A little bit, today; we (will talk about), The Word, the word's meaning, the indicative or inferencing sense of the word's meaning, Three things- you need to understand. So, Sequentially then understand the rest of the things The Vedanta Sara sutras, It will get a bit more simpler. Sit with total focus while leaving the pen and paper aside There is the 'word' and another is the 'word's' meaning. Within the word itself, the meaning is hidden and the word's power, the power of the word, that, spontaneously flows towards its meaning. This is the power of the word. Now, if someone has never heard a word, then its meaning will also not be perceived If the word has been heard properly, you know the language, Then, with that heard 'word', What its meaning is, This would be known. So, this is what we refer to The innate power a word has! The power, innate to the word, it explains you the meaning. Lakshana- we say that we heard the word. Its meaning is also clear. But, actually, it has a different meaning. We call that, lakshana vritti. Vritti means Inside your mind, the periphery of the thought that has formed, The same, in Vedantic language, we call it vritti. The word 'vritta' means the periphery -A circle. Vritta means a circle. So, within your mind's circle of knowing, whatever falls, That we'll call 'vritti'. For example, you looked at a flower. The flower was seen; in your mind, When will it be known? -When that flower falls fully within your mind's view. So, the thing that appeared within the mind's zone of view, The same is known. Here, instead of the word, 'periphery,' you'll call the same, as 'vritti.' -What falls within the circle of knowing. The thing, which doesn't come within the circle of knowing, how can you know it? -Very simple. So, a clay pitcher is seen The mind acquires the shape of the pitcher, then, it maybe said, the pitcher is known. 'Vritti' means, "I came to know it." A woman was seen, a woman-form vritti emerged; a man was seen, a man-form vritti emerged, animal was seen, animal-form vritti emerged, Body was seen, body-form vritti emerged. So, a word is there, And with the power hidden in the word, its meaning is known. And what is lakshana, that is to find the meaning we need to get some more help Meaning needs to be derived Let me give an example. Like, someone said, To her father. Mangoes were kept on the table in front. So, she said, "Daddy, should I cut?" So, what would be its literal meaning 'Should I cut Daddy' But, is the sentence conveying the same meaning? It means something else. So, leave the "Daddy," part aside, it is referring towards cutting the mango the mango You will get to know. This is known as 'lakshana.' When we create, when we understand the inference of, whatever the sentence has been spoken. That inference itself, in Hindi, is known as lakshana. What is it known as? Lakshana. Now, the word which is there, with that word, whatever we understood, that much we would say, -Vachya arth. That which emerges from the sentence, the same we would say, Vachya arth. But, in that, if we used an lakshana (indication) to bring out a new meaning, Then, the meaning would change entirely. So, vachya artha and lakhyartha or lakshana-artha. Right! Now, you understand it like this that the meaning that emerges out of this, there are 3 processes to derive that meaning. 3 processes exist. -Jehat, ajehat and bhag tyaag. Repeat them please. Now, the jehat over here. In this, we take the entire vachya; vachya means that which is spoken. The word which is being spoken. Leaving the entire meaning of the spoken word, we catch hold of its 'associate.' For instance, 'the village is on the river.' So, over here, we left the entire river. And, We took the village. Right! So, in Jehat what do we say- the entire spoken meaning is forsaken. Vachya means the sentence, which is spoken. They leave that whole word of that. But, that which was aligned with it, we catch that. In Ajehat, things change. Where the spoken word's meaning is not left out, Where It is not discarded. And its associate is also taken along. And its associate means, that which was present near it all along- it doesn't means kith and kin here. Associate means whatever was around it So, example here, in Vedanta Saara we saw, that "Red is running." Now, the red color doesn't ever run. So, we, The word's meaning is taken entirely, means the red color was considered, and whose color is it? -Of the horse. So, the associate of red color (the horse), it was also taken. So, what was the meaning? So, what lakshana came out. 'Red colored horse is running.' Right? Then comes the next; what we call as 'Bhaag tyaag lakshana vritti.' What's there in Bhag tyag lakshana vritti? The opposing part is left, And whatever is similar is taken. Whatever is opposite... opposite to one another, that (part) is discarded. whatever is similar, those very things, are kept. Right? Is it clear to all? See, this process, until it is not fully understood, Until then, rightfully entering into the Upanishadic or Vedanta scripture gets real hard. And Vedanta Sara is for the ones who are highly Well-read, studying, practicing, Students, scholars, Sadhus of Vedanta- it is made for them Those who are already studying. Who are contemplating! And those who have not studied earlier, and straightaway, directly they have come into this- It's a great problem for them as their foreground is not prepared, they don't have the right information, they don't have the right words. They don't understand the language. Now, in your general speech-language, neither vachya artha is used, Nor lakshana is ever used. Neither 'Tat' is used, nor 'tvam' is used. They are not in your language itself. So, in a way, I am teaching you language also. And for your information, Vedanta Sara scripture, if someone studies M.A. (Philosophy), then it is taught. Or if someone studies M.A. (Sanskrit), then, it is taught. So, here, I think, those sitting here are passouts of 8th, also, 10th, and also 12th standards. Those who never went to college, they are also sitting. Suddenly, you have to do study of Masters! It is very interesting. Here also, we have a few such people- Since they cannot comprehend properly, so they understand what is being said as- okay, there's one 'tat', another is 'tvam', And whatever matches that must be kept, and what is to be discarded, the opposite one. As if don't know what they are talking about and that too in air So, what is this talk about? Is it about someone else or 'you'? 'Tvam'- It's a talk about you. And the talk is going on about the 'Tat' pada Again, Out of sheer dispassion, leaving the home, loosening down your hair, wearing a robe, calling out, 'Where is Bhagwan; Where is Bhagwan?' Well, you 'didn't do anything of this sort! You are as if some a 5-6 years old child went to the University with some relative. He got to meet the chancellor there and asks him -"Give me the D. Lit. degree!" The V.C. wonders, "How can I give it to you? Right now, son, go back!" "Primary, Secondary, College... Complete them!" "Do your Bachelors, Masters, Ph.D. Then you get a degree. Not that you ask for it and get it!" So when people study Philosophy, it is totally abstract. Means, nothing is being understood, cramming is going on. And cramming is happening. But, if you are a good and true seeker, then, for you, it will be a very deep, Serious, decoding the mind -That which gives you the realisation of your real Self This is such Eternal Knowledge. One person said, "Yes, we have heard, we've heard several times, Atman is Brahman itself. Now, what's new in this?" But, the question arise, "How?" If you do not understand the "how", then, your understanding is incomplete. If the understanding is incomplete, then, the aavaran - the veil of ignorance and Vikshepa- the fickleness of the mind cannot go! There are no shortcuts. So, understand this whole process clearly. In jehat (Lakshna), the entire meaning of the vachya was left out And its associate was taken. In ajehat, the vachya's meaning wasn't left out and the associate was also taken along. In 'bhag tyag lakshana,' a part was left and a part was taken. What was left? -The opposite. What was taken? -That which was common. And our subject is, what is 'Tat', what is 'tvam'? And to understand 'Tat' and 'tvam,' we need to get into the whole process again. Just to remind you and revise you. What did I write above? Jeeva- now, what is the process of jeeva? What is the definition of jeeva? -In that, Antahakarana In antahakarana, "Abhasa" (reflection)- Of whom? -of Atman Chaitanya Clear? We said, 'Ishwara.' So, what is in Ishwara? -Maya. And Brahman Chaitanya's Reflection. Jeeva means -Tvam. Ishwar means -Tat. Now, what is the form of "Tat?" The reflection of Brahman Chaitanya came in Maya- So it became Ishwar What is the swaroopa of 'Tvam?' The Atman Chaitanya got reflected in Antahakarna, this is what we call? (Jeeva) -Who are you? Sure? If we go into jehat, This will be vachyartha. But, our goal is this. and this needs to be understood. This has to be known When we say, Ishwar So, we said Ishwara to be Maya--Vishisht--Chaitanya When it was said, "jeeva," Then, it was antahakrana--Vishisht--Chaitanya. That's 'tvam.' -Tvam means jeeva. Ishwar means 'Tat.' Here, it is antahakarana; here, it is Maya. Abhasa, abhasa. Atmachetanya, Brahmchetanya. Right? Now, Mahavaakya is 'Tat-tvam-asi.' What's there in Tat-tvam-asi? -Two. 'Tat' is there and 'Tvam' is there. And 'asi' means, "Oneness." Got it? In 'Jehat Lakshan,' if we go into it, then, in that, the meaning of vachya is discarded. Vachya meaning is discarded; means leave 'antahakarna' and leave the 'abhasa,' too. Then, what do we match? Okay! For jeeva, is it 'paroksha' or 'apraoksha'? You exist. Are you aware of it or not? This, we will say Jeeva is Aparoksha. As per Vedanta Sara, that you have heard yesterday. And for Ishwar, it is Paroksha. With senses, who has not been perceived, ever. The same, we call 'paroksha.' Now, the one who hasn't been seen, how to join with that? How to be one with that? Okay, the Ishwar exists. How was it known? -The Shastra said so. -The Guru said so. If, from your life, we take out 'shastra' and 'Guru,' Then, Ishwar doesn't exist Means, if a child gets born in a jungle, He grows up there itself, He has never seen any guru, any sage, any sant or mahatma ever Would he ever know that Ishwar exists? And Ishwar can have this name?! Or this religion? He would no nothing So, we came to know of Ishwar From the Shastras From the Guru. Okay! Guru is there, so the Shastra is there; and since the Shastra is there, we come to know of the Guru Both are joined. I know myself who 'I' am. Typically, Whom do you consider as "I"? Whom? And what else do you consider? You consider the body and what else do you consider? -The senses. And what else? -The Pranas. When this voice comes out loudly and clearly, right? That belongs to our good disciples. And they are those who are less than 15 years. And what else do you consider as "I"? -The mind. And what else? -Your intellect. And what else? -'Chitta', 'Ahankaara'. Right? This is Jeeva. Jeeva is the one with antahakarana. So, jeeva is 'al-pag-ya' (limited). Shall we attach one indication of this. Jeeva is Al-pa-gya. And Ishawra is -'Sarv-a-gya.' Got it? Are Alpagya and Sarvagya opposites or synonyms? Okay. Jeevas are numerous. And Ishwar is? One Right?! Are they opposites or equal? -Opposites. Jeeva is Impure -Satvguni, And Ishwar is Pure Satva- Opposites or equals? -Opposites. And, this way, the list would be long. Right? We'll take only this much now. Now, the point is Are antahakarana and Maya similar or are the two distinct?
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