as its inherent nature and therefore when we perceive an entity to be a source of addition or reduction of our happiness, we need to understand that we are merely superimposing a value on it that it does not have. Consciously developing the ability to look at objects for what they are in terms of their usefulness without coloring them with our likes and dislikes is the way to having titiksha (तितिक्षा).

Looking at the impermanence of situations is also a way to developing titiksha (तितिक्षा). We generally endure unfavorable situations when we know that it would only last for a very short duration. Consider having an annoying guest at home who disrupts the ways of living that one is used to. We find ourselves relatively more accommodating and cheerful based on the knowledge that the situation is impermanent and would last only for a couple of days. Working on expanding our basis for classifying something as impermanent will ensure that we endure more unfavorable situations with a cheerful disposition.

Titiksha (तितिक्षा) is the shock absorber with which one can ride through a bumpy life with relative ease and comfort. Without it every unfavorable situation would put one through misery and a mind constantly preoccupied with sorrow cannot think of subtle matters. Titiksha (तितिक्षा) therefore is an important quality that a spiritual seeker needs to possess in adequate measure before the commencement of Vedantic learning.

Just do it - Chapter 14

उपरमः कः ?

स्वधर्मानुष्ठानमेव ।

What is uparama (उपरम)? It is the strict observance of one’s own duty.

Uparama (उपरम) is translated as withdrawal. The control of the mind and sense organs which was achieved through wilful restraint in sama (शम) and dama (दम) is achieved automatically in uparama (उपरम) where the mind withdraws naturally without any conscious effort.

Adi Sankara defines uparama (उपरम) as observance of one’s own duty. Actions or karma (कर्म) according to scriptures is of 4 types.

a)    Vihita karma (विहित कर्म) – these are actions that are prescribed by the scriptures and are to be done without fail. In Vedic times, one had duties assigned based on one’s varna (वर्ण) and ashrama (आश्रम) and uparama (उपरम) was performing these duties. In today’s times, we can understand uparama (उपरम) as doing what needs to be done in every situation without letting one’s likes and dislikes determine our actions.

b)    Kamya karma (काम्य कर्म)– these are actions performed for sensory gratification and are brought about by our desires. Scriptures are indifferent to kamya karma (काम्य कर्म) and neither approve nor censure them and as long as these are performed staying within the confines of dharma (धर्म) they are condoned. Relishing delicious food and appreciating good music can be considered as kamya karma (काम्य कर्म). These are actions driven by one's desire and so there would be attachment, and both the action and the outcome of the action would result in strong positive or negative reactions.

c)     Nishidha karma (निषिद्ध कर्म) – these are actions that are prohibited by the scriptures and are sinful in nature and should be avoided. Indulgence in these would rescind the subtlety of the mind and render it incapable of spiritual pursuit.

d)    Prayaschitha karma (प्रायश्च्चित्थ कर्म) – these are actions that are prescribed for atonement of sins.

Uparama is doing more of vihita karma (विहित कर्म), minimizing kamya karma (काम्य कर्म), strict avoidance of nishidha karma (निषिद्ध कर्म) and not having the need for any prayaschitha karma (प्रायश्च्चित्थ कर्म).

Going by the scriptural injunctions while choosing one’s actions is a way of weakening the role of one’s likes and dislikes by giving them lesser and lesser importance. We had seen previously how our likes and dislikes superimpose subjective value on objects, people and situations and obstruct our ability to discriminate. Our likes and dislikes get strengthened when we keep letting them have their way and merely by doing what needs to be done in every situation one can eventually attain freedom from all of one’s likes and dislikes. Understanding the significance of uparama (उपरम) thus will ensure that one is not hung up on relegating one’s free will or on the validity of the scriptures and sees the importance of uparama (उपरम) in the study of Vedanta.

You are what you see - Chapter 13

दमः कः ?

चक्षुरादिबाह्येन्द्रियनिग्रहः ।

What is dama (दम)? It is the control of external organs such as the eyes.

We have two types of external organs; the gnanendriyas (ज्ञानेन्द्रिय) and the karmendriyas (कर्मेन्द्रिय) or the organs of perception and the organs of action. The faculties of hearing, touch, taste, smell and sight are the gnanendriyas (ज्ञानेन्द्रिय) or sense organs and the faculties of holding or grasping objects, locomotion, speech, procreation and extraction are the karmendriyas (कर्मेन्द्रिय). Dama (दम) is the control of these 10 external organs that includes the eyes or the faculty of seeing. Like we saw in the case of the mind, these external organs too are our privilege and dama (दम) doesn’t imply treating them as one’s enemy and fighting to gain control over them. It is also not about stopping to use them.

With regard to gnanendriyas (ज्ञानेन्द्रिय), dama (दम) is monitoring the inputs given by the sense organs to the mind and discriminating them as inputs that are conducive to one’s physical, mental and spiritual growth and inputs that are not. It is about ensuring that what one sees or hears are things that don’t disturb one’s mind by creating a turmoil. Even when one happens to see or hear something that is or an undesirable nature using one’s free will to disengage one’s sense organs from the sense object is dama (दम).

For the karmendriyas (कर्मेन्द्रिय), dama (दम) is monitoring one’s organs of action in a way that one’s response to the external world is appropriate and does not create disturbance for oneself and the world.

When one’s external organs focus on what should be focussed on one’s spiritual pursuit is more effective for there is conservation of energy and time that would otherwise get expended in wasteful activities. Dama (दम) also helps develop & preserve shama (शम) where unnecessary inputs are not given to the mind and also acts as a second line of defense when shama (शम) fails.

Like in the case of shama (शम) even with dama (दम) it is not suppression of one’s feelings that is implied by this virtue. What a seeker needs to do is be observant of the actions one’s external organs are engaged in and their effect on the mind and address whatever is causing disturbance in the mind by resolving the underlying issues.

The bird that sings while it is still dark - Chapter 12

The group of six virtues beginning with shama (शम) which is the third of the fourfold qualification is referred to as sampathi (संपत्ति) or wealth by Adi Shankara. Like a bird that sings even while it is still dark assured of the impeding dawn the attainment of this wealth announces the imminent attainment of atmajnanam (आत्मज्ञानं) or knowledge of the Self. The six virtues as one would see are interconnected and a seeker needs to work towards attaining all of them in good measure for one’s spiritual progress. Unlike wealth of a materialistic nature the wealth of virtues increases as one expends and a seeker who consciously works on attaining these virtues would find them to eventually manifest spontaneously. The inquisitive student now asks of the teacher that these virtues be elaborated upon.

शमादिसाधनसम्पत्तिः का ?

शमो दम उपरमस्तितिक्षा श्रद्धा समाधानं च इति ।

What is the inner wealth starting with shama (शम)? They are control on the mind, control of the organs, withdrawal of the mind, forbearance, faith and absorption of the mind.

शमः कः ?

मनोनिग्रहः ।

What is shama (शम)?

It is control or mastery over the mind.

Shama (शम) says the learned teacher is manonigraha (मनोनिग्रह). Although the word nigraha (निग्रह) translates as control, what is implied is not a fight with the mind treating it as an one’s enemy that needs to be tamed. The mind is a beautiful instrument and along with the faculty of emotions makes us human. The mind has both voluntary thoughts (which we decided to think) and involuntary thoughts (that occur in the mind without our volition). The involuntary thoughts can either be harmless or they could be harmful and disempowering. Such harmful involuntary thoughts create emotional disturbances and inhibit the mind from being available for voluntary thoughts that are required for one’s serious pursuits in life. These involuntary thoughts are created when sense organs gravitate towards sense objects and drag the mind along with them or due to desires or memories that arise within the mind. One needs to consciously develop the ability to observe one’s thoughts, acknowledge certain thoughts as disempowering and harmful and replace them with helpful voluntary thoughts. When we refuse to react, participate or entertain these distracting thoughts they lose their hold over us and we retain control of our mind.

Shama (शम) therefore is making the mind a fit instrument that is available when required and as required for one’s spiritual pursuit. Indication of attainment of shama (शम) is when the mind is free from obsessive occupation of thoughts about any object/person/situation and when it is free from any emotional disturbances such as anxiety, anger or sadness. It is not achieved though by ignoring or suppressing one’s desires or emotions. Reflecting over one’s thoughts and identifying the primary causes of one’s emotional instabilities and dealing with them appropriately is the means of attaining shama (शम). The purport of Vedantic teachings is to help one see the principal source of one’s emotional instabilities and the teachings by themselves would result in one attain shama (शम). A seeker though needs to have shama (शम) in adequate measure for him to begin the learning of Shastras (शास्त्र).

Passion for dispassion - Chapter 11

Dispassion towards the enjoyment of the fruits of one’s actions here and hereafter which was listed as the second of the fourfold qualification is now elaborated by the learned teacher.

विरागः कः ?

What is dispassion?

इहस्वर्गभोगेषु इच्छाराहित्यम् ।

The absence of desire for the enjoyment (of the fruits of one’s actions) in this world or in heaven.

Viraaga (विराग) although translated as dispassion does not imply denial of desire. The pursuit of spirituality or learning Vedanta does not involve giving up one’s possessions, suppressing one’s desires, developing hatred towards the world or running away from one’s responsibilities as the word dispassion may imply. The basis for all of our desires is our belief that the external world (objects, people and situation) is our source of happiness and fulfilment. We acquire and safeguard possessions, have and fulfil desires, get in and out of relationships, take up and give up responsibilities driven by the universal desire to be happy or for sukha prapti (सुख प्राप्ति) or conversely to not be sad or for dukkha nivrithi (दुक्ख निवृथि).

The inability to discriminate creates a role reversal of sorts between the object of happiness and the subject of happiness where the object of happiness is seen as the source of happiness and results in us placing an exaggerated subjective value on the external world as a source of happiness. Viraaga (विराग) is attaining a state of mind where one does not superimpose subjective value on objects, people and situations. Money when objectively looked at as an instrument that has buying power and not as a solution to one’s insecurity becomes dispassion for money. Even while one continues to possess and put to use money one does so without holding an exaggerated subjective value for it.

Desires are the privilege of a human being and they are not looked down upon or abhorred by the Shastras (शास्त्र). Viraaga (विराग) merely is the absence of binding desires. Most desires bind us through reactions where one is anxious to get the desire fulfilled, ecstatic when the desire is fulfilled and dejected when it is not fulfilled. Through these myriad, confusing and often conflicting desires one remains bound to the desires themselves and their pursuit becomes the principal focus of one’s life. Viraaga (विराग) is remaining equanimous and not having either like or dislike for anything (objects, people, situations) by intimately understanding their role and value and it is this state of mind that is the second qualification that a student of Vedanta needs to possess.

That which was not there before - Chapter 10

The ability to discriminate between the permanent and the impermanent which was listed as the first of the fourfold qualification that makes one qualified for the teachings of Vedanta is now sought to be elaborated by the student.

नित्यानित्यवस्तुविवेकः कः ?

What is meant by discrimination between the permanent and the impermanent?

The seemingly innocuous two-lined response to this question contains within it the essence of Vedantic teaching which would take one many years to understand and possibly many lifetimes to assimilate.

नित्यवस्त्वेकं ब्रह्म तद्व्यतिरिक्तं सर्वमनित्यम् ।

अयमेव नित्यानित्यवस्तुविवेकः ।

The Reality alone is eternal; everything else is transient. This conviction alone is discrimination between the permanent and impermanent.

We saw previously that viveka (विवेक) is the capacity of the intellect to distinguish, categorize and recognize one thing from another. It is an ability that is present even in animals. An animal using its discrimination separates what is edible from what is not and an object of threat from an object that need not be feared. Human beings though can use this ability to discriminate to enquire into and differentiate between more subtler things such as nityam (नित्यम्) and anityam (अनित्यम्) or permanent and impermanent.

Anityam (अनित्यम्) is the word used to denote that which is impermanent and at a very broad level, anything that was not there before and shall not be there at some point in time in the future is impermanent or transient. If one were to reflect objectively with a subtle mind one would see that all objects, people and situations that are the basis of all of one’s experiences did not exist at some point in time in the past and shall cease to exist at some point in time in the future. Everything in the world that we perceive is bound to coming and going and nothing lasts forever however much one wishes that they do.

It is one’s raaga (राग) and dvesha (द्वेष) or likes and dislikes though that cloud one’s thinking and obstruct one’s ability to discriminate between the permanent from the impermanent. We place exaggerated subjective value on impermanent things driven by our strong likes for them to the extent where our ability to distinguish them as impermanent gets blunted. Clear and rational thinking that is not influenced by emotions therefore is needed for such enquiry and dispassionate reasoning where one’s emotions don’t overrule objectivity becomes important.

It is only when one sees the impermanence of everything that one gets to asking if there is anything permanent at all. Is there anything at all that is present at all times and does not undergo any change? The eternal and changeless substratum of everything impermanent is called Brahman in the Upanishads. It is the conviction born of deep reflection of one’s own life that everything is impermanent and Brahman alone is permanent that is the first of the four qualifications that a student of Vedanta is expected to have.

The question of the unnamed student - Chapter 9

The teachings of most major Upanishads are presented in the form of a dialogue between the student and the teacher and the format while making the narrative easy to read and understand also implies the importance that Vedanta places on using one’s reasoning to disagree, seek clarity, understand and assimilate the teachings. The teachings of Vedanta are not diktats that one is expected to mindlessly and unquestioningly follow. Given the complexity and subtlety of the subject matter there is encouragement and even emphasis on relentless questioning until one understands beyond reasonable doubt what is communicated and it is this spirit that the format of dialogue between the Guru (गुरु) and Shishya (शिष्य) signifies. Being a preparatory text for the study of Vedanta, Tattavabodha too adopts this format where the entire text is presented as a conversation between an unnamed teacher and student.

Staying true to this spirit, the student alluding to the fourfold qualification mentioned in the pervious verse seeks a clarification as to what this fourfold qualification is in the next verse and the teacher provides an overview of the same.

साधनचतुष्टयं किम् ?

नित्यानित्यवस्तुविवेकः ।

इहामुत्रार्थफलभोगविरागः ।

शमादिषट्कसम्पत्तिः ।

मुमुक्षुत्वं चेति ।

What is the fourfold qualification? The capacity to discriminate between the permanent and the impermanent, dispassion towards the enjoyment of the fruits of one’s actions here and hereafter, the group of six accomplishments (inner wealth) beginning with shama (शम) and the yearning for freedom from bondage.

Having thus listed the fourfold qualification a conversation now begins between the learned teacher and the curious student where each of these qualifications are picked up and elaborated upon. Vedanta places a lot of emphasis on inner transformation for the teachings to serve the intended purpose and traditionally a student of Vedanta spends many years of his life serving a Guru and undertaking many upasanas (उपासना) or preparatory practices until such time that the Guru considers him ready before the actual teachings are commenced. Consider it as preparation of the land before the seeds are sown. Even if the seeds are of good quality if the land is not prepared for cultivation the produce would suffer. We will look at each of these qualifications in detail from the next post.

The good discrimination - Chapter 8

We saw previously that all of our conflicts arise from we being of the nature of limitlessness but identifying ourselves with the limited body-mind-sense complex. We seek to gravitate towards our inherent nature of limitlessness while our identification with the limited body-mind-sense complex holds us back. It is this conflict that is referred to as samsara (संसारा) or bondage in Vedanta philosophy and it is the freedom from this bondage that is referred to as moksha (मोक्ष). Like in the story of the ignorant prince the knowledge of the Self or atmajnanam (आत्मज्ञानम्) is the means for attaining moksha (मोक्ष) but unlike in the story knowledge of the Self or atmajnanam (आत्मज्ञानम्) does not seek us out and it is the individual that needs to seek and attain this knowledge.

It takes a subtle mind to reflect upon life and see the frailty of one’s unending pursuit of happiness and ask oneself fundamental questions about life. Who am I? Am I the ever-changing body and the fickle mind? What is the goal of life? Is it just to eat, drink and be merry? It is from reflecting upon these fundamental questions that one becomes a mumukshu (मुमुक्षु) seeking freedom from one’s bondage. A mumukshu (मुमुक्षु) becomes a jignasu (जिज्ञासु) when he understands the source of this bondage and becomes committed to the pursuit of knowledge that will remove the bondage.

Tattvabodha and by extension the entire teachings of Vedanta is not an academic pursuit and is intended only for the seeker of truth who has taken up moksha (मोक्ष) as the solitary goal and the singular purpose of life. Adi Shankara makes this aspect clear in the invocatory prayer at the beginning of the text.

वासुदेवेन्द्रयोगीन्द्रं नत्वा ज्ञानप्रदं गुरुम् ।

मुमुक्षूणां हितार्थाय तत्त्वबोधोभिधीयते ॥

Having saluted my Guru, Vasudevendra, the king of yogis, the provider of knowledge I shall present Tattvabodha for the benefit of mumukshus (मुमुक्षु) or seekers of freedom from bondage.

Like with any pursuit in life the pursuit of moksha (मोक्ष) too requires adequate preparedness in the form of having the right temperament, mental disposition and worldview. Vedantic learning undertaken without this preparedness will be futile and met with stiff resistance of the mind and will at best serve the purpose of some intellectual stimulation. Adi Shankara very curtly makes this point in the next verse that also gives the purpose that the text aspires to serve.

साधनचतुष्टयसम्पन्नाधिकारिणां मोक्षसाधनभूतं

तत्त्वविवेकप्रकारं वक्ष्यामः ।

We shall explain to those who are endowed with the fourfold qualification, the Truth in the form of discriminatory analysis, which is the means of moksha (मोक्ष) or the freedom from bondage.

We saw previously that the cognitive mix-up of atman (आत्मन्) and anatma (अनात्मा) is the basis for our bondage and therefore a discriminatory approach is taken to provide the knowledge of atman (आत्मन्). Man is endowed with the ability to compare, contrast and categorize things and uses this ability to distinguish between objects, people and situations but unfortunately all of these are in the realm of anatma (अनात्मा). This ability which is known as viveka (विवेक) shall be used as the approach to distinguish between atman (आत्मन्) and anatma (अनात्मा) in this text.

The path to a life of abiding wisdom - Chapter 7

Vedantic learning begins with listening to the teachings of the prasthana trayam (प्रस्थान त्रयं) from a Guru and this is called shravanam (श्रवणम्). Shravanam (श्रवणम्) would result in one having an understanding of the nature of the Self or aatman (आत्मन्) which we saw previously is the means for attaining moksha (मोक्ष). Shravanam (श्रवणम्) by itself though may not result in this knowledge becoming abiding and guiding all aspects of one’s life for the following reasons:

1)    One would have gained an understanding of the teachings of Vedanta but there would still be some unclarified doubts in the mind of the student.

2)    One is not able to form a vision from the teachings because something seems to be amiss and some connections of concepts are yet to be formed.

3)    One has formed a vision and doesn’t have any doubts but the newer knowledge is yet to be assimilated well enough for it to override all of one’s habitual thought processes and habitual reactions to situations.

Shastras recommended mananam (मननम्) as a means of addressing the doubts in one’s mind and also as a way to forming connections of all the concepts and developing a cohesive vision. Mananam (मननम्) is continuous reflection on the teachings of Vedanta that one has received through shravanam (श्रवणम्). Mananam (मननम्) can be through repeatedly listening to Shastras, teaching Shastras, understanding and reflecting on not just the literal meanings but the implied meanings of the teachings and can also involve discussions and debates with one’s Guru or learned people. Mananam (मननम्) should go on for until such time that one has nothing more to understand or clarify. One need not wait for shravanam (श्रवणम्) to be completed before mananam (मननम्) is begun and one can start reflecting on the teachings even as one is pursuing shravanam (श्रवणम्).

Nidhidhyaasanam (निधिद्यासनम्) is meditation on what one has understood from shravanam (श्रवणम्) and mananam (मननम्). It does not involve any thinking because all that is there to be thought of has been done in mananam (मननम्) and in nidhidhyaasanam (निधिद्यासनम्) one merely contemplates deeply on the essence of the teachings so they become assimilated into one’s system. Nidhidhyaasanam (निधिद्यासनम्) in a way completes one’s learning and then begins a lifetime of remaining in the abiding knowledge where all aspects of one’s life is governed by the teachings of Vedanta.

Hearing is believing - Chapter 6

Vedas are also called as sruthi (श्रुथि) which means that which is heard referring to the oral tradition or karna parampara (कर्ण परम्पर) through which traditionally the Vedas were transmitted through generations. Vedas are considered to be apaurusheya (अपौरुषेय) or not the constructs of man and are considered to be the words of the Creator that were heard by the rishis (ऋषि). There are 4 vedas (Rig, Yajur, Sama and Atharva) and based on the subject matter handled, the Vedas are classified into two; veda purva bhaga (वेद पूर्व भागा) and Vedanta (वेदान्ता). 

1)    Veda purva bhaga (वेद पूर्व भागा) is also known as karma kanda (कर्म काण्ड) and is the section of Vedas that deals with the rituals for attainment of Preyas (प्रेयस्). This section talks of the means or saadhanas (साधना) and the ends or saadhya (साध्या) related to dharma-artha-kama purushartha. Rituals done for attainment of wealth, longevity etc are subject matter of karma kanda (कर्म काण्डा).

2)    Vedanta (वेदान्ता) is also known as jnana kanda (ज्ञान कण्ड) and is the section of Vedas that deals with the knowledge of atman (आत्मन्) which is the means of attainment of Shreyas (श्रेयस्). Vedanta is a pramanam (प्रमाणम्) and therefore is neither theoretical nor practical knowledge. It is a means of knowledge by itself. Vedanta is a positional name implying that it forms the concluding portion of the Vedas and Upanishads is also a term used to refer to jnana kanda (ज्ञान कण्ड).

Upanishads are considered to be the moola pramanam (मूल प्रमाणम्) or the principal means of knowledge because they provide knowledge of the Ultimate Truth. Bhagavad Gita is a smrithi grantha (स्मृथि ग्रन्थ) which is a compilation attributed to Veda Vyasa of conversations between Lord Sri Krishna and Arjuna during the Mahabharata war which gives an overall vision of the teachings of the Upanishads. Brahma Sutra is a text authored by Veda Vyasa which systemizes and summarizes the philosophical and spiritual ideas in the Upanishads. The Upanishads, Bhagavad Gita and Bhrama Sutra together are referred to as the prasthana trayam (प्रस्थान त्रयं) and traditionally a student of Vedanta is taught all 3 of these before his teaching is considered complete. Like with any branch of knowledge, Vendata too has its own terminologies, jargons and methods of communications and there are several preparatory texts such as vivekachudamani, panchadasi and atmabodha that are studied before the teachings of prasthana trayam (प्रस्थान त्रयं) is begun.

Tattvabodha, authored by Adi Sankara is an introductory text which provides clarity about the terminologies used in prasthana trayam (प्रस्थान त्रयं) texts and also provides an overall vision of Vedanta. It is the commentary of this text that shall be the subject matter of this blog.

How we know what we know- Chapter 5

Pramana vichara (प्रमाण विचारा) is the field of knowledge that deals with the theory of knowledge (epistemology) in Vedanta philosophy. According to pramana vichara (प्रमाण विचारा) the following are the key principles of pramanam (प्रमाणम्).

1.       Prama (प्रम) or knowledge can be acquired only through the use of appropriate pramanam (प्रमाणम्) or means of knowledge.

2.       Knowledge is the change that takes place in the mind known as vruthi (वृथि) when the 5 sense organs (organs of hearing, sight, touch, smell and taste) come in contact with sense objects (objects that can be perceived by the 5 sense organs) and therefore knowledge can only be acquired intellectually.

3.       When pramanam (प्रमाणम्) is operational the free will is suspended. Free will only aids in bringing the sense objects within the range of sense organs and thereafter knowing takes place without free will having any role to play.

In Vedanta philosophy there are 6 accepted pramanam (प्रमाणम्).

1.       Pratyaksha pramanam (प्रत्यक्ष प्रमाणम्) – In pratyaksha pramanam (प्रत्यक्ष प्रमाणम्) the means of acquiring knowledge is direct and through perception. Pratyaksha pramanam (प्रत्यक्ष प्रमाणम्) is of two types; external and internal. In external perception the sense organs come in contact with sense objects and result in one acquiring knowledge. Identifying an object that one sees as a flower or a pot using one’s organ of sight is an example of knowledge gained through pratyaksha pramanam (प्रत्यक्ष प्रमाणम्). Internal perception is perceiving feelings such as pain or hunger through our inner sense or the mind where the knowledge gained is direct but does not involve the usage of the sense organs.

2.       Anumana pramanam (अनुमान प्रमाणम्) – Unlike pratyaksha pramanam (प्रत्यक्ष प्रमाणम्) here the means of acquiring knowledge is not direct and is through inference and the knowledge thus acquired is called anumiti (अनुमिति). For such knowledge to be acquired there needs to be an indicator known as lingam (लिङ्गं) which is knowledge acquired through pratyaksha pramanam (प्रत्यक्ष प्रमाणम्) and an invariable connection known as vyapti (व्याप्ति) needs to exist between the lingam (लिङ्गं) and anumiti (अनुमिति) for the inference to be established logically. The method of inference consists of 3 parts; pratijna (hypothesis), hethu (a reason) and udaharanam (example to support the logical connection between lingam and saadhya). Inferring that there is a fire raging in a distant mountain seeing smoke rising up from it based on the knowledge that when there’s fire in the kitchen invariably smoke rises up is an example of knowledge gained through anumana pramanam (प्रत्यक्ष प्रमाणम्). The observation of smoke rising up from the mountain is the indicator (lingam) here and the association of fire and smoke is the vyapti(व्याप्ति) and udharanam or example is given of such as an association existing in the kitchen when one cooks using firewood.

3.       Arthapatthi pramanam (अर्थापत्ति प्रमाणम्) – Here the means of acquiring knowledge is by using a known fact to arrive at an unknown fact using the rationale that the unknown fact has to be true for the known fact to be true. Conversely, the known fact is inexplicable without unknown fact being true. Thus in (अर्थापत्ति प्रमाणम्) knowledge itself becomes means of knowledge. Inferring that Devadutta must be eating at night based on the knowledge that he is fat despite not eating anything at all during the day is an example of knowledge gained through arthapatthi pramanam (अर्थापत्ति प्रमाणम्).

4.       Upamana pramanam (उपमान प्रमाणम्) – In upamana pramanam (उपमान प्रमाणम्) knowledge is acquired by establishing a connection between an object and its name based on similarity in an example that one has heard before. The knowledge thus gained is called upamiti jnanam (उपमिति ज्ञानं). Devadutta inferring that the animal he saw is a wild cow (gavayaa) despite seeing it for the first time based on Yajnadutta telling him that a wild cow (gavayaa) looks very much like a cow (gau) is an example of knowledge gained through upamana pramanam (उपमान प्रमाणम्).

5.       Anupalabdhi pramanam (अनुपलब्धि प्रमाणम्)– Here the means of knowledge is non-perception or absence of an object/person/attribute. Inferring that there is no elephant in the room based on the non-perception of an elephant is an example of knowledge gained through anupalabdhi pramanam (अनुपलब्धि प्रमाणम्) where the absence of knowledge becomes the means of knowledge.

6.     Shabdha pramanam (शब्ध प्रमाणम्) – Spoken or written words are the means of knowledge in shabdha pramanam (शब्ध प्रमाणम्). Sabdha pramanam (शब्ध प्रमाणम्) is of two types; laukika shabdha pramanam (लौकिक शब्ध प्रमाणम्) and vaidika shabdha pramanam (वैदिक शब्ध प्रमाणम्). In Laukika shabdha pramanam (लौकिक शब्ध प्रमाणम्) knowledge is gained through words spoken by people of the world. These are essentially restatement of knowledge gained through the other 5 means of knowledge. Knowing about a place one has not visited through the description of a person who has visited is an example of knowledge gained through laukika shabdha pramanam (लौकिक शब्ध प्रमाणम्). In vaidika shabdha pramanam (वैदिक शब्ध प्रमाणम्) the words of Vedas are the means of knowledge. We gain from the Vedas such knowledge that can’t be gained by the other 5 pramanas and neither can this knowledge be negated logically by any other means of knowledge.

The story of the ignorant prince - Chapter 4

Human beings have 3 strong desires that are universal; the desire to live, the desire to be happy and the desire to know. We saw previously how this is due to our inherent nature being that of limitless existence, happiness and consciousness. This inherent nature is called the Self or atman (आत्मन्) in Vedanta philosophy. Despite our inherent nature of satchitananda swaroopa (सत्चिदानन्द स्वरूप) why do we find ourselves to be limited, mortal, mostly unhappy, and largely ignorant? The entire teachings of Upanishads and consequently of shastra (sruthi, smrithi granthas and puranas are collectively referred to as shastra) is an answer to this question.

When one is asked to introduce oneself, one would do so on the following lines: I am Devadutta, son of Yajnadutta, 26 years old, 5’9” tall, 73 kg, working in a primary school as a teacher, I am intelligent, I am generous but short-tempered. If we analyze closely, we shall understand that one has talked about oneself only with reference to something else. Devadutta with reference to Yajnadutta is a son. With reference to his body he is 26 years old, 5’9” tall, 73 kg. With reference to the primary school, he is a teacher. With reference to his intellect, he is intelligent. With reference to his mind, he is generous and short-tempered. Free from these references who one is, is the Self or atman ((आत्मन्) and consequently anything that one identifies with as himself (body-mind-sense complex) which has limitations and is mortal is called anatma (अनात्मा).

Sastra (शास्त्र) attributes the entire misery of mankind to the conflict between being atman (of the nature of limitless existence, consciousness, happiness) and identifying oneself with anatma (which is limited and mortal) and seeks to remove this conflict by removing the ignorance one has about oneself. Consider that a prince of a vast & prosperous kingdom is kidnapped when he is a child and is raised by a tribal family and remains oblivious about his real identity. Despite being the rightful heir of immeasurable wealth, he lives a life of misery given to begging. How merely removing the ignorance about his real identity will instantly put the prince out of his misery so too would our conflict get immediately resolved when ignorance about our true nature is removed through the knowledge of the Self or atmajnanam (आत्मज्ञानं). It is because of this reason that atmajnanam (आत्मज्ञानं) is called direct knowledge or aparoksha jnanam (अपरोक्ष ज्ञानं).

For one to have any knowledge the right means of knowledge needs to be used. Prama (प्रम) denotes valid knowledge that is true to the object. Pramanam (प्रमाणम्) is the appropriate means or instrument of knowledge that needs to be used to get prama (प्रम). Pramatru (प्रमातृ) is the knower and prameya (प्रमेय) is that which is known. In Vedanta philosophy there are 6 accepted pramanas (प्रमाणम्) that are means to getting knowledge and one of 6 is the means for getting the knowledge of the Self.

You are already that which you seek - Chapter 3

Everything tends to change or gravitate towards its own inherent nature. The restlessness and agitation one feels when one is sick is the body expressing its frustration at not being in its true nature of good health and wanting to move towards its inherent nature immediately. We abhor illness because being healthy is our inherent nature and we can never get sick of being healthy. It is for this very reason that we are never burdened by being happy. One can never have enough of happiness because it is one’s inherent nature. Just as a block of ice placed in room temperature melts slowly and continues to do so till it has reached its most natural state, water, we keep tirelessly pursuing external entities (objects, people and situations) so we can remain in our most natural state of everlasting happiness or ananda swaroopa (आनन्द स्वरूप).

We seek to create things that are indestructible and permanent because our inherent nature is indestructible and permanent. Even when inflicted with an illness fraught with terrible pain and suffering it is difficult to let go and one battles to stay alive so one can remain in one’s most natural state of existence or sat swaroopa (सत् स्वरूप).

We aspire to know things and dislike being identified as someone who doesn’t know so we can remain in our natural state of consciousness or chit swaroopa (चित् स्वरूप). We are never tired of being happy, never burdened by being alive even while we endure suffering, never happy being ignorant and we seek infinite happiness, existence and consciousness because limitlessness is our true nature.

If our inherent nature is limitless happiness, existence and consciousness why are we unhappy for relatively longer periods of our lives than we are happy, why are we fearful of death and why are we ignorant? What is it that is keeping us bound to unhappiness, impermanence and ignorance?

4.       Moksha purushartha (मोक्ष पुरुषार्थ) – Mumukshu (मुमुक्षु) is a spiritual seeker who takes up as the goal of his life the attainment of freedom from this bondage. A mumukshu (मुमुक्षु) becomes a jignasu (जिज्ञासु) when he understands the source of this bondage and becomes committed to the pursuit of knowledge that will remove the bondage. Of the 4 purusharthas, moksha purushartha (मोक्ष पुरुषार्थ) is called the parama purushartha (परम पुरुषार्थ) because once this goal is attained no other goal remains to be attained. Moksha purushartha (मोक्ष पुरुषार्थ) is also called Shreyas (श्रेयस्).

The attainment of moksha (मोक्ष) or the freedom from bondage are figurative expressions because in reality one is never really bound and is already what one is seeking to be and this is the best kept secret because it is that secret which remains a secret even after being revealed.