🌹Avidyā constitutes the two misconceptions that I am the limited 'I' and the changing 'I'. It can be cured only by Vidyā or knowledge, which gives Jagat-Mithyāttva-Nishchaya, ascertaining the falseness of the world, Jīva-Mithyāttva-Nishchaya, ascertaining the falseness of the changing 'I', & Ātma- Ānantya -Nishchaya, ascertaining the infinitude of the Self. 🌹To solve Avidyā or attain Self-knowledge, cessation of thought is not required as per Vedanta. It is like one goes into a room with multiple mirrors of different sizes and shapes, causing oneself to be seen in tens of various forms, big, small, or distorted - to know that 'I am not them' does not require one to remove the mirrors or the images, or close one's eyes. 🌹It only requires one to realise within, and work no further. 🌹Cessation of thoughts or solitude and silence are indeed one of the means or a route to the goal of Self-knowledge. But stopping the mind or being in complete silence is definitely not the final goal. 🌹Jagat-विस्मृति is practically not possible at all times, and also still does not do away with one's inability to abide in their Self as one still identifies with a quiet mind or with absence of sound, which are all inert. Therefore, this is not the primary purpose, rather it is a means. It is indeed required, and solitude has its glory, but it is for only the seeker of Jñāna-yoga. 🌹Only to establish oneself in and make firm the knowledge of the Self, meditation and solitude are needed. 🌹Thus, for the seeker of meditation or the seeker of higher Bhakti, the scriptures advise them to remain, at least for a certain amount of time, in a system that does not demand their attention. 🌹Hence, solitude should neither be undermined nor should it be overemphasized. 🌹The student who is still struggling to self-discipline, and who is more action-oriented is not fit for meditation. 🌹But for that student who, having listened a lot, wishes to not forget that knowledge, is then advisable to engage in meditation to internalize what they have learnt. 🌹Self-realization is not experience of absence of the world. It is experience of absence of sense of reality in the world! परोक्षा चापरोक्षेति विद्या द्वेधा विचारजा । तत्रापरोक्ष विद्याप्तौ विचारोऽयं समाप्यते ॥15॥ 🌹As you listens to more Satsang and understands further, you will realise that Vedanta is not a philosophy but a means of knowledge, प्रमाण. 🌹A philosophy is initiated and propounded by people from time to time. Vedanta is a clear indication of the scriptures that generates knowledge for Self-realization. 🌹From this shāstra-pramāna, two knowledges are born as indicated by the 15th verse, direct and indirect knowledge or Paroksha and Aparoksha Jñāna. 🌹This two are knowns by the Vedas or scriptural means of knowledge alone, since they are not drshya or perceived. अस्ति ब्रह्मेति चेद्वेद परोक्षज्ञानमेव तत् । अहं ब्रह्मेति चेद्वेद साक्षात्कारः स उच्यते ॥16॥ 🌹 Paroksha-jñāna or indirect knowledge is that 'Brahman is', or 'Brahma-asti', where one understands and accepts that Brahman is, and the world does come from it. 🌹 Aparoksha-jñāna or direct knowledge is 'Brahman I am', or 'Brahma-asmi', where one abides in that Brahman as their own Self 🌹Thus, the Avāntar-vākyas will indicate that Brahman is, and the Mahāvākyas will establish that, that Brahman I am. 🌹What this means is that, simply knowing Brahman or its nature will not be enough - one must make an effort to abide in it as their own Self. 🌹Until Brahman remains knowledge, there will be a difference between us and the known. But Vedānta-jñāna or true Self-knowledge is the only such case where we subjectively have the knowledge, that is, we become the knowledge itself. And hence, if one has only Paroksha-jñāna then their knowledge is incomplete. 🌹 Paroksha-jñāna will only make a us a little literate in spirituality. But it must complete and culminate into Aparoksha-jñāna. And, even if we are convinced that the Self is the same as Brahman, but it we do not experience it in our own Self, and continue to misunderstand ourselves as the Jīva or the doer or body, then we will continue to be inflicted by sorrows. तत्साक्षात्कारसिद्ध्यर्थमात्मतत्त्वं विविच्यते । येनायं सर्वसंसारात्सद्य एव विमुच्यते ॥17॥ 🌹Note that in the 16th and 17th verses, the word (ātma)sākshātkāra, is referring to aparoksha-jñāna. 🌹 Sākshātkāra is nothing but coming to face to face with nothing in-between. That is, it is the medium-less knowledge of the Self. 🌹Such knowledge of the Self alone will liberate us from all the false joys, sorrows and the world. कूटस्थो ब्रह्मजीवेशावित्येवं चिच्चतुर्विधा । घटाकाशमहाकाशौ जलाकाशाभ्रखे यथा ॥18 ॥ 🌹With this explanation, the Samkshepa-Prakarana or summarised message of this chapter is complete on the 17th verse. From the 18th verse begins the Vistāra-Prakarana or the elaborative section. 🌹The 18th verse says that, the same Consciousness or the Self can be seen from four viewpoints: i) Kūtastha, the Drshtā or witness at the individual level, ii) Brahma; the witness at the total or cosmic level, iii) Jīva: the consciousness reflected in the local subtle body, iv) Īsha: the consciousness reflected/conditioned by Māyā at the cosmic. level. 🌹The example given to illustrate this is of Ākāsha, or total space, which can be seen as, i) Ghatākāsha: the space from the angle of a pot, ii) Mahākāsha: the space from the angle of totality, iii) Jalākāsha: the reflection of space conditioned by or reflected in water, iv) Meghākāsha: reflection of space in the droplets of the clouds, conditioned by it. घटावच्छिन्नखे नीरं यत्तत्र प्रतिबिम्बितः । साभ्रनक्षत्र -आकाशो जलाकाश -उदीर्यते ॥19॥ 🌹The 19th verse specifies that, the sky which, with clouds and stars, reflects in the water placed within a pot, is referred to as Jalākāsha or the water-conditioned space. महाकाशस्य मध्ये यन्मेघमण्डलमीक्ष्यते । प्रतिबिम्बतया तत्र मेघाकाशो जले स्थितः ॥20॥ 🌹Next, the 20th verse says that, there is a megha-mandala, or a collection of water particles or vapour which forms the vast stretch of clouds. 🌹In those shining water formulations, there is a reflection of the total space or Mahākāsha, this is known as Meghākāsha. मेघांशरूपमुदकं तुषाराकारसंस्थितम् । तत्र खप्रतिबिम्बोऽयं नीरत्वादनुमीयते ॥21॥ 🌹The 21st verse then clarifies that, since the cloud produces rain, hence it is imperative that the cloud contains droplets of water, and therefore it can be reasonably inferred that the total space reflects in these clouds and water particles, giving rise to the Meghākāsha.
Pranam Swamiji sadar Charan sparsh
हरि ओम स्वामी जी
🌹Avidyā constitutes the two misconceptions that I am the limited 'I' and the changing 'I'. It can be cured only by Vidyā or knowledge, which gives Jagat-Mithyāttva-Nishchaya, ascertaining the falseness of the world, Jīva-Mithyāttva-Nishchaya, ascertaining the falseness of the changing 'I', & Ātma- Ānantya -Nishchaya, ascertaining the infinitude of the Self.
🌹To solve Avidyā or attain Self-knowledge, cessation of thought is not required as per Vedanta. It is like one goes into a room with multiple mirrors of different sizes and shapes, causing oneself to be seen in tens of various forms, big, small, or distorted - to know that 'I am not them' does not require one to remove the mirrors or the images, or close one's eyes.
🌹It only requires one to realise within, and work no further.
🌹Cessation of thoughts or solitude and silence are indeed one of the means or a route to the goal of Self-knowledge. But stopping the mind or being in complete silence is definitely not the final goal.
🌹Jagat-विस्मृति is practically not possible at all times, and also still does not do away with one's inability to abide in their Self as one still identifies with a quiet mind or with absence of sound, which are all inert. Therefore, this is not the primary purpose, rather it is a means. It is indeed required, and solitude has its glory, but it is for only the seeker of Jñāna-yoga.
🌹Only to establish oneself in and make firm the knowledge of the Self, meditation and solitude are needed.
🌹Thus, for the seeker of meditation or the seeker of higher Bhakti, the scriptures advise them to remain, at least for a certain amount of time, in a system that does not demand their attention.
🌹Hence, solitude should neither be undermined nor should it be overemphasized.
🌹The student who is still struggling to self-discipline, and who is more action-oriented is not fit for meditation.
🌹But for that student who, having listened a lot, wishes to not forget that knowledge, is then advisable to engage in meditation to internalize what they have learnt.
🌹Self-realization is not experience of absence of the world. It is experience of absence of sense of reality in the world!
परोक्षा चापरोक्षेति विद्या द्वेधा विचारजा ।
तत्रापरोक्ष विद्याप्तौ विचारोऽयं समाप्यते ॥15॥
🌹As you listens to more Satsang and understands further, you will realise that Vedanta is not a philosophy but a means of knowledge, प्रमाण.
🌹A philosophy is initiated and propounded by people from time to time. Vedanta is a clear indication of the scriptures that generates knowledge for Self-realization.
🌹From this shāstra-pramāna, two knowledges are born as indicated by the 15th verse, direct and indirect knowledge or Paroksha and Aparoksha Jñāna.
🌹This two are knowns by the Vedas or scriptural means of knowledge alone, since they are not drshya or perceived.
अस्ति ब्रह्मेति चेद्वेद परोक्षज्ञानमेव तत् ।
अहं ब्रह्मेति चेद्वेद साक्षात्कारः स उच्यते ॥16॥
🌹 Paroksha-jñāna or indirect knowledge is that 'Brahman is', or 'Brahma-asti', where one understands and accepts that Brahman is, and the world does come from it.
🌹 Aparoksha-jñāna or direct knowledge is 'Brahman I am', or 'Brahma-asmi', where one abides in that Brahman as their own Self
🌹Thus, the Avāntar-vākyas will indicate that Brahman is, and the Mahāvākyas will establish that, that Brahman I am.
🌹What this means is that, simply knowing Brahman or its nature will not be enough - one must make an effort to abide in it as their own Self.
🌹Until Brahman remains knowledge, there will be a difference between us and the known. But Vedānta-jñāna or true Self-knowledge is the only such case where we subjectively have the knowledge, that is, we become the knowledge itself. And hence, if one has only Paroksha-jñāna then their knowledge is incomplete.
🌹 Paroksha-jñāna will only make a us a little literate in spirituality. But it must complete and culminate into Aparoksha-jñāna. And, even if we are convinced that the Self is the same as Brahman, but it we do not experience it in our own Self, and continue to misunderstand ourselves as the Jīva or the doer or body, then we will continue to be inflicted by sorrows.
तत्साक्षात्कारसिद्ध्यर्थमात्मतत्त्वं विविच्यते ।
येनायं सर्वसंसारात्सद्य एव विमुच्यते ॥17॥
🌹Note that in the 16th and 17th verses, the word (ātma)sākshātkāra, is referring to aparoksha-jñāna.
🌹 Sākshātkāra is nothing but coming to face to face with nothing in-between. That is, it is the medium-less knowledge of the Self.
🌹Such knowledge of the Self alone will liberate us from all the false joys, sorrows and the world.
कूटस्थो ब्रह्मजीवेशावित्येवं चिच्चतुर्विधा ।
घटाकाशमहाकाशौ जलाकाशाभ्रखे यथा ॥18 ॥
🌹With this explanation, the Samkshepa-Prakarana or summarised message of this chapter is complete on the 17th verse. From the 18th verse begins the Vistāra-Prakarana or the elaborative section.
🌹The 18th verse says that, the same Consciousness or the Self can be seen from four viewpoints: i) Kūtastha, the Drshtā or witness at the individual level, ii) Brahma; the witness at the total or cosmic level, iii) Jīva: the consciousness reflected in the local subtle body, iv) Īsha: the consciousness reflected/conditioned by Māyā at the cosmic. level.
🌹The example given to illustrate this is of Ākāsha, or total space, which can be seen as, i) Ghatākāsha: the space from the angle of a pot, ii) Mahākāsha: the space from the angle of totality,
iii) Jalākāsha: the reflection of space conditioned by or reflected in water, iv) Meghākāsha: reflection of space in the droplets of the clouds, conditioned by it.
घटावच्छिन्नखे नीरं यत्तत्र प्रतिबिम्बितः ।
साभ्रनक्षत्र -आकाशो जलाकाश -उदीर्यते ॥19॥
🌹The 19th verse specifies that, the sky which, with clouds and stars, reflects in the water placed within a pot, is referred to as Jalākāsha or the water-conditioned space.
महाकाशस्य मध्ये यन्मेघमण्डलमीक्ष्यते ।
प्रतिबिम्बतया तत्र मेघाकाशो जले स्थितः ॥20॥
🌹Next, the 20th verse says that, there is a megha-mandala, or a collection of water particles or vapour which forms the vast stretch of clouds.
🌹In those shining water formulations, there is a reflection of the total space or Mahākāsha, this is known as Meghākāsha.
मेघांशरूपमुदकं तुषाराकारसंस्थितम् ।
तत्र खप्रतिबिम्बोऽयं नीरत्वादनुमीयते ॥21॥
🌹The 21st verse then clarifies that, since the cloud produces rain, hence it is imperative that the cloud contains droplets of water,
and therefore it can be reasonably inferred that the total space reflects in these clouds and water particles, giving rise to the Meghākāsha.