53: Upadesha Sahasri (ch15 v23-26) One Thousand Teachings on Advaita Vedanta by Sri Shankara

Vedanta class taught by Swami Tadatmananda at Arsha Bodha Center.
Videos of all classes taught so far are available here: • Upadesha Sahasri - One...
Text with Swami Tadatmananda's translation available here: arshabodha.org...
Vedanta is not a subject matter, a spiritual doctrine, or a philosophy - it is a method of self-inquiry (atma-vichara) based on the wisdom (vidya) of the ancient rishis, as found in the Upanishads, a part of the sacred Vedic scriptures. This method can lead you to discover your true, divine nature (sat-chit-ananda atma) and gain moksha, freedom from suffering.
Swami Tadatmananda is a traditionally-trained teacher of Advaita Vedanta, meditation, and Sanskrit. For more information, please see: www.arshabodha...

[@chrisaav100]

Shanti, shanti, shanti🙏

[@nancyswanson1362]

Ishvara is experiencing this video teaching thru the eyes and ears. Beautiful, Thank you, Pranams, 🙏

[@dangem5022]

That was packed! Here are some notes and timestamps 🙏
1:32 - Recap on the metaphor of last week's lesson (chapter 15 Verse 21)
"The mind, kindled by the fire of atma". Swamiji mentions that it may be a bit strange to use this in a context of experience but it can be found in Chapter 4 of the Bhagavad Gita (9:53).
*Chapter 15 Verse 23 - This is for the waking state*
WHEN we reflect(smaran) on the metaphor of "Offerings"
3:48 - Rupadi-Grahane - Two kinds of experiences being grasped:
Direct - Contents of your mind - mental objects(Vrittis), memories, emotions, thoughts, etc
Indirect - Everything around us (form, color, sight)
BEING OFFERED into the fire of atma, we get three explanations:
Metaphor Explanation #1 - Don't take the flitting experience too seriously
5:43 - Reflection(smaran) of the sacrificial fire
One breaks free from Raga and Dvesha
6:33 - How does this happen? Swamiji explains just like the expensive ghee being destroyed in the fire ritual, our experiences which we treat with tremendous value can also be metaphorically offered to the sacrificial fire by practicing Vairagya(dispassion).
8:29 - Swamiji gives us a practical mindset to follow of treating the experiences as coming and going. They are flitting so no reason to stress ourselves. No need to treat it with such importance and value.
Metaphor Explanation #2 - Devotional Aspect of Karma Yoga
10:24 - The offering is also prayer on Ishwara and not a literal and simplistic idea that it's just a fire ritual
11:26 - *"Suppose we understand that Ishwara is Atma present within you, whatever you experience is like an offering unto Ishwara" - This is Karma Yoga, "It's an attitude in which our mind minds are directed towards this beautiful vision that whatever we experienced is Ishwara looking through your eyes, Ishwara hearing what comes in through your ears, Ishwara consuming whatever goes into your mouth"*
14:07 - Swamiji recommends reading Chapter 4.26 onwards (see below for convenience) for more context of Ishwara experiencing the world through us
Metaphor Explanation #3 - Purpose of this metaphor
15:06 - "You are NOT affected by the afflictions(something that causes pain or suffering) of daily life"
16:01 - Swamiji explains that just like when an already large fire(infinite) is not affected by offerings, atma-agni(boundaryless) is not affected by our experiences.
*"No wonderful experience can add to your innate fullness"*
*"No catastrophe can decrease your innate fullness"*
*"When you consume a pleasant experience Atma doesn't get happy and when you consume a painful experience, an undesirable experience Atma doesn't shrink"*
*Chapter 15 Verse 24 - This is for the dream state*
22:50 - When we dream, we create a dream world in the room of our mind. This dream comes from the impressions of ignorance and action that is pulled from the waking state(eg. memory + imagination = dream).
26:29 - Third line, paśyan(by seeing) is discussed in parallel with the previous verse smaran(by reflection).
because it is to help us understand that:
27:43 - Ishwara's presence within us experiences both the waking state and the dream state.
28:26 - Atma is called taijasa (Mandukya Upanishad reference)
"Relationships" of Ishwara(Atma) in these three states:
OM -> AUM -> A-Waking, U-Dream, M-Deep Sleep
Wherein in the context of the verse, it is explained that both:
*Waking* - Vaisvanara - complete in a sense that the person is related to both internally(mind) and externally(outside) - 29:48
and
*Dream* - Taijasa (The shining one) - Atma is only in the presence of your mind - 30:19
are being illumined by Atma(the self-shining one) 31:00
and Atma is equally unaffected by whatever happens in the dream just like whatever happens in the waking state.
Nugget:
32:07 - Why do we still feel emotions associated with a bad dream we just had?
Answer: Emotions are like that. It is its nature. They change very slowly even though the experience(of the dream) ends.
*Chapter 15 Verse 25 - This is for deep sleep*
Continuation on the "Relationships" of Ishwara(Atma) in these three states:
OM -> AUM -> A-Waking, U-Dream, M-Deep Sleep
37:00 - *Deep Sleep* - Prajna - This is the term used for *the same* Atma when the mind is perfectly silent
34:28 - Neither visaya(objects experienced in waking state) nor vasana(impressions experienced in dream state) are produced in deep sleep.
Because
34:48 - Our five senses are turned off and we are incapable of creating vrittis(mental objects) both internally and externally
Unchanging Atma:
38:16 - Swamiji's Metaphor Atma. Swamiji also reminds us that there are three conditions of the mind. Not three conditions of Atma. Atma never changes, and is "unblinking".
39:40 - Drk - The seer that doesn't blink. This was discussed during the last class in chapter 15 verse 18.
40:41 - Swamiji makes an additional note on the previous class that the Buddhist's viewpoint of this flickering consciousness (that's contradictory to the unblinking consciousness that's being taught in this class) was already refuted in Mandukya Upanishad with Gaudapada's Karika.
*Chapter 15 Verse 26*
44:24 - Recap of the last three verses discussed to explain the first line
44:30 - 2nd line born of action(karma).
Swamiji explains how Karma regulates the three states in the context of Why do we wake up?
Science: Reticular activating system (RAS).
Ancient times viewpoint: When we are dreaming, we exhaust certain karmas. When karmas(good or bad) are exhausted in dreams(46:23) we wake up.
47:23 - Three states regulated by Karma are revealed by Consciousness alone
47:51 - *KEY POINT: "When sadness is present in your mind does that sadness belong to your mind or does that sadness belong to you the Conscious Being "*
48:45 - Just like the pot is illumined by the sun, the sun(Atma metaphor) doesn't get affected.
52:00 - Swamiji shares a beautiful metaphor for Atma. This time it's an anvil. Because Atma is unchanging and unaffected, it's like an anvil that never changes and is unaffected even though the materials that are being pounded on it are metal just like how the anvil is made of metal.
53:18 - Swamiji wraps up the class with the Movie Theater Metaphor that shows that we(Conciousness) are unaffected by double features(waking, dream, deep sleep) as well as the plots of the films (whether they are drama, horror, comedy, etc). This includes a bonus extension metaphor to reincarnation.
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Note: 50:24 - Limitations of metaphors. Ties up with the first question on Satsang (Q&A) with Swami Tadatmananda, 3 March 2024
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Bhagavad Gita Chapter 4.26 onwards (From Swamiji's translation)
The offering is Brahman, the oblation is Brahman,
into the fire of Brahman, it is offered by Brahman.
Brahman is reached
by one who contemplates upon action as Brahman.
Some yogis sacrifice to gods,
others meditate,
others sacrifice into the fire of Brahman,
offering through sacrifice alone.
The senses like hearing, others
offer into the fire of self-control.
Sense objects like sounds, others
offer into the fire of the senses.
All sense activities
and activities of the vital force,
into the fire of yogic self-control
bright with wisdom, others offer.
Those who sacrifice oblations or austerities,
others who sacrifice through yoga,
and those who sacrifice through knowledge and study,
those aspirants are intensely committed.
Some offer inhalation into the exhalation,
others offer exhalation into the inhalation.
Controlling the flow of inhalation and exhalation,
their focus is breath control.
Others control their eating,
offering vital forces into the vital force
All of them understand sacrifice
and through sacrifice are freed from sin.
Those who partake of the remnants of sacrifice
reach eternal brahman.
This world is not for those who fail to sacrifice.
How then the other world, O Arjuna?
Thus many kinds of sacrifice
spread forth from the creator's mouth
Understand them all to be born of action
Knowing thus, you will be free.
Better than sacrifice of oblations
is the sacrifice of knowledge, O Arjuna.
O Arjuna, all actions
culminate in knowledge.
Understand this through humility,
through questioning, through service
They will impart knowledge unto you -
the wise seers of truth.
Knowing this, no further confusion
will you undergo, O Arjuna.
Through this (knowledge), all beings, without exception
you will see in yourself and in Me.
Even if you were
the worst of all sinners,
by the boat of knowledge,
you will cross all sin.
*Just as kindled fire
reduces wood to ashes, O Arjuna,
the fire of knowledge
reduces all actions to ashes.*
..... Arise, O Arjuna - because you've been sitting there the whole chapter (Couldn't help it. It's a funny line) 😆
🙏

[@smritiananda4658]

These teachings have brought me joy and peace in the inner and outer existence. No matter what is going on. You express these teachings without expectation. That is rare. I appreciate you. Gratitude 🙏🏻

[@gridcoregilry666]

thank you for providing so much help, today I was able to be chill (based as young people say) during a stressful event

[@makingofmandala7264]

Thank you Swamiji for such an enjoyable class. Vairagya is of uttermost importance in our spirit journey and it have to be practised all the time. As you've said why do we give so much importance to the passing experiences? Because of self - importance ( ego self ). We take our personality so serious and sometimes ego reminds me of a puffer fish. Lol. I love the metaphor of agni atma, very powerful indeed to offer everything to Ishwara. Practice, practice, practice. Love and blessings to all! Om Shanti! 🙏

[@shanti9040]

Thank You..Swamiji.👏👏👏💖🙏🕉🌷the " MOVIE THEATRE "....what a good and - -to the point - -and funny metaphor....spot on

[@kanishkajoshi563]

🙏 Thank you Swami ji.

[@NFZ138]

∞ + ∞ = ∞

[@mollyjohnson8033]

I loved the metaphor