VEDĀNTA
the solution to our fundamental problem
on the lines of the unfolding according to the sampradāya by
Pujya Swami Dayananda Saraswati and Swami Paramarthananda Saraswati
CONTENTS
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The usual alternative solutions do not solve our problem
3
We are the problem but we lack self-knowledge
The basic defect is in our thinking
We convert situations into personal problems
4
Vedänta is the means for self-knowledge
The various means of knowledge
We cannot know the self through the usual means of knowledge
Veda is a means of knowledge
Vedänta is the means for self-knowledge
The validity of knowledge gained through Vedänta
5
We have to be qualified to gain self-knowledge
We have to qualify ourselves to acquire self-knowledge
The prescribed qualifications
The discriminative faculty (viveka)
Freedom from longing (vairägya)
Gaining a hold over the mind (çama) and the sense organs (dama)
Discipline over actions (uparati)
Forbearance (titikñä)
Trust in the çästra and in the guru until understanding (çraddhä)
Naturally abiding mind (samädänam)
Intense desire for freedom (mumukñutvam)
6
Preparing the mind for self-knowledge
Likes (räga) and dislikes (dveña) are the impurities of the mind(mala)
Values help us to avoid improper actions
Païca-mahä-yajïa refines the mind
Karma-yoga neutralizes our likes and dislikes
Non-binding desires are harmless
Distraction of the mind (vikñepa) is the other major problem
Upäsanä (meditation) trains the mind to be undistracted
Japa or repetition of mantra
Supportive practices
Dealing with our deep-seated problems
The two committed life styles for the seeker
7
We have to learn Vedänta from a qualified guru
We have to approach a guru for learning Vedänta
The guru must know the traditional teaching and its methods
The guru should be established in self-knowledge
8
Enquiry into the self as the subject
The subject-object division
We consider the body to be the subject
We mix up the known with the knower
Mental separation of the known from the knower
I am the awareness or consciousness
Consciousness is existence
The position of the body-mind-sense-complex
with reference to consciousness
9
Analysis of the subject in its three states of experience
The three components of the body
The three states of experience
The invariable in all the states of experience
The witness-consciousness or säkñé
Ätmä is self-effulgent or svayaàjyotiù
The means to recognise ätmä
Mantra from Mäëòükya Upaniñad about ätmä
10
Enquiry into jévä, the living being
The presence of consciousness in the jéva
The place where ätmä is recognized by the jéva
Upädhi or the condition that appears to limit ätmä
Adhyäsa or knowing a thing as something else
Mixing up of the untruth with the truth
Adhyäsa is central to our living
11
The revelation about Brahman
Satyaà jïänamanantaà brahma
Satyaà jïänamanantaà brahma (continued)
Existence (sat) with reference to the body-mind-sense-complex
Anantam is Änanda
Änanda with reference to the body-mind-sense-complex
12
Brahman as the cause of the manifestation
Brahman is the intelligent and the material cause
The role of mäyä
Doubts that arise about Brahman being the cause
The purpose of the manifestation
An account of the process of manifestation
The manifestation of the different parts of the jéva
The division of the jéva into five functional parts
The three states of the manifestation
13
Analysis of the cause and the effect
The differences between the cause and the effect
Satyam and mithyä
The cause produces only name, form and function
What exists is the clay and not the pot
Potness is an incidental or mithyä attribute of clay
Between satyam and mithyä, there is no connection
The different types of reality
Brahman is advaitam, without the second
14
Resolution of the jévä, the jagatand Éçvara
into Brahman
Resolution through païca-koça-viveka
Recognizing ätmä and anätmä or satyam and mithyä
in every cognition
Recognizing satyam in the mithyä manifestation
Saguëa-brahman exists only from the standpoint of avidyä
15
Understanding Éçvara
The manifestation is not separate from Éçvara
The manifestation of Éçvara is in the form of various orders
The benefits of understanding Éçvara
The principles of karma-yoga flow naturally from the order
16
Tat tvam asi
The purport or tätparya of the çästra
The direct meaning or väcyärtha of “tat tvam asi”
The methods of deriving the implied meaning or lakñyärtha
The implied meaning or lakñyärtha of “tat tvam asi”
Recognising the true self through the mahäväkya
Sarvätmabhäva
The self with reference to the jéva, the jagat and Éçvara
17
The divergent views
Should not jïäna be combined with karma togain mokña?
Are not alternative means available to gain mokña?
Is not the elimination of thoughts the only means for self-realization?
Does not the enquiry “Who am I?” reveal the self?
Is it not necessary to remove väsanäs to gain mokña?
Is not cleaning of païcakoças necessary to remove
the pollution from ätmä?
Is not knowledge to be realized through experience?
What is ätmänubhava?
18
Gaining jïäna-niñöhä
The mahaväkya gives direct knowledge
We cannot bypass the prescribed qualifications
Çravaëam, mananam and nididhyäsanam
Nididhyäsanam as set out in Bhagavadgétä
Jïäna-niñöhä
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Jévan-mukta
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