Split and Pair

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 TattvabodhaH label to access all posts relevant to this text.

The chanting and suutras for today's post were given last week. The tamas aspect of Maya results in the production of matter. Creation of the five elements - more properly referred to as the Five Great Elements (pancha-mahaa-bhuutaaH) - of which the entire world as we currently understand it is made. It was said that there was a divide and share mechanism of the elements, resulting in a significant variety from their combination…. Remember this has been thought about by the Rsis of at least six thousand years past, without the aid of microscopes or any such equipment. Pure intellect arrived at these conclusions.

Having moved from their tanmaatra (subtle/nascent) state, the elements move into the realm of the gross and in doing so loose some of their purity. It is said, therefore that:

SPACE =	½ space	⅛ air	⅛ fire	⅛  water	⅛  earth
AIR         =	½ air	⅛ space	⅛ fire	⅛  water	⅛  earth
FIRE     =	½ fire	⅛ space	⅛ air	⅛  water	⅛  earth
WATER=	½ water	⅛ space	⅛ air	⅛ fire	⅛  earth
EARTH=	½ earth	⅛ space	⅛ air	⅛ fire	⅛  water

Note that the concept of molecules and atoms, as such, was not there; yet the thinking was that there were tiny particles (anu) and that there was some form of interaction - which we know today as chemical bonding. This chart can be represented pictorially also…

Tamo-guno is characterised by inertia. That which cannot know itself or illumine another is inert. The elements having been grossified, are mere matter, without sentience, but are now available to the senses for perception. The permutations of these form the gross world, including the body. The food we eat contains starches, proteins and chemicals - EARTH; it has WATER content; has its own, but is also processed by, HEAT (fire); there is always an element of AIR there and the food may have SPACE between its molecules as well as occupying space as its formed unit.  Even thought water in its purest form is colourless, odourless, tasteless, we know that from different sources, it tastes of the place of its origin and may well have an odour… the body has heat, consists of much water and has spaces as well as occupying space, there is air and the organs and bones are made of 'earth'… The gross body cannot work without the subtle body. When the subtle leaves the gross, the latter disintegrates and returns to its component elements.. "dust to dust". Death is merely a movement in time of an object from one state to another.

All gross bodies have the same gross elements; no body can claim to be other - all differences at gross level are superficial. If this is understood, then all conflicts due to caste, creed, colour, gender and so on would end.

Thus, this section concludes, there is identity between the micro and the macro. That which we see and touch and smell and taste and hear is nothing more than a gross manifestation on the individual level (pindanda) of that which exists, albeit at a much greater subtlety, within the total, univeral, level (brahmanda). The classic example, thought limited by being only within the gross, is that of the ocean and the waves. The waves and the ocean are not separate - their Truth is water only and water they will always be.

William Blake's words fit this sentiment beautifully; "To see the world in a grain of sand and heaven in a wildflower; hold infinity in the palm of your hand and eternity in an hour."

Tanmaatras - Elemental

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.

Brahman associated with Maya is Iishvara. Brahman is pure and untainted and remains ever the same. Thus, in Vedanta, we do not use Brahman nomencalture when referring specifically to 'creation'; that is when we use Iisvara name. As we progress in our philosophical understanding, just as in chemistry or any science, the technical 'names' are indications of specific conditions so it is important to be reminded at this stage that TattvabodaH is about this exactly. Naming and classifying. Therefore, be clear, Iisvara is the closest representation of that which most people refer to as "God". What is more, Iisvara is itself a 'creation' as a result of Brahman being superimposed by Maya. We saw that Maya is considered to be of the nature of the trigunas. These subtle substances, concepts, of pure, muddied and rotten, are the substratum of Maya from which arise the 'substances' of creation. In this way, understand that Maya is thus recognised as the causative factor and the world is the effect. Nothing of Maya is sentient. Important point. Everything of Maya is insentient, inert; pure matter.  The dynamism which is found in 'life' is Brahman working through matter. In doing this, Brahman becomes Iisvara.

The awareness, the knowledge principle from which everything arises, is the sattva guna; the active principle which stirs and agitates to bring about matter is the rajo-guna; the matter which results is inert and therefore is represented by the tamo-guna.

The 'creation process' is now given. (Note that two suutras are being given today, as explanation is combined.)

Evolution of the Five Elements.

तत आकाशः संभूतः। आकाशाद् बायुः।

वायोस्तेजः। तेजस आपः। अद्भ्यः पृथिवी।

tata aakaashaH saMbhuutaH. aakaashaad baayuaH.

vaayostejaH. tejasa aapaH. adbhyaH pR^ithivii.

"From that (maayaa), space was born. From space, air. From air, fire. From fire, water. From water, earth."

एतेषां पञ्चतत्त्वानां मध्ये आकाशस्य

सात्त्विकांशात् श्रोत्रेन्द्रियं।

वायोः सात्त्विकाशात् त्वगिन्द्रियं संभूतम्।

अग्नेः सात्त्विकाशात्चक्षुरिन्द्रियं संभूतम्।

जलस्य सात्त्विकाशात् रसनेन्द्रियं संभूतम्।

पृथिव्याः सात्त्विकाशात् घ्राणेन्द्रियं संभूतम्।

saattvikaaMshaat shrotrendriyaM.
vaayoH saattvikaashaat tvagindriyaM saMbhuutam.
agneH saattvikaashaatchaxurindriayaM saMbhuutam.
jalasya saattvikaashaat rasanendriyaM saMbhuutam.
pR^ithivyaaH saattvikaashaat ghraaNendriyaM saMbhuutam.

"Amont these five great elements, out of the sattvic aspect of space the organ of hearing, ear, evolved. From the sattvic aspect of air the organ of touch, skin, evolved. From the sattvic aspect of fire the organ of sight, eye, evolved. From the attvic aspect of water the organ of taste, tongue, evolved. From the sattvic aspect of earth the organ of smell, nose, evolved."

The process of creation is from subtlest to most gross. We measure subtlety by the ability of a thing to pervade something else. The more pervasive an object, the more subtle it is said to be. The lesser the number of qualities, the subtler it is. Truth (Brahman) is the most subtle of all things and beyond the measurement of any available instrumentation… [CERN's LHC is doing its best! However, even that is only able, by design, to measure matter. Brahman + Maya = Iisvara remain beyond the realm of matter, according to Vedantic understanding.]

Equally, these 'substances' arising from the trigunas are, at this stage, nothing more than concept. They are not yet manifest ( /avyakta) and therefore are what may be referred to as nascent elements, or in Sanskrit, तन्मात्राः /tanmaatraaH.

Within each also lies the nascent property with which they are associated. Ether (space) is the subtlest of all, having the fewest qualities and is associated with शब्द /shabda - sound. Next we have air, having a few more qualities; it is able to contain sound, which belongs to its 'senior' but, additionally, is associated with स्पर्ष /sparsha - touch. We can both hear and feel air. Next is fire. Here it is called tejas, which is actually a reference to flame. Another term which will arise and be used interchangeably is अग्निः /agni. Agni of course has the quality of sound and touch, but also is associated with रूप /ruupa - form (hence the reference to flame in the suutra). Water, aapaH, is still less pervasive and has all the preceding qualities but now we can add रसः /rasaH - taste - to our list. Some may think that water is tasteless… if you drink from anywhere else in you country or the world, you will find that water absolutely can taste different! What is more, only through water/moisture are we able to taste - it why we have saliva. Finally we have earth, the grossest element and having all four preceding qualities plus its own, which is गन्ध /gandha - smell. This chart displays this idea more readily than text.

The upadaana karana is never different from that which it creates, thus all the qualities which are Maya pervade all the five elements; that is to say, all these tanmaatra are with sattva, rajas and tamas also - in the same way that every one of holds the qualities of our forbears (genetics). In this way, we can understand that the nimitta karana must also be present, for without 'the potter' this 'pot' would not have been made. Truth, therefore, is associated and pervades absolutely everything that we perceive.

The five elements, having arisen within Iisvara albeit only in concept form... What are they? First we find that the sattva guna at work, in the most subtle range, upon the tanmaatras. Before awareness kicks in, there is the precursor to awareness, the essence of something with which, and of what, to become aware. We require equipment with which to process the awareness at all its levels. Thus, the sattvic aspect of the tanmaatras manifesting is the antaH karana; the four-part mind 'tool'. This we shall see next week.

Subtle Exploration

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 Subtle Body - suukshma shariira - is next taken up for a little more exploration and understanding.

सूक्श्मशरीरं किम्

अपञ्ची-कृत-अपञ्च-महाभूतैः कृतं सत्-कर्म-जन्यं

सुख़दुःख़ादि-भोगसाधनं पञ्चज्ञाने-न्द्रियाणि पञ्चकर्मे-न्द्रियाणि

पञ्चप्राणादयः मनश्चैकं बुद्धिश्चैका एवं सप्तद्शकलाभिः

सह यत्तिष्ठति तत्सूक्ष्मशरीरम्।

suukshmashariiraM kim

apa~ncii-kR^ita-apa~nca-mahaabhuutaiH kR^itaM sat-karma-janyaM

suKaduHKaadi-bhogasaadhanaM pa~ncaGYaane-ndriyaaNi pa~ncakarme-ndriyaaNi

pa~ncapraaNaadayaH manashcaikaM buddhishchaikaa evaM saptadshakalaabhiH

saha yattiShThati tatsuuxmashariiram.

"What is the subtle body  ?"

"That which is composed of the five great elements which have not undergone grossification, born of the good actions of the past, the instrument for the experience of joy, sorrow and so on, constituted of seventeen items, namely the five sense organs, the five organs of action, the five praanas, the mind and the intellect; this is the subtle body."

The subtle body is that part of our existence which governs the physical (the 'gross') and pervades all parts of the sthuula shariira. Having continued the enquiry with the student's simple 'what is…' format, the Guru expounds, first, the substance, then the cause and then the manifestation of the suukshma shariira.

The five great elements, (recall them by Sanskrit names, aakaasha, vayu, agni, jal and prithivii), in their nascent (unmanifest and unadulterated) form are referred to as the tanmaatras. Absolutely everything which manifests in the world, from the grossest to the subtlest of the subtle, are made up of these in there endless permutations and combinations. The suukshma shariira is made up of the unformed elements, the Guru now states. They are called subtle because they cannot be perceived by any of our senses. The suukshma shariira is the presence which knows itself, yet is still separate, insofar as it cannot know another - it can see the body of the other, hear the other, smell the other, touch the other - but it cannot be the other nor know it beyond those things. Its subtleness is limited to the gross body which binds it. By this also, it is when the subtle body leaves the gross body (death) that it reveals the presence and essence of 'life'.

In all of creation, there are threads of existence, each carrying its own 'story' throughout the entirety of time until that moment of 'Realisation' and it returns to source. Each of these is referred to as the jiva (when embodied) or the aatmaa (when 'on hold'). The history of each jiva is its karma, that spiritual accounting of all actions, thoughts and experiences. Thus the subtle body (jiva) is karmajanyam...born of the consequences and subsequent 'balance' in the karma account.

If we have a positive balance, a predominance of 'brownie points', we are likely to have a higher birth. If, for some time, there is a deficit balance, a predominance of 'black marks', then we find ourselves paying out the debt in one of the lesser births, be it animal, vegetable, or mineral. For this reason alone, it becomes clear why we ought to be careful of all existences - all of it is us only! Be not flippant about it. All substance mixes and matches and re-emerges as something 'new' but containing only what has always been. The births, be they high or low, are to provide an avenue for the aatmaa to exhaust all the karma; however this comes with the difficulty that, by being born into each birth, we have to deal with the oncoming experiences and reap yet more karma from them - भोग जन्म /bhoga janma, the life of enjoyments - 'enjoyments' here simply meaning experiences. It is, however, only within the human body that the jiva has the opportunity to work on the karma balance, to add or subtract by choice even within the limitations of what is given from the current balance - योग जन्म /yoga janma, life of The Path.

Thus it is said that there is 'sukha-dukha bhoga-saadhanam'; the subtle body also has the mind and the intellect as part of its makeup and it is here that we experience the joys and sorrows and all the other swings and roundabouts of life - and it is here that we can take them or leave them.  The body feels no pain or honour when pricked or garlanded, respectively. It is the mind which recognises this. "Oh" someone cries "but that is a matter of chemistry!" This is why the Guru now says that there are saptadashakalaaH, seventeen parts which make up the suukshma shariira. Complex! There are the pancha-jnaan-endriyani, the five faculties of knowledge. That is to say, the instrumentation we have for gathering information and processing it. True, there is chemical reaction going on in within the nervous system and the various cells of the body which carries messages to the brain. Vedanta does not deny the science! The subtle point here though, is who or what 'knows' and names the joy or the sorrow, the hurt or the pleasure? The chemical reactions are there, no doubt, but even those are gross in nature. It is the reaction to the messages which falls within the realm of the subtle body. Without that presence, chemistry holds no value; in the deep sleep state, or a state of unconsciousness, the mind-intellect are temporarily ceased in their functioning, with no experience of the world and all manner of things can be done to the body in this state. Mind and intellect alone identify and quantify experience at all levels.

Then there are the pancha-karm-endriyani; the faculties of action. Yes the gross body has limbs, eyes, ears and such like… but in Vedanta we learn that these physical 'tools' have their subtle equivalent - the informational aspect of each tool. The ear is not just a lump on the side of the head, but also a system by which the subtle body obtains information.

The list continues with the five vital airs (praanas), and finally the mind and the intellect.  Thus we have the seventeen components.

Now… the attentive student is again wondering… what is the next question? What is it that you are asking at this point? Write down your questions and return for next Textday to discover if you have understood the flow of thinking and what next to ask!

About The Body

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 enquiry into Truth was begun  with the shishya asking the Guru what exactly was the nature of the enquiry of Vedanta, to which the answer was an enquiry into Truth, that Truth being the Self.  The shishya wanted to have the Self defined and we learned that it is not of anything that we currently know, all of which must be negated in order to reach what is essentially undefinable, That which remains in its condition ever and always, the condition being of Existence-Consciousness-Bliss, ever witnessing of play of Maya.  It is short response carrying import beyond full understanding of the beginner. The entire text following (and all other gradually more complex texts) are there to assist the seeker of that Self in grappling with this import. Learning first to negate - what is and what is not. Everything which is perceived is 'not', for everything, even the universe, has finity inbuilt. The only truly infinite is Self/existence, in the form of Consciousness and Bliss. Knowing this is the goal, the sadhaka sets off on the journey of discovery, ever enquiring and testing out what is heard in response. [FYI; when studying this text at Sandeepany, we had some four hours of discourse on 'mithya' and 'aatmaa' definitions alone! As you read here, be continually aware that there is limitation in this process via blog; you must take it and work it around deeply within yourselves - this is the purpose of Vedanta after all!]

The structure of the prakarana grantha is such that there is supreme logic in the q&a process. Responses to each question ought, automatically, to prompt pertinent enquiry from the shishya - even as you read here, see if you have the question in your own mind, in the manner of the shishya of the text. This is important - seeing thought flow of the Guru. In the last section there was mention of things such as gross, subtle and causal bodies. Therefore, now the Knowledge-hungry student wants more detail on the individual components which were told about.

/shariira-traya (the three bodies).

1. /sthuula shariira (gross body).

स्थूलशरीरं किम्                            sthuulashariiraM kim ?

पञ्चीकृत-प्अञ्चमहाभूतैः कृतं सत्कर्मजन्यं       pa~nciikR^ita-p!a~ncamahaabhuutaiH kR^itaM satkarmajanyaM

सुख़दुःख़ादि-भोगायतनं शरीरम्                 suKaduHKaadi-bhogaayatanaM shariiram

अस्ति जायते वर्धते विपरिणमते अपक्षीयते       asti jaayate vardhate vipariNamate apaxiiyate

विनस्श्यतीति षड्विकारवदेतत् स्थूलशरीरम्।      vinasshyatiiti ShaDvikaaravadetat sthuulashariiram.

"What is this gross body?"

"That which is made up of the five great elements that have undergone the process of panchiikarana, born as a result of the good actions of the past, the counter of experiences like joy, sorrow etc and subject to the six modifications, namely, to exist, to be born, to grow, to mature, to decay and to die, is the gross body."

Currently, all we 'know' is in the gross only - hence teaching starts with the familiar.

The word shariira comes from the verbal root शृ /shR, which means 'to decay'; and we know this fact, that the body is in a constant state of decay throughout life from the moment of birth! The body can be perceived by all our senses, whether our own internal ones, or by the senses of others. This physical awareness is referred to as being 'gross'. From what does the shariira arise? What does it become at the time of departure? Nothing but the same elemental materials as the entire physical world. It is recognised as such in the biblical term of 'from dust to dust'. The great Rsis determined that there were five basic elements from which all material can be formed.

Bear in mind also, that whilst the body arises from the panchamahaabhutaiH and returns there also, it is at not time separate from them throughout its living existence either. It is simply that the elements have been enlivened by the existence principle, activating and motivating and using the matter substance as a 'vehicle'.

The five elements are आकाश /aakasha, वायु /vaayu, अग्नि /agni, जल /jal and पृथिवी /prthivii. Space, air, fire, water and earth. (Memorise the names for now. Much study will come on these.) The elements exist at the most subtle level as तन्मत्राः /tanmatras and only by process of "mix'n'match" do they start to build into ever less subtle substances and finally manifest as gross material. The process of the permutation and combination of the tanmatras is called as panchiikarana.

The shariira is nothing but all of these in a certain combination. Yet the "I" inside starts to call it as its own and think if separate from all material! In Vedanta, we can begin to understand and objectify even our own bodies, knowing them to be 'different from ME'.

Further, the Guru has indicated that the body we are born into represents a fructification of past actions (karma). We know that human birth, on this Earth, is of the highest form, taking us above the average in the animal world. It is not to say that the rest of the animal and elemental world is nothing compared to the human; but rather, in this condition we are at the culmination of a very, very long process of spiritual travelling and can now make serious choices as to whether or not we wish to continue along the eternal cycle of birth, life, death or seek to determine the Truth of our existence - beyond the scientific, which is grand indeed, but remains only in the material world. We have, as humans, an intellect. It is a powerful tool, with which we can discriminate between right and wrong, real and unreal etc. Knowing our uniqueness, we must not waste the opportunity to rise beyond the physical.

This body is our 'shop counter', our vehicle of experience. In it we go through the whole gambit of all possible emotions and transactions. Furthermore, there are six modifications (shadvikaaravat) during its existence. There is asti (existence), considered to be the moment of conception in the womb. Then comes jaayate (being born). Next is vadhate (growing) through nourishment by food. Fourth is viparinamate, the process of maturation, moving from childhood to adulthood and so on. This is followed by apakshiiyate (decay) - though strictly speaking this is a life long process, it becomes apparent to us as we move into our elder years; the joints grow stiff and muscles weaken and so on. Finally, vinashyati, death. Disintegration and return to elemental state of the body.

Throughout this "I" do not change!!! You all have felt it, he nah? The "I" which is nothing whatsoever of the substance of the body feels no age or decay. Knowing that "I" to be different from the body removes fear of the material decay and demise. It means we are more likely to take best care for the vehicle, ensuring cleanliness and maintenance to the best of our ability - as if it were a place of worship. Just as we know we can visit the temple and leave it, gaining much without being attached to it, so must we become with our bodies.

Tweaking The Thinker

Hari Om

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality and become more congruent within our personality.

Swni. Vimalananda (CM)

We completed the small text on Gita in Daily Life. Next we will take up a slightly longer small booklet called "Not Too Loose, Not Too tight - Just right!" This is written by Swamini Vimalananda, who is head of Schools for Chinmaya Mission. The booklet is written with children in mind - but of course for majority readers who are new to Vedanta and/or who are trying to make up their mind whether or not to read this philosophy more deeply, then there is a need for such beginner's texts… and there is the saying of Lord Jesus that 'ye must become as children to enter the kingdom of the Lord'; ...empty yourselves and be ready to accept anew! [Avblog - you will note "the creation" is used, rather than simply "creation" - this is because Vedanta views the manifestation of everything as an object, ie an effect, so even the creation itself is an effect…]

INTRODUCTION part 1.

Every effect must have a cause. It naturally follows that the world we experience must also have a cause. There are various causes for the various objects, phenomena, circumstances and experiences of the world.  For example, a seed gives rise to a tree, condensation results in rain, unfulfilled desires cause frustration and anger and so on.  There may be one or many causes for a phenomenon. However, what is the ultimate cause - the Cause of all causes - the cause of the entire world and not just a small part or event within it?  Both Science and Religion seek this Ultimate Cause.

Logically thinking, an object, energy or phenomenon of the world cannot be the Ultimate Cause. Why?

• A part cannot create the whole. The finite cannot create the infinite.

• Any object being a part of the world cannot itself be the world.
• The cause has to precede the effect. The object would have to exist before the world came into being and yet all objects are logically a part (result) of creation.

These and many other logical fallacies would occur if we assume that an object, form of energy or phenomenon is the Ultimate cause of the world.  Therefore, the Ultimate Cause cannot be an object or aspect of the world.

Then what is it?

Let us first see what is the world. Then we can arrive at its cause by negating all that the world represents.  The creation, universe and world are names for forms and their attributes, which exist within the realm of time and space.  Therefore the Ultimate Cause of the creation must be a nameless, formless, quality-less, timeless and spaceless entity.  It is called 'God' in religion and 'Truth' in philosophy.

This Truth, [which in Vedanta is referred to as Purusha or Brahman - and other such names], has the unmanifest infinite potential ( प्रकृति /prakRiti) to create the vast universe.  This potential first manifests as the five subtle elements called तन्मतराः /tanmatras. They are आकाश /aakaasha -space (or ether), वायु /vaayu - air, अग्नि /agni -fire, जल /jala -water and प्रिथ्वि /prithvi - earth.  The elements are called subtle because they cannot be perceived by our sense organs. These subtle elements from the entire subtle world of our thoughts, emotions, talents and abilities.  They then transform to make the five gross elements. These form the world as we perceive it with our five sense organs (eye, ears, nose, skin, tongue) as forms, sounds, smells, touch and taste.

If everything has emerged from the same Truth, the same unmanifest potential, the same subtle and gross elements, then why do we perceive differences?  Why is one brilliant and another dull?

PrakRiti inherently has three qualities. These manifest in various ways causing a wide range of differences. For example, tea contains milk, sugar and the tea leaves.  The various permutations and combinations of these three ingredients create a variety of tastes.  Similarly, everyone and everything in the creation is made up of three qualities (gunas); sattva, rajas and tamas. The permutations and combinations of these three create the vast variety of the world.

...tbc...