Knowledge of non dual brahman or atman
Vedanta vidya is one and the same as brahma vidya or atma vidya.
The purport of vedanta, the upanisad bhAga of vedas, deals with the reality of the self, the universe and the lord ishvara.
That the self, universe, lord ishvara, is all but one non dual reality, is the message of vedanta.
Vedanta gives knowledge of Brahman.
Brahman is the all pervading, nameless, formless, reality, which is of the nature of satchitAnantha,
or all pervasive existence consciousness, limitless existence consciousness.
The knower, known, knowledge all have their reality in what IS, which is, atma.
Atma or oneself alone is this non dual brahman.
This non dual Brahman alone, is the lord isvara , the one who in the beginning of the cycle of creation, imagined, desired and manifested as all that is here. We appreciate the universe in multifarious names and forms, as in facts orders.
When we say manifestation here it is like manifestation of pot or wave. The cause clay undergoes no change and is manifest as pot. Pot has no existence other than the clay which is nameless formless. Clay is satyam, pot is mithya. Wave is mithya where water is satyam.
Here brahman is satyam and the brahman who desires and manifests as all that is with various names and forms is saguna brahman. The sagunatvam is mithya, the manifestation is mithya. The reality of brahman is nameless formless consciousness.
There is the physical order, the biological order, the chemical order, the physiological order, the psychological order and so on.As the orders is how isvara is manifest, isvara is the cause. Who is this isvara, the vastu, is none other than brahman alone. The all pervading brahman, the consciousness, the oneness.
The benefit of this knowledge is not other than oneself. Oneself being the whole, being non dual, being of the nature of existence consciousness limitlessness.
What is the seen, the seer, and the knowledge of what is seen, is pervaded by the self. When we see, I the seer am, the seen is, the AM and IS are the svarupa of oneself, brahman the all pervading self I am, is the purport or message of vedanta.
The knower of atma, sees only non duality, what is seen, and the seer, all , is one, non dual atman, is the knowledge which is ones own, for a gnani. The jnani is in fact brahman, is in fact isvara, is in fact all that is here.
All the lokas are the jnani alone, all its beings are the jnani, the self the brahman.
Removal of obstacles
Above was a description of knowledge as revealed by the guru, the vedanta parampara, the vedas, being a means of knowledge.
Due to beginingless ignorance, the self, oneself considers as karta and bhokta, doer and enjoyer.
The mind is subject to likes and dislikes.
When a person comes in contact with an object or learns of an object, there is a like or dislike associated with it.
As a results, a person either desires the object, or desires to extricate oneself, from the object, person or situation.
To achieve that, the person undertakes an action, and is the doer of actions.
Per his or her actions, the lord, isvara, gives the results of the actions.
The result is taken by the person, it may either be as expected, less than expected, or more than expected, based on the karma and the prArabdha karma of the person.
An intelligent man, develops viveka, that this cycle of action and result, keeps oneself bound to likes and dislikes, and the results enjoyed even if more than expected, are always temporary and time bound, as well as the happiness experienced has gradations, and is limited.
Learning of the possibility of wholeness, and limitlessness, of immortality, or of the freedom from ignorance, or freedom from this cycle of likes and dislikes, a person becomes desirous of moksa, which is freedom from likes and dislikes and the cycle of doership and enjoyership, to which one is bound.
Desiring for freedom, the bhagavad gita is available for mumuksus, as a moksa sastra, given by lord krishna , to arjuna, in the form of a dialog in the middle of the battle of kurukshetra.
The message of krishna is two fold, one is karma yoga, and other is jnana yoga.
On what is jnana yoga, we talked about in the first section, here we briefly discuss karma yoga.
Karma yoga, has two components, It is a sadhana. It is a way of living, which leads to adhikartvam, which is essentially a mind, that can absorb the knowledge and gain this freedom that one is seeking.
The two components or karma yoga are
a. YogaH karmasu koushalam
b. Samattvam yoga uchyathe
karmasu koushalam means, the person sees a value for dharma, for righteousness, and for values, in order to lead a harmonious, non rubbing life, while undertaking all dharmic pursuits, based on ones desires born of likes and dislikes, as long as the desires are legitimate. So this is a grhsta (householder, married person) seeking a family children wealth etc. , both the ends and the means being dharmic, being righteous.
This is a form of worship to the lord, and pleases the lord, as one is committed to the lord, who is present and manifest in the form of dharma, or universal order or harmony.
Samattvam refers to isvara arpana and prasada buddhi.
This means dedicated the actions I perform, to the lord. Although I am performing for the sake of my benefit, I understand, appreciate and adore the very presence of the lord in the form of my own abilities, intelligence, and the environment and help lord provides, in order for me to undertake actions.
When the result comes, here also , I appreciate the result as coming from the lord, based on the order of karma. So here whatever be the results, I appreciate the lord in the results, as prasAda, there is a degree of sameness. I may feel happy or not so happy about the results, but there is a certain non reactiveness, and instead, a right response , as either in the form of an understanding, a form of re-prioritization of ones desires, a form of practicality, or a learning on how to perform the action better, as and when I appreciate the presence of isvara in the result, by appreciating the fact of the results being a prasAda.
Through this way of living a life of a karma yogi, I gain the relative freedom from my own likes and dislikes, and gain a mind, that can ultimately cross over all likes and dislikes, and see the fact of oneself, as the divine, all pervasive, consciousness, the whole.
Vedanta vidya is one and the same as brahma vidya or atma vidya.
The purport of vedanta, the upanisad bhAga of vedas, deals with the reality of the self, the universe and the lord ishvara.
That the self, universe, lord ishvara, is all but one non dual reality, is the message of vedanta.
Vedanta gives knowledge of Brahman.
Brahman is the all pervading, nameless, formless, reality, which is of the nature of satchitAnantha,
or all pervasive existence consciousness, limitless existence consciousness.
The knower, known, knowledge all have their reality in what IS, which is, atma.
Atma or oneself alone is this non dual brahman.
This non dual Brahman alone, is the lord isvara , the one who in the beginning of the cycle of creation, imagined, desired and manifested as all that is here. We appreciate the universe in multifarious names and forms, as in facts orders.
When we say manifestation here it is like manifestation of pot or wave. The cause clay undergoes no change and is manifest as pot. Pot has no existence other than the clay which is nameless formless. Clay is satyam, pot is mithya. Wave is mithya where water is satyam.
Here brahman is satyam and the brahman who desires and manifests as all that is with various names and forms is saguna brahman. The sagunatvam is mithya, the manifestation is mithya. The reality of brahman is nameless formless consciousness.
There is the physical order, the biological order, the chemical order, the physiological order, the psychological order and so on.As the orders is how isvara is manifest, isvara is the cause. Who is this isvara, the vastu, is none other than brahman alone. The all pervading brahman, the consciousness, the oneness.
The benefit of this knowledge is not other than oneself. Oneself being the whole, being non dual, being of the nature of existence consciousness limitlessness.
What is the seen, the seer, and the knowledge of what is seen, is pervaded by the self. When we see, I the seer am, the seen is, the AM and IS are the svarupa of oneself, brahman the all pervading self I am, is the purport or message of vedanta.
The knower of atma, sees only non duality, what is seen, and the seer, all , is one, non dual atman, is the knowledge which is ones own, for a gnani. The jnani is in fact brahman, is in fact isvara, is in fact all that is here.
All the lokas are the jnani alone, all its beings are the jnani, the self the brahman.
Removal of obstacles
Above was a description of knowledge as revealed by the guru, the vedanta parampara, the vedas, being a means of knowledge.
Due to beginingless ignorance, the self, oneself considers as karta and bhokta, doer and enjoyer.
The mind is subject to likes and dislikes.
When a person comes in contact with an object or learns of an object, there is a like or dislike associated with it.
As a results, a person either desires the object, or desires to extricate oneself, from the object, person or situation.
To achieve that, the person undertakes an action, and is the doer of actions.
Per his or her actions, the lord, isvara, gives the results of the actions.
The result is taken by the person, it may either be as expected, less than expected, or more than expected, based on the karma and the prArabdha karma of the person.
An intelligent man, develops viveka, that this cycle of action and result, keeps oneself bound to likes and dislikes, and the results enjoyed even if more than expected, are always temporary and time bound, as well as the happiness experienced has gradations, and is limited.
Learning of the possibility of wholeness, and limitlessness, of immortality, or of the freedom from ignorance, or freedom from this cycle of likes and dislikes, a person becomes desirous of moksa, which is freedom from likes and dislikes and the cycle of doership and enjoyership, to which one is bound.
Desiring for freedom, the bhagavad gita is available for mumuksus, as a moksa sastra, given by lord krishna , to arjuna, in the form of a dialog in the middle of the battle of kurukshetra.
The message of krishna is two fold, one is karma yoga, and other is jnana yoga.
On what is jnana yoga, we talked about in the first section, here we briefly discuss karma yoga.
Karma yoga, has two components, It is a sadhana. It is a way of living, which leads to adhikartvam, which is essentially a mind, that can absorb the knowledge and gain this freedom that one is seeking.
The two components or karma yoga are
a. YogaH karmasu koushalam
b. Samattvam yoga uchyathe
karmasu koushalam means, the person sees a value for dharma, for righteousness, and for values, in order to lead a harmonious, non rubbing life, while undertaking all dharmic pursuits, based on ones desires born of likes and dislikes, as long as the desires are legitimate. So this is a grhsta (householder, married person) seeking a family children wealth etc. , both the ends and the means being dharmic, being righteous.
This is a form of worship to the lord, and pleases the lord, as one is committed to the lord, who is present and manifest in the form of dharma, or universal order or harmony.
Samattvam refers to isvara arpana and prasada buddhi.
This means dedicated the actions I perform, to the lord. Although I am performing for the sake of my benefit, I understand, appreciate and adore the very presence of the lord in the form of my own abilities, intelligence, and the environment and help lord provides, in order for me to undertake actions.
When the result comes, here also , I appreciate the result as coming from the lord, based on the order of karma. So here whatever be the results, I appreciate the lord in the results, as prasAda, there is a degree of sameness. I may feel happy or not so happy about the results, but there is a certain non reactiveness, and instead, a right response , as either in the form of an understanding, a form of re-prioritization of ones desires, a form of practicality, or a learning on how to perform the action better, as and when I appreciate the presence of isvara in the result, by appreciating the fact of the results being a prasAda.
Through this way of living a life of a karma yogi, I gain the relative freedom from my own likes and dislikes, and gain a mind, that can ultimately cross over all likes and dislikes, and see the fact of oneself, as the divine, all pervasive, consciousness, the whole.
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