Hari OM
'Text-days' are for delving into the
words and theory of Advaita Vedanta.
TATTVABODHAH.
[You are reminded that reviewing the
previous week's posts will become essential as the meanings of the Sanskrit
terms may not be repeated. There may come additional or alternative meanings,
but all should be noted. As study progresses, the technical terms must
necessarily become 'second nature' to the student. When the Sanskrit is used,
the translation will fall easily into place - or likewise, if the English is
used, the Sanskrit term must easily come forwards.]
Please revisit THIS post and chant the mangala-charana. Please use the
TattvabodaH label to access all posts relevant to this text.
The Self is known to Itself, by Itself. This is the implication of
satchitananda. The part of us which is ever-present and unchanging; the
awareness which is the substratum for all experience. All that has 'variance'
and takes part in the experiences is nothing but the ego-self, which becomes
attached and dependent on the experiences and forgets the Self from which it
arose.
Thus the Guru of TattvabodaH introduces his shishya to the fullness,
which is to be researched through the avenue of correct inquiry and application
of the various 'formulae' provided, in order to make That Condition of Fullness
his own.
Every text, indeed every maarga (path) within the four yogas of
"Hinduism" (more correctly referred to as sanaatana dharma), points
to That One Glorious Truth. It is even recognised by other doctrinal systems,
though given different names; Holy Spirit, Allah, Hu, Manitou, The Dreaming…
Not all will have the same intellectual understanding or rigour of research and
explanation, but all do recognise that there is an unmanifest power behind all
of creation and that the attempts of giving description or form to such is
really beyond us. Thus we have the development of a "God" concept. It
is provided for we mere humans to have something to grasp onto and raise
ourselves up.
Thus, in the manifest world, the world we currently know, what is
the arrangement? How does Vedanta describe it? Let us begin at the largest end.
The Universe.
 |
यथा ब्रह्माण्ड तथा पिण्डाण्ड
As the macro, so the micro |
There are three aspects of life. जीव /jiiva - the individual (soul); जगत् /jagat - the world (Earth and all it presents); ईश्वर /iishvara - the 'Creator/God'. Philosophically there are two other
terms used now; for jagat we think of it as macrocosm and for jiiva we think of
it as microcosm. Macrocosm will be referred to also as ब्रह्माण्ड /brahmaanda - totality. Of that total the individual is a part, the microcosm, which will be
referred to as पिण्डाण्ड /pindaanda. The Sanskrit words literally mean 'big lump' and
'small lump'. Think of a large lump of clay, from which the potter removes a
small lump to form into different things. Seeing how the small arises from the
larger lump is relatively simple, however the clay itself must have a 'cause',
a source of origin. That is to say both must have a cause. Of what is
everything made?
It might be useful here to give a thumbnail recap of the text
so far to demonstrate the thought-flow.
It began with an introduction and the declaration that 'we will now
explain how to properly conduct an enquiry into Reality'. To discover the
Reality, what is the method - tattva-viveka-prakaara - in order that moksha can
be attained. Who is qualified for this? The adhikaari, one who has made
preliminary enquiries and who has now understood the need to become focused and
determined in his or her personal search. Then we had three sections; first on
saadhana chatushtaya, then on enquiry, and then on the what of enquiry (i.e. what again is the purpose here?) - that
there is only One Truth and all else which we perceive is false. Student asked
question of what exactly is this 'aatmaa'; attempts were then made to give a
simple description of the indescribable through a process of telling what the
Self is not and how it is understood through the three states of consciousness.
For a truly advanced student, this explanation alone would provide, perhaps,
the revelation required for moksha. However, majority seekers are still at the
early stages so an explanation of current condition is required. Thus we have
an exploration of the panchakoshas and there is mention of the panchabhuutas -
the five elements. These elements are about to be explored in their different
manifestations.
It is here that we discover the very ancient thinking on matters of
biology, physics and chemistry; bear in mind that there were none of the
instrumentations we have in our times. The Sanskrit word अनु /anu is, to all
intents and purposes, the atom. This was all discovered through intellectual
power.
Thus, till now, the discussion has been in relation to the
jiiva/microcosm. The Guru now shifts focus to the jagat/macrocosm. We shall
look at the Sanskrit and chant with next post; the aphorism to begin this
section is short; "Now we shall explain
the evolution of the twenty four factors." What factors are being referred to? All those
previously mentioned. Check back and see!
Five elements
Five karmindriyas
Five praanas
Five jnaanindriyas
Manas )
Buddhi )
Chitti ) collectively, 'antaH kaarana' - referred to in context of mind and intellect
Ahankaara )
In actual fact there is a twenty-fifth factor, that being avidya
(ignorance) as being part of the effects; however it is not included due to the
fact that it is actually beginningless. Remember that ignorance exists until
knowledge removes it. Once knowledge is present, ignorance cannot return. The
fact it can be negated makes it part of the factors which make up the world but
we cannot determine its cause therefore it is not counted in this list.
Thus, in this opening aphorism, the Guru indicates an adjustment of
focus for his teaching. Whilst looking at this list we may think that again the
individual only is being addressed, but we now have to start thinking
'universally'. The individual body is but one of infinite numbers and all have
a subtle body, which have the potential to merge and then at the total level,
we will find the causative factor for the manifest world which is called as माया /maayaa (generally written as Maya). As much as the list of factors is applied
to the microcosm, it is also applied to the macrocosm thus showing a direct and
qualitative connection between the two. This is not directly referred within
the text itself, but here we note that such texts were written for students who held
a certain amount of prior knowledge of certain concepts and who would be
familiar with certain terms. As adjunct, then, the following is provided.
More terms and concepts to note;
Consciousness, conditioned as "I"-ness, at pindaanda level is
referred to as aatman and Consciousness/"I"ness at brahmaanda level
is referred to as Brahman. It is very important to understand that
Consciousness remains one constant here; only the nomenclature is different
according to viewpoint for as long as we remain in our separated condition.
Additionally, it is important to recognise that even at level of Brahman, there
is implication of some conditioning, as in the "I"dentification. We
came to know of pindaanda "I"ness in relation to the gross body as
vishva (waking), to the subtle body as taijasa (dream) and to the causal body
as prajna (deep sleep/ignorance). At the brahmaanda level the "I"ness
manifests as विरात् /viraat (gross), हिरण्यगर्भ /hiranyagharba (subtle) and Maya at causal level.
Another name given which can be applied to all three of the macrocosmic states
is Iishwara.
From here, then, the Guru tells that there will be an exploration of
how jagat and jiiva evolved. Only two things are un-evolved, that is to say,
can be found to be beginningless. All else having a beginning, we must find
from where and it is logical to think we must start with the beginningless. The
two things are Brahman and Maya. What is their relationship? Are they equal? Is
one dependent on the other?
A}an<
caNywa }an< mayameta< vdiNt te,
