CHINMAYA SHIVAM

Talk 137 : Verse 500-503

This talk further gives pointers used for the disciple’s sadhana practice. The verses assert that the dharmas of the body do not affect the Pure Self, which is like the clouds have no connection with the sky.

The verses remind us that the Jiva is the enjoyer and the experiencer who will go from one life to another. Pure consciousness is like the mountain without movement or change.The Self is the same homogeneous nature at all times, there is no engaging, there is no renunciation from work.

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Talk 136 : Verses 498-500

This talk begins with denying the gross body, subtle body, causal body as they are mere superimpositions. As seekers, the challenge is to drop this superimposition which we consider very real to us. This can be done by applying, internalizing the vedantic axiom that the superimposition can never contaminate the substratum. In these verses Shankaracharaya ji pointedly tells us that for a realized person there is no sanchita, agami and prarabdha karma, hence karmaphala will not affect the person who has realized the Truth.

The last verse gives 4 beautiful analogies which can be used as a sadhana practice daily, for contemplation and deep meditation on the Truth.

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Jagadvyaapee – One who pervades the whole world. The Lord pervades the world in different ways. This quality is praised in the Vedas सर्वव्यापी च भगवान् तस्मात् सर्वगत : शिव : sarvavyāpī ca bhagavān tasmāt sarvagata : ṡiva : He is omnipresent and He is bhagavaan and hence Shiva is in everyone and everything . Atharvashirsha says - य : प्रणव : स व्यापी सोऽनन्त : ya : praṇava : sa vyāpī sō'nanta : He who is the sound OM is all pervading and limitless.

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https://vurbl.com/station/A2Z16bP3jpG/

Talk 135 - Verses 494 -497

Through these verses the disciple having realized the Truth is expressing the glories of Brahman to the teacher. These verses offer a sadhana practice for us to contemplate, leading the seeker to experience the Brahman. The disciple expresses his experience as Pure Knowledge, beyond all forms of duality as the experiencer and the experienced. The disciple realizes that the storms of Maya obstruct the ocean of bliss and that the world of plurality rises from the Truth, exists in the Truth and ends in Truth.

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Talk 134 - Verse 487- 493

Through these verses the student having experienced Pure Bliss is very grateful to the teacher who has showed him the path and prostrates to the Guru. These contemplative verses help the sadhakas to negate the false identification with the Jiva bhava changing the vision of the seeker by assertion of his identification with Brahman.

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Talk 133 - Verse 481-486

These verses express the wonderment of the student who has experienced the Absolute and is expressing, Where is this world from? Where it came, How it disappeared? The student who awakens from the state of quietude returns to names and forms level, but has not forgotten that I am Brahman although all intellectual concepts have been transcended. An analogy of the Jiva’s mind becoming Brahman is likened to a hailstone which merges with the ocean water

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Sookshmatanuhu - Sookshma – Subtle. Tanu- body. The Lord is minute in size. अणोरणीयां - aṇōraṇīyāṃ. One who is atom even to an atom. Shookshma also means one who cannot be understood or seen by bare eyes . ( i.e . ) the lord can be understood only through pure wisdom .

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Talk 132 - Verse 476-481

These verses assert the importance of the disciple to experience the Self; as physical pains etc. are subjective experiences; Reality has to be experienced subjectively. According to the scriptural authority only the guidance of the teacher and the grace of God along with the disciples sadhanas can help the seeker experience the Truth.

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Talk 131 - Verse 469-475

This talk covers verses which are concluding the section on non-duality; asserting that the Self is pure Existence as Brahman is imperceptible through knowledge.

Verses 472-475 cover the Guru instructing sadhana practises for the student on how to realize one's own self, applying valid means of knowledge using scriptures, logical reflection and direct experience.

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