Bondage, atma anantma so far Pancha kosha Viveka Annamaya kosha- dehaatma buddhi Next Pranamaya kosha: 162- Concluding annamaya kosha in 162 Scholastic accumen of a person- say meemamsa shastra pandit, should apply to oneself.. not only at intellectual As long as person doesn't give up body mind complex (I am so and so), he will never have moksha or will not have freedom. Applying scholarship to oneself is very important. 163- Shadow of a body, reflection of body, in dreams, you've a perception of body, all are not real, but a perception of a body. We won't have perception for shadow, dream body is only in imagination, atma buddhi is not there in fictitious body. Let I feeling not be there in this body as me 164- Asat dhe- intellect seeing or chasing unreal For people who see body as atma, this is the seed for janma adi dhukka (sorrow due to birth cycle) Thus get rid of dehaatma buddhi (get rid of body mind complex) With effort(prayathnant)- shravana manana nidhidyasana By mere reading shastra alone won't help, clarification- manana, applying to oneself- nidhidyasana When you give up body mind construct mentally, only then there can be hope to end birth cycle Pranamaya kosha: 2 shlokas We don't identify with this much.. 165- Pranamaya kosha is from rajas aspect of 5 elements 5 Karmendriya(organs of action) - are vak pani pada payu upastha are from rajas aspect of 5 elements Pranamaya kosha is Collective rajas aspect of 5 elements Annamaya kosha gains identification or recognition only due to this prana. It enlivens the body.. body has connection with atma through pranamaya kosha or prana. Pranamaya kosha is pervading annamaya kosha, manomaya kosha pervades pranamaya kosha- etc.. Annamaya kosha is able to conduct itself because pranamaya kosha. Energy related activities (hunger etc) are due to Pranamaya Till: 28:50 166- Essence: Pranamaya is also not atma 1. Vikara- Modification of vayu ( prana vayu has multiple functions, )- atma is avikriya 2. Inhale and exhale- that comes and goes Thus delimited 3. Sakriyam- has activity; atma is Aparichinnam, and nishkriyam 4. Jada-It knows the least- doesn't give knowledge; in sushupti- only prana is there- still no knowledge- doesn't give Knowledge in any avasta(state) 5. It doesn't know itself and it doesn't know others 6. It is controlled by someone or something else(mind) - Paratantra Manomaya Kosha begins here: Mental sheath: strong obstruction to know atman 167: Constituents of mind: Jnanendriya (5 sense organs), manas(collective product of 5 elements)- kanaha,Sankalpa, vichikitsa(this or that),druthihi(determination) adruthihi, hre(shame),dhehi(bold) bhehi(fear), shradda, ashradda 168- Chitta Vritti This kosha has I and Mine notion. It sees separation or it distinguishes. It has faculty to differentiate names and forms It is a strong kosha- source of all vaasanaas/ chitta vritti. Similar to control room Bandha moksha- depends on this sheath Shabda and artha are all cognised by manomaya kosha Manomaya kosha permeates Pranamaya kosha. Without Manomaya Kosha, Pranamaya kosha is nothing much(like man on ventilator) Metaphor of Yajna: 5 preists (5 sense organs), oblations- sense inputs (,ghee in Yajna), these are put in mind- mind gets nourished by input from sense. Continuous sensory input are fuel this flame of mind. The more fuel in, fire blazes more. Agni is analam: more the fuel, more the blaze Jajwalyamanaha- Vaasana- previous impressions- is also a fuel that strengthens impression in mind Chitta vritti strengthened by previous impressions/ vaasanaas Dahati- it burns, turns to ashes- in the sense it destroys the purushartha or moksha) Vishayajya dhara- vishaya- oblation to mind must be controlled Slowly reduce Vishayajya dhara.
Pranam Sir
Bondage, atma anantma so far
Pancha kosha Viveka
Annamaya kosha- dehaatma buddhi
Next Pranamaya kosha:
162-
Concluding annamaya kosha in 162
Scholastic accumen of a person- say meemamsa shastra pandit, should apply to oneself.. not only at intellectual
As long as person doesn't give up body mind complex (I am so and so), he will never have moksha or will not have freedom.
Applying scholarship to oneself is very important.
163-
Shadow of a body, reflection of body, in dreams, you've a perception of body, all are not real, but a perception of a body. We won't have perception for shadow, dream body is only in imagination, atma buddhi is not there in fictitious body. Let I feeling not be there in this body as me
164-
Asat dhe- intellect seeing or chasing unreal
For people who see body as atma, this is the seed for janma adi dhukka (sorrow due to birth cycle) Thus get rid of dehaatma buddhi (get rid of body mind complex)
With effort(prayathnant)- shravana manana nidhidyasana
By mere reading shastra alone won't help, clarification- manana, applying to oneself- nidhidyasana
When you give up body mind construct mentally, only then there can be hope to end birth cycle
Pranamaya kosha: 2 shlokas
We don't identify with this much..
165-
Pranamaya kosha is from rajas aspect of 5 elements
5 Karmendriya(organs of action) - are vak pani pada payu upastha are from rajas
aspect of 5 elements
Pranamaya kosha is Collective rajas aspect of 5 elements
Annamaya kosha gains identification or recognition only due to this prana. It enlivens the body.. body has connection with atma through pranamaya kosha or prana. Pranamaya kosha is pervading annamaya kosha, manomaya kosha pervades pranamaya kosha- etc..
Annamaya kosha is able to conduct itself because pranamaya kosha.
Energy related activities (hunger etc) are due to Pranamaya
Till: 28:50
166-
Essence: Pranamaya is also not atma
1. Vikara- Modification of vayu ( prana vayu has multiple functions, )- atma is avikriya
2. Inhale and exhale- that comes and goes
Thus delimited
3. Sakriyam- has activity; atma is Aparichinnam, and nishkriyam
4. Jada-It knows the least- doesn't give knowledge; in sushupti- only prana is there- still no knowledge- doesn't give Knowledge in any avasta(state)
5. It doesn't know itself and it doesn't know others
6. It is controlled by someone or something else(mind) - Paratantra
Manomaya Kosha begins here:
Mental sheath: strong obstruction to know atman
167:
Constituents of mind:
Jnanendriya (5 sense organs), manas(collective product of 5 elements)- kanaha,Sankalpa, vichikitsa(this or that),druthihi(determination) adruthihi, hre(shame),dhehi(bold) bhehi(fear), shradda, ashradda
168- Chitta Vritti
This kosha has I and Mine notion.
It sees separation or it distinguishes. It has faculty to differentiate names and forms
It is a strong kosha- source of all vaasanaas/ chitta vritti. Similar to control room
Bandha moksha- depends on this sheath
Shabda and artha are all cognised by manomaya kosha
Manomaya kosha permeates Pranamaya kosha. Without Manomaya Kosha, Pranamaya kosha is nothing much(like man on ventilator)
Metaphor of Yajna: 5 preists (5 sense organs), oblations- sense inputs (,ghee in Yajna), these are put in mind- mind gets nourished by input from sense.
Continuous sensory input are fuel this flame of mind. The more fuel in, fire blazes more. Agni is analam: more the fuel, more the blaze
Jajwalyamanaha-
Vaasana- previous impressions- is also a fuel that strengthens impression in mind
Chitta vritti strengthened by previous impressions/ vaasanaas
Dahati- it burns, turns to ashes- in the sense it destroys the purushartha or moksha)
Vishayajya dhara- vishaya- oblation to mind must be controlled
Slowly reduce Vishayajya dhara.