- Verses: 109-116
- This lecture was given by Swami Tattwamayananda at Stanford University on October 6, 2019. The lecture was hosted by the Stanford Hindu Students Association.
- Seven questions from the student are discussed: (1) What is this bondage? (2) How does it come about? (3) How does it exist and what sustains it? (4) How do we come out of it? (5) What is anatman? (6) What is the supreme Atman? (7) How do we differentiate between Atman and anatman?
The teacher discusses anatman in detail (that which is not eternal and not real and non-Absolute) because once we realize “what we are not”, “what we are” does not need to be explained – it becomes self-evident.
-Expecting permanence from things that are inherently impermanent is the cause of unhappiness. -Bondage expresses itself when we interpret ourselves as this changing body. The right notion automatically comes when the wrong notion disappears.
-Three levels of reality are discussed. (1) Paramarthika-sat, which is Atman. (2) Vyavaharika-sat, which is the changing world and (3) Pratibhashika-sat, which is conceptual reality. Once we understand the illusory nature of Pratibhashika-sat, we understand vyavaharika-sat. Once we transcend Vyavaharika-sat, we understand Paramarthika-sat.
-When we realize the Absolute Reality, we become a Jivan-Mukta. The world does not cease to exist for a Jivan-mukta. He sees the world as Brahman, devoid of name and form.
Per Vedanta, the same seer exists in the three states of human awareness (waking, dream and deep sleep states). That seer is Turiya, which is distinct from all the three states and transcends them.
-Anatman is made of Sthula Sharira, Sukshma Sharira and Karana Sharira.
-Sthula Sharira is composed of skin, flesh, blood, fat, marrow and bones. Sthula Sharira is non-eternal.
-Sukshma-Sharira has eight units: (1) Five organs of perception (2) Five organs of action (3) Five pranas (4) Five subtle elements (5) Antahkarana – mana, buddhi, chitta, ahamkara (6) Avidya (7) Kama and (8) Karma. Sukshma-Sharira is transmitted to the next life – when we have inexplicable attraction to great ideas, it is because the chitta retains memory from previous lives.
-Karana-Sharira is also known as Maya or Avidya – it is the reason we lack awareness of our true nature. As the cause of the universe, it is known as Maya and as the basic source of mis-understanding it is known as Avidya.
-Vedanta’s criteria for “Sat” are discussed: (1) It should remain without change in the past, present and future – both time and space. (2) It should stay the same in waking, dream and deep sleep states. (3) It should be beyond the six changes – existence, birth, growth, change, decay and death.
-Maya is not “Sat”. It is not the Absolute Reality. It changes – therefore, it is relative. Maya is not “asat” either, as it is not absolutely unreal. It is not a combination of sat and asat either.
-Most of us experience Maya in our everyday life. It is beyond logical comprehension, cannot be explained in words or cognized with the mind, and is a great wonder. Both Brahman and Maya are inexplicable.
-Maya is neither different from Brahman, nor non-different nor a combination of difference and non-difference. If Maya were the same as Brahman it could have no end. Then, there would be no liberation from bondage. And if Maya were different from Brahman that would lead to duality. When you realize Brahman, what was hitherto perceived as Maya is now perceived as Brahman because then, the Reality is perceived devoid of names and forms, beyond nama and rupa.
-Maya is neither endowed with parts nor devoid of parts, nor a combination of the two. If it were endowed with parts, it cannot be “anadi”. If it were devoid of parts, it cannot be the cause of evolution.
-114th verse: Even one who is intellectually advanced, who knows scriptures, who understands the subtle truths and who is convinced of his learning – even such a person, by the power of Tamas, looks upon the unreal as the Real and the Real as the unreal. This is the strength of Maya.
-116th verse: Maya expresses itself as (1) Ajnanam, which is ignorance (2, 3, 4) Alasya, jadatva, pramada, that prevent us from doing what is obviously good for us (5) mudhatva, which causes us to misrepresent things (6) Nidra, which hides reality and (7) Samsaya, which cause doubt.
-Mind does not co-operate due to past samskaras that are not conducive to spiritual life. This friction can be reduced by increasing the balance of positive samskaras. Duryodhana’s story is discussed to illustrate how one can feel helpless due to inherent samskaras.
-A beginner has less freedom at the mental level, and encounters conflicts. However, he has more freedom at the physical level and should start his spiritual life with physical activities. Physical work generates spiritual energy, increases the balance of positive samskaras, reduces conflicts and helps one evolve in spiritual life.
-Work can be physical in nature, such as cleaning a temple, or it can be more subtle in nature such as reading a book.
-Lord Krishna: Starting with work that has selfish motive is better than doing nothing. One can then evolve towards selfless work.
-It is a wrong notion to try to start work with no ego. It is important to develop a friendly, spiritual ego. --Give your ego a spiritual promotion by letting it be God’s servant. If one does continuous good activities with a proud ego, it helps him later to do continuous good activities without ego – the ego becomes sublime, purified and then disappears.
-A sincere spiritual seeker should first focus on his own evolution, rather than try to help others. Once he realizes the highest truth, he will feel the presence of the Divine Reality both within himself and others. At that point, it is psychologically impossible for him to hurt others. If a seeker tries to help others early in his evolution, he may wrongly try to thrust his own philosophy upon others.
-Who is the highest devotee of God? “One who feels the presence of God in everything, everywhere, in every action and in every word” AND “one who feels the presence of whole humanity and creation in God.”