Methodology of Vedānta

Despite their different methods to reveal the Ultimate Truth, all the major Upanishads share some common themes:

• Emphasis on Brahman and Atman: They all explore the nature of Brahman as the ultimate reality and Atman as the individual Self, ultimately revealing their oneness.
• Importance of Self-Realization: They emphasize that the goal of human life is Self-realization or liberation (Moksha), which is achieved through knowledge and direct experience.
• Transcendence of Duality: They all point towards the transcendence of duality (such as subject-object, good-evil, etc.) to realize the non-dual nature of reality.

By using diverse methods like dialogues, stories, analogies, and direct statements, the Upanishads provide various pathways for seekers to understand and experience the ultimate Truth.

The Taittiriya Upanishad is an enlightening text composed of three sections known as Vallis (chapters): the Siksha Valli, Ananda Valli, and Bhrigu Valli. These sections together provide profound insights into the nature of Brahman (the ultimate reality) and the path to realizing it.

Here’s how the Taittiriya Upanishad reveals Brahman:

Siksha Valli

1. Foundation on Sounds: The first section emphasizes the importance of Siksha (phonetics) and Mantras in the comprehension and meditation on Brahman. It lays the groundwork by teaching the discipline of sound, which aids in inner purification and concentration.
2. Meditation and Conduct: It outlines ethical and moral guidelines, which are crucial for anyone seeking to understand Brahman. Proper conduct, meditation, and recitation of Vedic Mantras lead to the knowledge of Brahman.

Ananda Valli

1. Pancha Koshas (Five Sheaths): This section introduces the concept of the five sheaths – the physical body (Anna-Maya), the energy/breath body (Prana-Maya), the mind (Mano-Maya), the intellect (Vijnana-Maya), and bliss (Ananda-Maya). By knowing and transcending these layers, one realizes that the true self is Brahman.
2. Ananda (Bliss): It speaks about Brahman as the ultimate source of bliss. This section explains that the highest form of happiness and fulfillment comes from identifying with Brahman. Brahman is described as Satyam Jnanam Anantam (Truth-Knowledge-Infinity), indicating its eternal, limitless, and all-knowing nature.

Bhrigu Valli

1. Bhrigu’s Inquiry: It narrates the journey of the sage Bhrigu, guided by his father Varuna, in seeking to understand Brahman. Through contemplation and meditation on the physical body, life force, mind, intellect, and bliss, Bhrigu finally realizes that Brahman is the essence of bliss.
2. Progressive Realization: The Upanishad highlights a step-by-step process of realizing Brahman. It shows that each level of self-realization brings one closer to the understanding that Brahman, the ultimate reality, is the innermost essence of the self.

By guiding through ethical conduct, meditative practices, and the analogy of the five sheaths, the Taittiriya Upanishad bridges the gap between individual experience and universal truth, helping practitioners realize the pure consciousness that is Brahman

The Mandukya Upanishad, one of the shortest but most profound Upanishads, uses a unique and systematic method to reveal the ultimate Truth, which is the non-dual nature of reality (Advaita). Here’s a breakdown of its key approaches:

1. Analysis of the Syllable “AUM”:

• AUM as the symbol of Brahman: The Upanishad begins by declaring that “AUM” (also written as OM) represents Brahman, the ultimate reality. It states that everything – past, present, and future – is encompassed within AUM.
• Three components of AUM: The syllable AUM is analyzed into its three components:
  • A: Represents the waking state (Vaishvanara).
  • U: Represents the dream state (Taijasa).
  • M: Represents the deep sleep state (Prajna).
• The fourth state (Turiya): The Upanishad goes beyond these three states to describe a fourth state called Turiya, which transcends all duality and is the true nature of the Self (Atman) identical to Brahman.

2. Analysis of the Three States of Consciousness:

• Waking state (Jagrat): This is the state of outward consciousness, where we experience the external world through our senses.
• Dream state (Swapna): This is the state of inward consciousness, where we experience a world of mental images and thoughts.
• Deep sleep state (Sushupti): This is the state of deep unconsciousness, where there are no dreams or experiences of the external world.
• Turiya as the underlying reality: The Upanishad analyzes these three states to show that they are all temporary and illusory appearances of the one underlying reality, Turiya.

3. Method of Superimposition and Negation (Adhyaropa-Apavada):

• Superimposition (Adhyaropa): The Upanishad first superimposes the three states of consciousness (waking, dream, and deep sleep) onto the Self. This helps to understand how the Self appears to be associated with different experiences.
• Negation (Apavada): Then, through a process of negation, it shows that none of these states truly define the Self. By systematically negating each state, the Upanishad leads the seeker to realize the true nature of the Self, which is beyond all these states.

4. Emphasis on Non-Duality (Advaita):

• The oneness of Atman and Brahman: The Upanishad emphasizes the non-dual nature of reality, stating that the individual Self (Atman) is identical to the ultimate reality (Brahman).
• Transcendence of duality: It shows that all duality, including the distinction between subject and object, is ultimately an illusion.

In summary, the Mandukya Upanishad uses a unique method to reveal the Truth by:

• Analyzing the syllable AUM and its connection to the states of consciousness.
• Systematically analyzing the three states of consciousness.
• Employing the method of superimposition and negation.
• Emphasizing the non-dual nature of reality.

Through these methods, the Upanishad guides the seeker to realize the true nature of the Self as identical to Brahman, transcending all limitations and duality.

The Mundaka Upanishad, like other Upanishads, aims to reveal the ultimate Truth, which is the oneness of Atman (the individual Self) and Brahman (the ultimate reality). However, it employs a distinct method to achieve this. Here’s a breakdown:

1. Distinction between Higher Knowledge (Para Vidya) and Lower Knowledge (Apara Vidya):

• Lower Knowledge (Apara Vidya): The Mundaka Upanishad begins by distinguishing between two types of knowledge: lower knowledge and higher knowledge. Lower knowledge refers to the knowledge of the Vedas, grammar, phonetics, astronomy, and other worldly subjects. While these are useful for worldly life, they do not lead to liberation.
• Higher Knowledge (Para Vidya): Higher knowledge is the knowledge of Brahman, which leads to liberation (Moksha). This knowledge is described as that by which the imperishable (Akshara) is known.

2. Analogy of the Spider and its Web:

• Brahman as the cause of the universe: The Upanishad uses the analogy of a spider and its web to explain how Brahman is the cause of the universe. Just as a spider creates and withdraws its web from its own substance, Brahman projects the universe from itself and eventually withdraws it back into itself. This analogy illustrates the non-dual nature of reality, where the universe is not separate from Brahman.

3. Emphasis on the Imperishable Brahman (Akshara):

• The unchanging reality: The Mundaka Upanishad emphasizes the imperishable nature of Brahman, which is beyond all change, time, and space. It describes Brahman as the source of all existence, the ultimate reality that underlies all phenomena.

4. Path of Self-Realization through Meditation and Contemplation:

• Inner focus: The Upanishad emphasizes the importance of turning inward and realizing the Self through meditation and contemplation. It states that Brahman can be realized within one’s own heart.
• Qualities of a seeker: It also describes the qualities of a seeker who is eligible for this knowledge, such as purity of mind, detachment from worldly desires, and devotion to the Guru (spiritual teacher).

5. Use of Metaphors and Imagery:

• Arrows and the target: The Upanishad uses various metaphors and imagery to convey the nature of Brahman and the path to Self-realization. For example, it compares the Self to an arrow that must be aimed at the target of Brahman.
• Two birds on a tree: Another famous metaphor is that of two birds sitting on a tree. One bird eats the fruit (representing the individual soul experiencing the fruits of its actions), while the other bird simply observes (representing the Self, which is a witness to all experiences).

In summary, the Mundaka Upanishad reveals the Truth by:

• Distinguishing between lower and higher knowledge.
• Using analogies and metaphors to explain the nature of Brahman.
• Emphasizing the imperishable nature of Brahman.
• Highlighting the path of Self-realization through meditation and contemplation.

Through these methods, the Upanishad guides the seeker towards the realization of the oneness of Atman and Brahman, leading to liberation from the cycle of birth and death.

The Ishavasya Upanishad, with its concise 18 verses, employs a unique and direct method to reveal the Truth, which is the all-pervading nature of the Self (Atman) and its oneness with Brahman. Here’s a breakdown of the key aspects of its method:

1. Direct Statement and Assertion:

• “Isha Vasya Idam Sarvam” (Everything is pervaded by the Lord): The Upanishad begins with a powerful and direct statement that sets the foundation for its entire teaching. This assertion immediately establishes the all-encompassing nature of the Divine.
• Lack of elaborate arguments: Unlike some other Upanishads that employ detailed reasoning and analysis, the Ishavasya Upanishad primarily uses direct statements to convey its message.

2. Emphasis on Contradictory Descriptions (Paradoxical Language):

• Reconciling opposites: The Upanishad uses paradoxical language to describe the nature of the Self, such as “It moves and it moves not; it is far and it is near.” This method is used to convey the idea that the Self transcends all dualities and limitations of the intellect.
• Transcending logical understanding: By presenting seemingly contradictory statements, the Upanishad encourages the seeker to go beyond logical reasoning and experience the truth directly.

3. Focus on Practical Implications for Living:

• Renunciation (Tyaga) as a way of life: The Upanishad emphasizes the practical implications of understanding the all-pervading nature of the Divine. It advises renunciation (Tyaga) as a way to live in the world without attachment.
• Integrating knowledge into action: It stresses the importance of performing actions (Karma) without attachment to their fruits, dedicating them to the Lord. This teaching of Nishkama Karma (selfless action) is a key aspect of the Upanishad’s practical approach.

4. Brief and Concise Presentation:

• Short verses with profound meaning: The Ishavasya Upanishad is one of the shortest Upanishads, yet it contains profound philosophical insights. Its concise verses are packed with meaning, requiring deep contemplation and reflection.
• Focus on essential teachings: It focuses on the most essential teachings about the nature of the Self, the world, and the path to liberation, without getting into elaborate details or complex philosophical discussions.

5. Emphasis on Experiential Realization:

• Direct experience over intellectual understanding: The Upanishad’s method is not primarily about intellectual understanding but about direct experiential realization of the truth. Its teachings are meant to guide the seeker towards a direct experience of the oneness of the Self with Brahman.

In summary, the Ishavasya Upanishad reveals the Truth by:

• Using direct statements and assertions.
• Employing paradoxical language to transcend dualities.
• Focusing on practical implications for living.
• Presenting its teachings in a brief and concise manner.
• Emphasizing experiential realization over intellectual understanding.

Through this unique approach, the Ishavasya Upanishad provides a powerful and direct path to understanding the nature of reality and achieving liberation.

The Kena Upanishad is a profound text that explores the nature of Brahman (the ultimate reality) through a unique inquiry-based approach. Its structure revolves around a series of questions and answers that delve into the deeper aspects of consciousness and the nature of the self. Here’s how it reveals Brahman:

Chapters I & II: The Inquiring Mind

1. Initial Questions: The Upanishad begins with a student asking questions about the nature of perception and consciousness: “By whom willed and directed does the mind go towards its object?” These questions aim to understand the force behind sensory experiences and thought processes, ultimately leading to the realization of Brahman as the inner controller.
2. Intuitive Knowledge: The teacher responds by explaining that Brahman is the real force behind all mental and sensory activities. It is “that which cannot be seen or heard, yet by whose will everything functions.” This highlights that Brahman is beyond ordinary perception.

Chapter III: The Nature of Brahman

1. Parable of the Gods: A famous parable in this section illustrates how the gods of fire (Agni), wind (Vayu), and Indra confront a mysterious being representing Brahman. They each fail to comprehend its nature, indicating Brahman’s incomprehensibility through ordinary capacities.
2. Limitation of Devas: Each god, representing various powers, attempts to showcase their prowess but fails in the presence of Brahman, symbolizing that even the greatest strengths and faculties are limited and conditioned by the ultimate reality.

Chapter IV: The Epilogue

1. Goddess Uma’s Teaching: Indra, the king of gods, is eventually enlightened by the goddess Uma, who reveals that the mysterious being they encountered is indeed Brahman. Uma’s guidance symbolizes wisdom and the illumination of true knowledge.
2. Essence of Brahman: The Upanishad concludes by emphasizing that Brahman is the essence of all that is known and unknown. It can only be realized through direct experience and inner awakening, rather than intellectual understanding.

Key Concepts:

1. Intangible & All-Pervading: Brahman is described as intangible, all-pervading, and the essence beyond all physical and mental attributes.
2. Direct Realization: The Upanishad underscores that Brahman can only be known through direct realization, marked by transcendence of sensory and intellectual limitations.
3. Unity of Atman and Brahman: It ultimately reveals the unity of the individual soul (Atman) with Brahman, encapsulating the core Vedantic teaching that realizing this unity leads to liberation.

The Kena Upanishad uses poetic and philosophical dialogues to reveal the profound truths about Brahman, guiding seekers towards a deeper understanding of their own true nature and the ultimate reality.

The Katha Upanishad is a rich and profound spiritual text that unveils the nature of Brahman through a series of dialogues between Nachiketa, a young seeker, and Yama, the Lord of Death. Here’s how it beautifully reveals Brahman:

Dialogue and Inquiry

1. Nachiketa’s Quest: Nachiketa’s earnest inquiry into the nature of life and death sets the stage. He seeks to understand what lies beyond death, which leads to a deeper exploration of the ultimate reality, Brahman.
2. Yama’s Teachings: Yama, impressed by Nachiketa’s determination, imparts the knowledge of Brahman. He explains that the journey to understanding Brahman involves self-realization and inner awakening rather than external rituals.

Key Teachings About Brahman

1. The Nature of the Self: Yama reveals that the true self (Atman) is not the body, mind, or senses. Instead, it is the eternal, unchanging essence. This Atman is identical with Brahman, thus transcending the transient, physical world.
2. Om as the Sound of Brahman: The Upanishad emphasizes the significance of the sacred sound Om. Yama teaches that meditating on Om helps one realize Brahman, as Om is the symbol that represents the ultimate reality.

Metaphors and Parables

1. The Chariot Analogy: Yama describes the body as a chariot, the senses as the horses, the mind as the reins, the intellect as the charioteer, and the Atman as the passenger. This analogy illustrates how the disciplined control of the mind and senses leads to the realization of Brahman.
2. The Inverted Tree: Another vivid metaphor is the description of the cosmic tree with roots above and branches below. This inverted tree signifies that the material world is temporary and rooted in Brahman, the eternal source.

The Path to Realization

1. Detachment and Discipline: The Upanishad teaches that detachment from material desires and disciplined meditation are crucial steps towards realizing Brahman. Yama explains that those who conquer their desires and control their senses can perceive the inner self.
2. Fearlessness and Immortality: Yama emphasizes that realizing Brahman leads to fearlessness and immortality. The knowledge of Brahman helps one transcend the fear of death and understand the eternal nature of the self.

Two Paths

1. Path of Joy vs. Path of Pleasure: Yama contrasts the path of joy (Shreya) and the path of pleasure (Preya). The path of joy, which leads to Brahman, involves self-discipline and higher wisdom, whereas the path of pleasure, which involves indulgence in sensory delights, leads to ignorance and bondage.

By using metaphors, ethical teachings, and deep philosophical dialogue, the Katha Upanishad provides a profound exploration of Brahman’s nature and guides seekers on the path to understanding the ultimate reality.

Prashna Upanishad

The Prashna Upanishad reveals the concept of Brahman through a structured method of six profound questions posed by seekers to their guru, Pippalada. Each question delves into different aspects of cosmology, life, and meditation, gradually unveiling the supreme truth of Brahman.

Overview of the Six Questions:

1. Source of Creation:

• Question: What is the origin of the universe and beings?
• Answer: From Brahman, the supreme reality, emerged Prana (life force) and Rayi (matter), which together initiate the cycle of creation. Prana represents the vital energy that sustains life, while Rayi embodies physical matter.

2. Prana and Its Functions:

• Question: How many deities uphold a person, and which is the most significant?
• Answer: Many deities (senses and elements) support human existence, but Prana, the life force, is the foremost. Prana pervades and sustains all bodily functions, highlighting its significance as an aspect of Brahman.

3. Origin and Nature of Prana:

• Question: How is Prana generated, and how does it sustain life?
• Answer: Prana is born from Brahman, the supreme reality. It enters the body at birth and departs at death, symbolizing the connection between the individual self and the universal Self (Brahman).

4. Mind and Consciousness:

• Question: How does the vital energy interact with the mind and consciousness?
• Answer: Prana spreads throughout the body via the five main forms: Prana, Apana, Vyana, Udana, and Samana. These energies govern various bodily functions and are intertwined with the mind and consciousness, reflecting the pervasive nature of Brahman.

5. Meditation on Om:

• Question: What is the significance of meditating on the sacred syllable “Om”?
• Answer: Meditating on “Om” leads to the realization of both the lower (material) and higher (spiritual) realms. “Om” symbolizes Brahman, and through its meditation, one can transcend the physical world and achieve unity with Brahman.

6. The Ultimate Goal of Human Life:

• Question: What becomes of the individual soul after death?
• Answer: The fate of the soul depends on its knowledge and actions. Souls that have realized Brahman through meditation and knowledge attain liberation (Moksha), merging back into the supreme reality. Those who remain ignorant of Brahman continue in the cycle of birth and rebirth.

Key Concepts:

• Prana (Life Force): It is a vital energy that permeates all living beings, generated from Brahman, and thus signifies the omnipresence of the ultimate reality.
• Om: The sacred syllable represents the essence of Brahman and serves as a tool for meditation, aiding the seeker in achieving spiritual realization.
• Interconnectedness: The Upanishad emphasizes interconnectedness of prana.

Aitareya Upanishad

The Aitareya Upanishad is another significant text in the corpus of Upanishads, originating from the Rigveda. It presents an insightful view of Brahman (the ultimate reality) through a cosmogonic narrative and deep philosophical discourse. Here’s how it reveals Brahman:

Creation Narrative

1. Origins of the Universe: The Upanishad begins with a cosmogonic account, describing how Brahman, the Self-existent, desired to manifest and created the universe. This narrative emphasizes that everything in existence emanates from Brahman, and hence, it is the source and essence of all creation.
2. Manifestation Process: It describes the sequential creation of elements, life forms, and the human being, highlighting the idea that Brahman (as the singular reality) is inherently present in all aspects of the universe.

Human Beings and Brahman

1. Creation of Prana (Life Force): The text elaborates on how Brahman entered created beings as the Prana (life force), bringing them to life. This signifies that the essence of all living beings is Brahman.
2. Intellect and Self-awareness: The Upanishad discusses how Brahman, residing in the human body, bestows individuals with intellect and self-awareness, enabling them to seek and realize their true nature.

The Concept of Atman (Self)

1. The Individual Self as Brahman: The Upanishad reveals that the innermost essence (Atman) within each individual is Brahman itself. This aligns with the central Vedantic teaching that the true self is not separate from the ultimate reality.
2. Recognition of Atman: By recognizing the Atman as Brahman, one transcends the illusions of individuality and separateness, understanding the unity of all existence.

Higher Knowledge (Para Vidya)

1. Path to Realization: The Upanishad emphasizes higher knowledge, which involves the direct experience and realization of Brahman. This knowledge is said to free individuals from the cycles of birth and death, leading to liberation (Moksha).
2. Meditative Inquiry: It teaches that through meditative inquiry and contemplation, one can perceive Brahman within oneself and acknowledge one’s true nature beyond the physical and mental plane.

Identifying Brahman

1. Anandamaya Kosha (Bliss Sheath): The Upanishad discusses the blissful nature of Brahman, emphasizing that the realization of Brahman brings profound bliss and contentment, transcending material and emotional states.
2. Satyam Jnanam Anantam: It also describes Brahman as Satyam Jnanam Anantam (Truth, Knowledge, Infinity), underscoring its eternal and boundless nature.

The Aitareya Upanishad reveals Brahman through the narrative of creation, the nature of the self, and the means of attaining higher knowledge. It guides seekers to understand that their true self is not separate from the ultimate reality, leading to a profound realization of oneness with Brahman.

The Chandogya Upanishad is one of the principal Upanishads, part of the Samaveda, and is key in Vedantic philosophy. It explores the nature of Brahman (the ultimate reality or universal spirit) through a variety of dialogues and teachings, some of which illustrate the following points:

1. Tat Tvam Asi (Thou Art That): This profound Mahavakya (great saying) emphasizes the identity of the individual soul (Atman) with Brahman. This phrase, found in Chapter 6, tells us that our individual self is not separate from the ultimate reality.
2. Meditation on the Sacred Aum: The Upanishad speaks about Aum (or Om) as a cosmic sound symbolizing Brahman. Meditating on Aum is said to lead one to spiritual knowledge and realization of Brahman.
3. Dialogue Format: Much of the text takes the form of teacher-student dialogues. Through these conversations, the nature of Brahman is explained in a relatable and understandable manner.
4. Illustrative Parables: The text includes numerous stories and parables that reveal the qualities of Brahman. For instance, the parable of Svetaketu, where his father teaches him about the subtle essence that pervades everything, helps illustrate the pervasiveness and subtlety of Brahman.
5. The Universality of Brahman: The Upanishad speaks of the oneness of all beings, indicating that all of creation is a manifestation of Brahman. This concept helps in understanding that the divine is present in everything and everyone.

These teachings aim to guide individuals towards the realization of Brahman, transcending the material world and recognizing the unity of the self with the ultimate reality.

The Brihadaranyaka Upanishad, one of the oldest and most significant Upanishads, delves deeply into the nature of Brahman (the ultimate, unchanging reality) through intricate discussions and teachings. Here are some key ways in which it reveals Brahman:

1. Neti Neti (Not this, Not this): In Chapter 4.5.15, the Upanishad uses the method of Neti Neti to describe Brahman, emphasizing that it is beyond all descriptions and cannot be comprehended through sensory perceptions or empirical definitions. This method helps in understanding that Brahman is beyond all physical attributes and negates any limitations.
2. Aham Brahmasmi (I am Brahman): This is another Mahavakya found within the Brihadaranyaka Upanishad. It signifies the unity of the individual soul (Atman) with Brahman, indicating that the self is not different from the ultimate reality. This realization is essential to understanding one’s true nature.
3. Yajnavalkya’s Teachings: The sage Yajnavalkya plays a prominent role in elaborating on the nature of Brahman through his dialogues with various sages and his wife, Maitreyi. He discusses the imperishable nature of Brahman and states that knowing Brahman leads to immortality.
4. Atman and Brahman as One: Throughout the text, a central theme is the identification of Atman (the inner self) with Brahman, illustrating that the essence of individual consciousness is the same as the ultimate reality. This recognition eliminates the illusion of separateness and duality.
5. Meditative Practices: The Upanishad also discusses various meditative and contemplative practices that lead to the realization of Brahman. These practices are meant to guide the aspirant away from worldly distractions and towards inner knowledge.
6. Illustrative Dialogues: Similar to the Chandogya Upanishad, it employs dialogues between teachers and students to convey the abstract nature of Brahman in a more understandable manner.

By addressing the nature of existence, consciousness, and ultimate reality, the Brihadaranyaka Upanishad guides individuals towards the knowledge of Brahman – the eternal, infinite truth.

For a “Seeker” of understanding the Value of these important questions of life start becoming a “priority”, but there may still be obstacles to get answers.  (These notes are guided by Swami TV’s talks)

What is the meaning of Life?  What is the purpose of Life?
– Need to seek more “Alone time” and staying away from “distractions” of worldly interactions as much as possible, to allow quiet inquiry within.
– Know that the FALSE notions Binds and that the TRUTH FREEs.
– Pursuing “constant” daily, internal inquiry will help stay on the journey of discovery of Self.
– Once distinctions between TRUTH and FALSE, become clearer, the False naturally falls away, and there is more freedom and reduces pressure to “become” someone else.
– Then the “meaning and purpose” of life starts getting clearer. This also brings about “joy” in everyday life.
– The enquiry needs to start with enquiring into ONEself (easiest, and most accessible).  Not the ever changing “outer world” whose events one cannot control.

What am I doing?   Spending most of time with body driven basic activities. Mind driven activities by Raga/Dwesha only puts me in up/down cycles and binds.   Genuine assessment helps move beyond.
Why am I doing these? Past issues and future worries, Security of what? Am I still “becoming” something? for who?  Understanding, helps reduce “pressure” and start accepting “As IS”.

Guidance from appropriate Guru(s)?  Gurus give different insights at different times and level of students understanding. Am I stuck in understanding? Guru can help lift one out of a “stuck” state. Need to ask relevant questions to oneself and Guru. Choose appropriate Guru.
Earnest, ongoing review of the Sashtra?  BGita and 10 Upanishads.  Need to revisit again and again.
How are my Qualification improving?  Sadhana Chatustyam (Viveka, Vairagya, 6 Wealths (Shama, Dhama, Uparati, Titiksha, Shradda, Samadhanam), Mumukshutvam.

Most people are brought up in the traditional “Triangular State of Life” of Jiva, Jagat and Ishvara.
– Individual as a Jiva with Raga/Dwesha is buffeted by external events and driven by his “Desires” and “Becoming”  attitude
– Jagat is Nature with unfathomable variety and wonder of changes and beauty, but also natural shifts that are perceived as “disasters” by Jiva.
– Therefore Jiva seeks “external personified God” as a savior.
..

Basic ignorant Karma, turns into wiser Karma Yoga (bringing in Ishvara as Phala Datta, solidifying the Triangular format.
This remains firm in Bhakti Yoga, and lead to emotional and passionate (and joyful) expression in life but still a trapped and “dependent” existence.
– Is this just Tradition? Habbit? Vasanas?.  A belief system to pacify Jiva for short periods of time passed down generations.

Jagat has always been every changing, very mysterious, very complex, and yet very wonderful!  Is it Jiva’s avidya to seek pleasures from Jagat? Instead of understanding that joy comes from within?
Is it Jiva’s wild projection of a Personified Saguna Ishvara that distracts him from see the Nirguna Ishvara that is the vast “intelligence” behind the nature/prakriti?

Need serious inquiry to seek Freedom!!  and rise above the triangular format.
Develop Atma/ Anatma vichara.  A major quantum leap.

After intense vichara,   Jiva/jagat/Ishvara are now reduced to Unchanging Atma and the changing Anatma.  A Big step.
Is this Sankya philosphy of Purusa/ Prakriti?,  with multiple Atma (per individual being)?

See the Awareness (chit) embodying this particular body/mind complex and then extend the Awareness to all living beings as SarvAatma!
However, Is there still duality of Atma (all beings) and Anatma Jagat?
However,  Jagat is constantly changing (science – energy, vibrations, dark energy etc). So how is Jagat “real”?

……..
Jiva takes “snapshots” by “Naming a Form” in nature, that is of interest to him and gives it “reality”.
This exists (issness) as a “Transactional Reality”, for interactions by him or a few (not by all beings) and entirely dependent on his mind.
Such “dependent” reality Jagat is therefore just a “shadow” to the Atma and therefore it is called Mithya.  It is not an independent Reality!.

This leads to the understanding that Sarvatma or Brahman is the only constant, timeless reality.  and that Jagat borrows its existence from the avidya of Atma.

a) Everybody knows the “physical dimension ” of their existence.  It is the physical Body, and the outer world of objects that we sense, and experience.  This is measurable, quantifiable and experienceable.
b) We also have the “Psychological dimension” which is the mind, intellect, Ego etc.  This is the subtle body, which can be assessed through IQ tests, logic, ethics, morality etc.
c) Then we have the “spiritual dimension” which is a constant “witness/observer” of the frequent changes in the psychological mind and the physical body and its interactions with the rest of the world.
– this is the constant unchanging “light of awareness” which is ever present (from young to old age),
– and “shining” to enable all “experiences” to happen in its presence
– in which “understanding” can happen
– is always there in “Waking/ Dreaming/ Sleeping’ states, to know the “presence or absence” of experiences.
– this awareness is “You” always (siddha vastu) and does not require any action (sadhana) to arrive at it. Just a clear understanding with a prepared mind.
So “Discover it” and it will transform Life.

The classical Advaita Vedanta explains all reality and everything in the experienced world to be same as the Brahman. To Advaitins, there is a unity in multiplicity, and there is no dual hierarchy of a Creator and the created universe. All objects, all experiences, all matter, all consciousness, all awareness, in Advaita philosophy is not the property but the very nature of this one fundamental reality Brahman. With this premise, the Advaita school states that any ontological effort (proof of existence) must presuppose a knowing Self, and this effort needs to explain all empirical experiences such as the projected reality while one dreams during sleep, and the observed multiplicity of living beings. This Advaita does by positing its theory of three levels of reality, the theory of two truths, and by developing and integrating these ideas with its theory of errors (anirvacaniya khyati).

Shankara proposes three levels of reality, using sublation as the ontological criterion:

• Pāramārthika (paramartha, absolute), the Reality that is metaphysically true and ontologically accurate. It is the state of experiencing that “which is absolutely real and into which both other reality levels can be resolved”. This reality is the highest, it can’t be sublated (assimilated) by any other.
• Vyāvahārika (vyavahara), or samvriti-saya, consisting of the empirical or pragmatical reality. It is ever changing over time, thus empirically true at a given time and context but not metaphysically true. It is “our world of experience, the phenomenal world that we handle every day when we are awake”. It is the level in which both jiva (living creatures or individual souls) and Iswara are true; here, the material world is also true but this is incomplete reality and is sublatable (borrows existence from Brahman).
• Prāthibhāsika (pratibhasika, apparent reality, unreality), “reality based on imagination alone”. It is the level of experience in which the mind constructs its own reality. Well-known examples of pratibhasika is the imaginary reality such as the perception of a  snake  on a rope in the dim light conditions.

Advaita Vedanta acknowledges and admits that from the empirical perspective there are numerous distinctions. It states that everything and each reality has multiple perspectives, both absolute and relative. All these are valid and true in their respective contexts, states Advaita, but only from their respective particular perspectives. This “absolute and relative truths” explanation, Advaitins call as the “two truths” doctrine, with the example of light and darkness. From the sun’s perspective, it neither rises nor sets, there is no darkness, and “all is light”. From the perspective of a person on earth, sun does rise and set, there is both light and darkness, not “all is light”, there are relative shades of light and darkness. Both are valid realities and truths, given their perspectives. Yet, they are contradictory. What is true from one point of view, is not from another. To Advaita Vedanta, this does not mean there are two truths and two realities, but it only means that the same one Reality and one Truth is explained or experienced from two different perspectives.

There are three planes of existence according to classical Advaita Vedānta: the plane of absolute existence (paramarthika satta), the plane of worldly existence (vyavaharika satta) which includes this world and the heavenly world, and the plane of illusory existence (pratibhāsika existence).

The two latter planes of existence are a function of māyā and are thus illusory to some extent. A pratibhāsika existence, such as objects presented in a mirage, is less real than a worldly existence. Its corresponding unreality is, however, different from that which characterizes the absolutely nonexistent or the impossible, such as a sky-lotus (a lotus that grows in the sky) or the son of a barren woman. The independent existence of a mirage and the world, both of which are due to a certain causal condition, ceases once the causal condition change. The causal condition is avidya, or ignorance. The independent existence and experience of the world ceases to be with the gain of knowledge of Brahman. The nature of knowledge of Brahman is that “I am pure consciousness.” The self-ignorance of the jīva (individuated self) that “I am limited” is replaced by the Brahman-knowledge that “I am everything,” accompanied by a re-identification of the self with the transcendental Brahman. The knower of Brahman sees the one non-plural reality in everything. He or she no longer gives an absolute reality to independent and limited existence of the world, but experiences the world as a creative expression of pure consciousness. The states of waking (jāgrat), dreaming (svapna) and deep sleep (susupti) all point to the fourth nameless state turiya, pure consciousness, which is to be realized as the true self. Pure consciousness is not only pure existence but also the ultimate bliss which is experienced partially during deep sleep. Hence we wake up refreshed.

Why Maya?.  Why Maya the  manifestation of world, in immortal, nirguna Brahman?.

• Is it Brahman-NO,
• is it apart from Brahman-NO (dependent on Br, without Brahman, Maya cannot exist).

Question itself is wrong!  Maya itself is S, T causation.   Asking for cause is wrong question for causation itself (which is the dimensions of S, T, causation).

Similarly, Before big bang??  is not valid, because time is associated/starts with big bang itself.

As Ajnanis, there is this question, but no satisfactory answer possible

For Jnanis, there is no such question of Why..  It is just a WONDER and they enjoy it.

Chapter 13 of B Gita explains the Values that help purify the mind so that one can realize the truth of the Self.  Only when the importance (“the value”) of these Values is recognized, then a Vedanta student becomes a serious student.

This article expands on these values as a study guide.

Vedanta jnanam can be gained in either of the two different “way of life”. However, the general rule (by Adi Shankara) is that sannyasa is ideal to gain jnanam and exception is that you can remain in grahasthasrama and observe sadhana shad sambatti and gain moksa. Four factors/steps are needed for jnanam, Sravanam, Mananam, Shad sampatti, and Mumukshutvam.
Viveka and vairagyam samadhi Shadka sampatti can be acquired through grahasthasrama. grahasthasrama is ideal for Viveka Vairagya prapti. Andeven Mumuksutvam. All the three can be gained through grahasthasrama. In grahasthasrama alone there is scope for pariksa lokan karma titam. There is scope for experience, maturity, and experience for learning seeing the limitation of things. Therefore, 3 parts of sadhana shad sambatti can be gained through grahasthasrama. But Shamadi Shadka sambatthi is difficult (sama:peaceful mind, dama:sense control, Uparati:ceasing unneeded activities, titksha:endurance, shradda:faith on the journey, Samadhana:equanimity to opposites and what is). This primarily stands for non-extroverted mind, a relaxed mind a mind with concentration. In fact concentration can be taken as quality time in which I can do something serious. All these three are important for self-enquiry. There are many extroverted obstacles disturbing the mind (duties, responsibilities -leading to anxiety, distractions, etc) in grahasta ashrama, and hence sannyasa is ideal.

Some grahasta exceptions are possible (e.g. Janaka), who are able to remain non-extroverted and maintain focused enquiry into Vedanta vichara.

Vishesha jnanam is knowledge of specifics (objects,concepts etc) as mental thoughts (mana vritti). Samanya jnanam is understanding of underlying awareness consciousness (swarupa atma) that makes all mental thoughts possible.
Even a glimpse of this general awareness, existence principle is considered awakening (enlightenment) and has the ability to transform one’s understanding of the relationship to the world. With that basis of samanya jnanam (of pure awareness), it is easier to see the projection of the apparent worldly phenomenon that can create binding interactions.

Niddidhyasanam with this knowledge, helps dissolve the habitual vasana (tendencies) of body and mind, which leads to moksha freedom.

In this journey of discovery of “who am I”, the subtle thought “aham brahmasmi” also needs to be dropped to abide in the pure awareness, and that is “enlightenment”.

Jnani’s who have realized, may continue to “enjoy the mental experience” of atma ananda in deep nirvalpaka samadhi and thereby diminish any discomforts of Prarabda on body/mind.

All Vedanta texts culminate in the final teaching of the mahavakya Tat Tvam Asi (That Thou Art) or Aham Brahma Asmi (I am Brahman). The relationship between That and Thou has to be analyzed through 3 steps
1) Samanya adhikaranam:  Are all the words in the sentence referring to the same thing or do they refer to different things. Since we are discussing non-dual reality and that You are Brahman, then ultimately we are talking about one reality.

) Visheshana Vishesha bhava: Is the meaning of the words a noun- adjective relationship, substance (Lotus) and quality (blue). Or is it noun to noun? Ishvara (God) and Jiva (You) are one (connection to infinity). This noun (infinite Ishvara) to noun (limited Jiva) as a direct meaning excludes other names and forms,  that Ishvara (not Vishnu, shiva etc) are Jiva (you or me).  However, such direct meaning also has glaring contradictory qualities and are equitable (Ishvara are omniscient etc and Jiva as limited). Therefore, we need a 3rd step of investigating the implied meanings.
3) Lakshya (pointed/implied) lakshana (pointer/defn) bhava: What is the Tatpariya/intended and Implied meaning of That and This after discarding any “qualities” superimposed on them. Eg. that devadatta (young one from different city) is this (elderly, coming towards me). Any contradictory qualities (include space-time effected) are discarded and the intended meaning “person” is understood. Eg. That blue lotus (month ago in the pond) is this blue lotus (aged and in a pot). or Ganga river implies the same river whether it was a trickle in the Himalayas or flooding at the mouth in bangladesh.
So now analyzing the sentence Tat Tvam Asi. Tat is implying to Nirguna Brahman, pure consciousness without the upadhi of universe created by maya. Tvam – Nirguna Atma – Self Consciousness without the upadhi of body-mind-senses. Asi – The Consciousness substram is non-dual, one without a second, the same. The sentence is before the universe was manifested it was one existence without a second.

However, Nirguna brahman is beyond language of words. Soa word (written on spoken) has a direct meaning (through pratyaksha pramana through vachya artha), it must refer to something within this manifested union with this universe ( created by maya), it could be the cause of the universe Ishvara, because cause and effect are manifestations in the same order of reality. The range of a language can only indicate manifested cause and effects and therefore it can only directly denote Ishvara, as saguna Brahman. However Ishvara (all pervading, etc) and Jiva (limited, insecure) can never be equated. So there has to be deeper meaning to the words.

The vedas use a variety of strategies to reveal something which cannot be revealed by language with the hope that we intuitively will understand what is being pointed to, intentions of the words (Tatparya) . e.g.
1) neti neti (not this not this) if you cannot directly say what it IS, you can you can say what it is NOT. So nirguna Brahman can be expressed by neti neti (not doer, enjoyer etc)
2) use adhyaropa apavada superimposition and removal of qualities and attributes (e.g. all pervading Ishvara, limited Jiva “attributes/qualities” etc).
3) use paradoxical language to describe something beyond normal language a) greater than the greatest (e.g. space-like), b) smaller than the smallest (space like) c) further than the furthest d) nearer than the move nearest e) it moves but it moves not (all pervading space like) f) independent of space-time etc. and with the hope that we will understand what the paradox points towards. Words can only take us to the edge of knowledge.
4) Lakshana – intuitive understanding (lakshya artha) of the implied meaning of the words is the way to understand the equality of Brahman Consciousness and Atma Consciousness. It is the same non-dual Consciousness.

The differences will continue to “appear” to us in the transactional reality, but intuitively we understand that there is only one underlying reality, Consciousness. So just BE in that understanding.

Process to understand Tatvamasi  (THAT IS THIS)

I as Jiva is THIS, and the world, jagat is THAT (out there). So there is no direct clarity/understanding of one-ness, needs deep and subtle enquiry.
Enquiry starts with me the Jiva, as it is easiest to access and

From Drk-Drshya Viveka, we understand the subject/ object relationship, and discard what is observed, and continue to investigate the subject, who am I. Even at the level of witness thought of the mind, there is duality of witnessing subject and thought movement in the mind. But mind itself is an appearance and object too. For complete non-duality, one needs to understand the Beingness and Knowingness that is beyond any thoughts contained in the mind. This is transcending the mind and abide in that understanding. So just BE.

a) Prajnanam Brahma. (Rg veda) Brahman is consciousness. This is classified as Definitional mahavakya (Lakshana vakya)
b) Tattvamasi (Sam Veda, Ch Upa) ),  Instructional mahavakya (Upadesha vakya)
c) Aham Brahmaasmi (yajurveda – Br upa), I am brahman. that is what I realize. (Anubhava vakya,)
d) Ayam atma brahma (Atharva veda, Mandukya Upa), this very self is Brahman. A This is the state of realization. (nusandhana vakya)

Ref: Vedanta Sara verses 168 onwards.

a) Some statements say realization can happen in the mind only, others say mind cannot understand Brahman.
b) What is enlightenment?
c) What is knowledge of Brahman?  What is Knowledge in wider terms

Different approaches by religions to understand the truth.
God oriented religions – Christianity, Islam, etc  – weakness because of Belief / Faith approaches, based religions.  (dont ask from proof). effort to demonstrate existence of god. Practice is rituals, devotional bhajans, celebrations as servants of God.
Self enquiry based religions –  strong point is  “I exist”, weakness – I am limited with all kinds of issues.  Practice is meditation and enquiry.
Vedanta has both approaches.  by saying Brahman is You and You are Brahman, it takes the advantages of both paths and excludes the disadvantages of both. It takes the certainty of “I exist”, I am Consciousness  (independent of body /mind and space-time). it then expands it to “infinity of brahman” as one Consciousness/Awareness.  Space-time are in Awareness (playground of maya).