arsha vijnana gurukulam by arshavijnanagurukulam

The vidya that reduces the samsāra ocean to but a notion here is called Bhūmā vidya. It is described as Brahman -the cause of the manifest universe and as the truth of oneself which is free of name, form, attributes and any adjectives.

Bhūmā - a new word is introduced in this episode. A synonym to Ātma, the meaning of bhūmā  is explained in this verses as sukha -infinite happiness born not of viṣayānanda but of Brahmānanda. The similarities and crucial difference between sleep and mokṣa is also explained.

The same level of happiness enjoyed by manuṣya to hiraṇyagarbha is enjoyed by a brahmanistha who is akāmahata - not not hijacked by desires. Sankaracharya points out that as vairagya increases akāmahata also increases which leads to Brahmānanda (ananda of the Self).

Free from being enslaved to the happiness derived from the objects of desire, a jñānī is ever contented being established in his/her svarūpa.

Not satisfied with mere meditation on names as Brahman, Narada wants to know if there is anything greater than names. To this Sanatkumara gives an elaborate explanation. listen to find out more.

The whole jagat is nothing but a series of cognition of word and its meaning, and not knowing the content of it gives rise to suffering. Sanatkumara advises Narada to meditate upon the name as Brahman so as to resolve duality and be free from suffering. listen to learn more.

Nārada presents to Sanatkumāra an exhaustive list of everything he has studied, but despite of it, he says, he still does not know the Self.  He has heard great persons say 'tarati śokamātmavit'- only those who know the Self are able to overcome sorrow, however, he still suffers.

In this episode, Swaminiji expounds in detail the meaning behind the two Shanti mantras associated with this upanishad. We are then introduced to Narada, who despite being erudite in the shastras seeks and approaches  Sanatkumara, the teacher.

Listen to this 10 part episode from Chandogya Upanishad chapter 7, where Swaminiji explains the meaning of Shokam Taratyatmavit.

Listen to Swamini's New Years blessings for everyone. 

The final qualification in the six pack of Samadi Shatka Sampatti is Samādhānam, which is the other component of Śrāddha.

Why is Śrāddha one of the most important qualification without which self knowledge cannot be gained? Listen to find out!

Uparama and Titiksha, the next qualifications in the six pack of Samadi Shatka Sampatti is explained in this episode.

Dama, the second qualification in the six pack of Samadi Shatka Sampatti is explained beautifully as being appropriate responses in different situations.

The third qualification called Samadi Shatka Sampatti is a pack of six qualifications, the first qualification Śama is explained in this episode.

In this episode, Swaminiji expounds on one of the most important qualification Mumukṣutvam- a desire for freedom from saṃsāra, for the study of Vedanta Shastra.

Continuing with the fourfold qualification, sādhana-catuṣṭayam required for gaining self-knowledge, this episode expounds on the meaning and importance of vairāgya.

In this series Swaminiji will be expounding on the fourfold qualification, sādhana-catuṣṭayam required for gaining self-knowledge. This episode talks about the need for Vivēka - discernment between what is real (nitya) and unreal (anitya).

This last verse is the phala sruti. It has been made clear that Lord Dakshinamurti is the truth of everything, the manifested and the manifest is one and the same and this takes a form of Sarvātmābhāva whichi s the hallmark of a Jnani. Lord Dakishinamurti is the last frontier of duality that resolves into Sarvātmābhāva.

The teaching pedagogy of anvayavyatireka, invariable concomitance is talked about in verse 7. The invariable being the constant, unchanging aham, 'I' alone which makes all the variables come to light. The knowledge of which is taught by the compassionate Lord Dakṣiṇāmūrti.

This knowledge in the form of Lord Dakṣiṇāmūrti frees one from all limiting and disempowering notions and contentions. That light which is all knowledge, that Ātmā cognized in the mind 'as though' comes under the spell of maya.This covering is expounded on beautifully and all contentions are dismissed.

Mantra 4 talks about jñāpti svarūpa, that undifferentiated consciousness which is the indweller of this body-mind -sense complex which obtains as "I", and is Lord Dakṣiṇāmūrti himself. Mantra 5, gets into the finer points of the different schools of philosophies for deeper clarity.

That sphuraṇaṃ, consciousness manifests as the whole world, lending its sentiency to all, making the insentient (asat) appear sentient (sat). To understand this, Swaminiji explains the manifest chaitanya in three ways as the adhiṣṭhāna-chaitanya, vrtti-gata-chaitanya, and sākṣī-gata-chaitanya. The truth of the chaitanya, being non-dually one.

The meaning of Maya Shakti was explained in the previous episode. Continuing, Swaminiji beautifully elucidates why the nature of this Jagat is māyākalpita, akin to a magician conjuring up an elaborate trick.

The waking world depends upon the waker. The first two mantras discussed in this episode are mahāpratijñā- encapsulates and sets the ground for what is to come. The first mantra explains the svarūpalakṣaṇan and the second mantra explains the taṭasthalakṣaṇa of Brahman.

As we begin the stotram, one is immediately introduced to the essence of Vedanta. The meaning of viśvaṃ is expounded upon beautifully whereby, the world is shown to be nothing but a product of one's 'I cognition'. Everything here is consciousness alone and seeing this as outside of oneself is the cause of sorrow and suffering.

Who is this Lord Dakṣiṇāmūrti who teaches in silence? The following verses continue in praise of Lord Dakṣiṇāmūrti who is the embodiment of all knowledge, who is pure, calm, who is the meaning of Praṇava (Om) and who is the healer for the removal of the disease of saṃsāra.  

Another name for Lord Dakṣiṇāmūrti is Aṣṭamūrti - eight aspected deity.  These aspects are described in detail here. Further, we move onto the second verse where Swaminiji uncovers the symbolism behind the banyan tree. Lord Dakṣiṇāmūrti is seated under the banyan tree which represent samsara, telling us that as long as there is saṃsāra Dakṣiṇāmūrti is there to teach this knowledge. Listen to learn more!

Beautifully expounding on the juxtaposition of the Apasmāra under the foot of Lord Dakṣiṇāmūrti which represent one's inner child and the four Rṣis seated around him which represent the emotionally mature adults ready for the knowledge, this episode continues to explain the dhyana sloka. The meaning of cin-mudrā along with why the first and foremost Adi Guru sports a gentle smile and revels in the self is explained brilliantly.

This episode beautifully explains the maunavyākhyā. Lord Dakshinamurty teaches us about that Self, the truth of our selves - the subject which cannot be objectified. The Self being formless and nameless, the Adi Guru teaches through the ingenious pedagogy of negation and the indicatory words to talk about that which is impossible to be described using words.

Dakshinamurthy Stotram is a famous set of verses attributed to Adi Śaṅkara. Stotram is a hymn in praise of the Lord and when recited gives protection. The verses talk about the truth of oneself which is directed to the Bhagavan, manifest in the form of the Ādi Guru, the first teacher -Śrī Dakṣiṇāmūrti.

In this last episode Swaminiji expounds on chapters 13 to 18 of the Bhagavad Gita, whose subject matter is the inquiry into the word 'Asi'- what you are, despite the ignorance.

Bhagavad Gita talks about the nature of reality, of what is. Chapter 7-12 explains this beautifully cultivating a deep acceptance of oneself and everyone around us.  

A must listen interview with Swamini Svatmavidyanandaji about what the shastras say regarding women teachers and monastics and how Advaita Vedanta empowers all humanity.

Continuing with the series, this episode beautifully summarizes on how the vision of Bhagavad Gita as described in Chapter 2 can be gained through two paths of karma yoga or sannyāsa.  The 5th chapter then goes on to expound on how one should meditate.

This episode is part of a series that gives the total vision of the Bhagavad Gita in a capsule form. Bhagavad Gita reveals the primary message of the Upanishads hence, for the one desirous of mokṣā, a thorough study of the Bhagavad Gita is said to be enough. 

Values such as āchāryopāsanaṁ- surrendering to the teacher, śhauchaṁ- cleanliness in the mind and body, sthairyam- being steady in the pursuit of mokṣā, ātma-vinigrahaḥ- growing to a place where one is bigger than one's problems. indriyārtheṣhu vairāgyam- dispassion with regards to the sense organs and anahankāra- be able to suspend the need of the I notion, are talked about in detail in this insightful episode.

In this episode, Swaminiji expounds on additional three values to the previously seen values of amānitvam and adambhitvam required for the one to grow spiritually. The values explained here are ahiṃsā- non-violence, kṣhānti- accommodation, and ārjavam- truthfulness. Listen to learn more!

What is tat and what is tvam? How are they one? How do I understand my oneness with Bhagavan? and what is the process by which I can assimilate this knowledge? All this is eclucidated in the 13th chapter of the Bhagavad Gita.

In this series, 'Growing Spiritually', Swaminiji expounds on the 20 crucial qualities delineated precisely in the 13th Chapter of the Bhagavad Gita. These qualities when cultivated, not only leads to a better life, but is extremely beneficial and needed for the one who wants to grow spiritually. 

One has to be able to surrender this ahaṅkārā, for self knowledge. One's habitual notions regarding the 'I' has to be surrendered and the ability to do this is śhraddhā.

Allowing the Upaniṣad to operate upon oneself and excise this tumor of saṃsāra completely is śhraddhā. Listen to part two from this series.

We saw in the previous episode how śhraddhā is the most important prerequisite to gaining self knowledge but how does one discover it? Listen to this series to find out.

Bhagavad Gita says 'one who has a doubting mind perishes - Saṅśayātmā vinaśyati' and 'one endowed with śhraddhā gain self knowledge - śhraddhāvānllabhate jñānaṁ'. With śhraddhā alone one overcomes the dalliances of the mind and stays firmly committed to gaining self knowledge.

We see discrepancies in the hindu tradition when it comes to women. Over centuries, women have faced restrictions in religious practices and are constantly relegated to the background. However, do these long practiced customs have any basis in the scriptures? Do they have the scriptural sanction? This important talk by Swaminiji not only examines what the primary texts say about women but goes a step further to reiterate why a women is primed and geared for mokṣa.

Svarājya - self sovereignty is the promise of the Upanishad studying this knowledge. It occurs in the 1st chapter, the śīkṣāvallī of the Taittirīya Upanishad. Adi Sankara talks about it in depth in his bhāṣya and this episode elucidates its meaning beautifully.

How does the Bhagavad Gita look at itself? How does a jnani see the world? This inspiring talk expounds on how the lakṣaṇa (description) of a jnani becomes a sadhana (practice) for the people aspiring to be a Jnani.  

Continuing with the topic of Viparita Bhavana (the habitual patterns), Swaminiji expounds beautifully on how to recognize and manage them so that one grows into an appreciative, non-complaining, non-demanding, contented and loving concious being.

How to recognize and deal with the habitual patterns that come in the way of assimilating the knowledge? This talk examines the wisdom of the Upanishad in the light of modern pschycology to come out of this impass.

As we come to a close of this beautful text, the last few verses reminds us again that the highest goal of liberation-while-living is attained only by renouncing jīva’s duality. Om Tat Sat.

We look into various verse from Yoga Vasistha. When the Manorājya has been conquered, the modifications of the mind cease and this method was explained by Vasistha to Lord Rama.

Although Manorājya -fantasizing or the internal thought world is of the milder varierty of jīva’s duality, it is the seed for the intense variety of kāma, krodha etc. Hence, it has to be conquered through the contemplation of oneself as Brahman which can be attained gradually through meditating upon Īśvara.

How can the previously eliminated rāga-dveṣa come back on gaining the self knowledge? Swaminiji expounds on this by examining two assumption behind this  question. 1) Self knowledge is not an event that happens in time. 2) The self is not subject to time. It being the reason by whose presence time unfolds.

Even after gaining self-knowledge, one who hasn't eradicated the mental defects ( rāga-dveṣa), suffers not only from the mental afflictions, but in addition invites public criticism. Hence free yourself from the defects by committing to a life of discipline and mindful consumption. 

If a student of Vedanta thinking that they have attained liberation, disregards the scriptural teachings and does not fully give up the hold of binding desires then the knowledge gained is enough.Verses 54-60 asks all students pursing this knowledhe to be vigilant at all times.

The jīva’s duality not in conformity with the scripture is twofold, intense and dull. That which gives rise to lust, anger etc is (called) intense, and that which gives rise to fantasies is (termed as) dull. 

Ātma-vichāra or the contemplation upon the nature of the self as Brahman, conforms with the scriptures, but even this duality is to be renounced after Brahman is understood fully. The śrutis advises to not engage with too many words. Two verses are given to elucidate this “Know only that one and give up all other talk” (Muṇḍaka, 2.5) and “A wise person should resolve oneʼs speech in the mind” (Kaṭha, 3.13)

The jīva’s duality is of two kinds: that which conforms with the scriptures and that which does not conform with the scriptures. Until the assimilation of the truth of the self, the jīva sṛṣṭi approved by the scripture should be accepted. 

Īśvara’s duality is not an obstacle but an aid to self-knowledge. Swami Vidyaranya concludes this section by stating three things about Īśvara's sṛṣṭi -the Jagat, with regards to gaining the knowledge of the non-dual ātman.

On hearing that the the cause of bondage is the internalized jagat, objections are raised by the vijñānavāda and the yoga school of thought. The responses to these objections are extremely nuanced and beautifully elucidated in this episode.

A person is bound in the dream-state even though there are no external objects. On the other hand, even with the presence of external objects, a person is not bound in the states of samādhi, deep sleep and unconsciousness. This is beautifully illustrated with the example. Listen to find out!

Through the logic of invariable concomitance, it can be said that the subjective component (the internalized object) is the cause of bondage for the jīva. In its presence, sorrow and happiness arise, and in its absence, they too are gone.

How does Vedānta Śāstra talk about the cognition of objects? This episode focuses on the process of cognition.

We saw that  there is no subjective perception without the internalization. This claim is again challenged by the Pūrvapakṣa. Elucidating beautifully what this subjective internalized perception is, Swaminiji expounds also on how to come out of it.

Verse 23, talked about how the same woman, seen through competing minds, appear differently to different people. In this episode, an objection against this viewpoint is raised by the Pūrvapakṣa and to this, Swami Vidyaranya responds expertly, elucidating the point that one always relates to the subjective person and not the objective person. That indeed there are two individuals. How? Listen to learn more!

Objects created by Īśvara do not alter. However, owning to the varied mental states of the jīva, the threefold feeling of like, dislike or indifference  are projected onto the objects. Swami Vidyaranya, illustrates this point beautifully with an example of a gem.

This whole chapter establishes the Vyāvahārika sat, the transaction reality, in order to gain a foothold in understanding this Jagat. The difference between Īśvara sṛṣṭi as an objective projection, and jīva sṛṣṭi as a subjective and frantic superimposition are expounded upon beautifully.

This is a recording of an impromptu satsang with Swaminiji at AVG -Saylorsburg, in December.

Listen tot Swamini Svatmavidyananda-ji's beautiful new year message to set the tone and begin this new year on a blessed note. 

The duality projected by the Jīva is described in the Saptānna-Brāhmaṇa. Although these 'seven kinds of foods' are really produced by Īśvara, how the jīva transforms them into objects of enjoyment through its own action and meditation is explained in this episode. 

With this episode we enter into the exposition of jīva sṛṣṭi. There are 6 things that are beginning-less says the Śāstras, listen to learn more. Verses 14-17 are an interesting summary from the Brihadaranyaka Upanishad, where the Jagat is looked at through the saptānna or the 7 kinds of food. 

This is the concluding verse on the exposition of Īśvara sṛṣṭi. This episode delves deeper into the threefold reasons for the jīva being born.  

This episode is a refresher on what has been covered so far. The two definitions of the pāramārthika sattā and the Vyāvahārika sattā are explained in detail.

How Īśvara 'acquires' jīva-ness, is explained in two ways through the theory of reflected consciousness- pratibimbavāda, and the theory of conditioned consciousness- Avacchedavāda. This episode further expounds beautifully on the two powers of Māyā, the veiling power- āvaraṇaśakti, and the projecting power- vikṣepaśakti.

Start the New year by meditating on the vision of liberation and deepen your sense of surrender and acceptance.

This jagat is not a creation but more of a manifestation. There is no creator and no created.  Īśvara is explained at the individual and collective level (vyaṣṭi and samaṣṭi), taking the three states of waking, dreaming and sleeping. What then is jīva and how did Īśvara become jīva is expounded upon.

How did Īśvara enter the various upādhi of names and forms? How does one over come the prātibhāsika sattā- one's own subjective reality? Swaminiji expounds on the three orders of reality in this extremely insightful episode. 

Verses 8 & 9 are from the Bṛhadāraṇyaka Upaniṣad, which are the concluding verses about the origins of this Jagat in this text. It says, that before all this came into being, Jagat alone was, as an unmanifest potential. How then did the manifest come from the un-manifest? This is answered beautifully with the explanation of virāṭ and viśva. 

Verse 5 and 6 explains how this creation is none other than Bhagavan. How then did this one become many, is explained in this episode with the help of a beautiful verse from Chāndogya Upaniṣad.

Three ways in which Īśvara's saṅkalpā is different from Jiva's saṅkalpā is presented in this episode. A verse from Taittirīya Upaniṣad, talking about the cosmology of the universe is then discussed, so as to emphasize on the point that, Īśvara's creation is both spontaneous and orderly.

What is Īśvaratvam and Jīvatvam? How was this Jagat 'created'? All this is explained in detail in this episode. 

The importance of Śabda Pramāṇa is elucidated in this episode. Further, a detailed explanation on Īśvara and Maya is given by examining a beautiful verse from śvetāśvatara Upanisad.      

The meaning of āpi in Īśvareṇāpi is loaded with significance. This is described expansively in this episode. A beautiful explanation on the purpose of this chapter is also given, which is to delineates two kinds of dualities. 

Why should one study about duality? Why does one, despite the vision of non-duality, repeatedly succumb to duality? All this is explained in this episode. 

This episode beautifully explains the meaning of the invocatory verse of Pañcadaśī. The invocatory verse is direct, i.e. it clearly states the purpose of this text and states the importance a Guru.