Summary:

Atma Bodha, Verse 36: The verse introduces akhaṇḍa–ānandam (undivided happiness) not as endless mental pleasure but as ananda arising out of cognitive knowledge that both the seeker and the sought are essentially mithya, having no existence without Awareness. Thus your very nature is the stuff that makes up both seeker and sought. Unlike temporary mental states subject to diminishing returns, this recognition of your nature as Sat–Cit–Ananda remains unshakeable because you understand yourself as the substance underlying all experiences.

Atma Bodha, Verse 37: Three processes take place culminating to enlightenment: (1) Shravana (focused listening for correct understanding), (2) Manana (systematic doubt removal), and (3) Nididhyasana (contemplation on attributeless Brahman). Unlike meditation (dhyana) which purifies mind through focus on saguna Brahman — nididhyasana is contemplation on nirguna Brahman that systematically eliminates ignorance and its effects.

Verse 36: 

Akhaṇḍa-ānandam (Literally means: Uninterrupted or undivided happiness)

While we seek uninterrupted happiness, it cannot reside in the mind since mind is inherently limited and changing. Even with pleasurable objects like mangoes, happiness isn't inherent in the object (else it would be constant) nor in the seeker (else we wouldn't need objects). Instead, happiness occurs when the division between seeker and sought temporarily dissolves – explaining why new experiences bring more joy than repeated ones. When one realizes they are the unchanging consciousness underlying all experience and making up all objects, the fundamental seeking ends because there's no real separation between consciousness and any object. This is why scriptures describe Brahman as ‘Ananda‘ – not as emotional happiness, but as a cognitive understanding that the seeker-sought division is permanently resolved. This results in freedom from psychological lack (moksha).

Full notes in previous video.

Verse 37: Contemplation on Brahman removes ignorance

एवम् निरन्तर अभ्यस्ता ब्रह्म एव अस्मि इति वासना ।
हरति अविद्या विक्षेपान् रोगान् इव रसायनम् ॥
evam nirantara abhyastā brahma eva asmi iti vāsanā |
harati avidyā vikṣepān rogān iva rasāyanam ||

Thus the constant continuous contemplation on the fact ‘I am Brahman’ destroys ignorance and habitual reactions, just as medicine destroys diseases.

Just as medicine must be taken regularly and in the correct dosage to be effective, so too must Vedantic practice be consistent and focused. How so?…

When listening to shastra, 3 processes are going on…

Shravana: (Listening with intention of connecting with the teaching)

Tatparya niscaya: Listening (not passively), but for sake of deeply assimilating. Keep aside own notions and sincerely attempt to comprehend what Pramana is attempting to show me. Asking “Whose interpretation of Upanishads are you teaching?”, shows person hasn’t understood what Pramana means.

Manana: (Doubt removal / exposing yourself)

Doesn’t mean you’ll get everything at once, because scriptures are showing things differently to what we’re conditioned to think.

EG: I’m limited > you are limitless. | Is there Ishvara? > It’s everywhere. | Ishvara is a higher entity > You/Ishvara are one.  

To reconcile these differences is called mananam. Clearing doubts opposing shastra.

Until you clear doubts, you get false impression your knowledge is firm. Doubts have to be verbalized by you/others/philosophers.

EG of Philosophers removing doubts via debates:

1. 1. Na it, Na it: You are not mind, senses, karma. If you leave it there, you’ll conclude everything is mithya. So philosopher will challenge shunya–vada (there’s no final reality).
   2. STORY: Adi Shankara/Mandana Mishra Debate at Ganga: Adi Shankara had debate with Mandana Mishra (who believed Veda is speaking about going to heaven for which you need lot of punya). Adi Shanakra said heaven is also a place, once punya exhausted, you come back, thus final goal is self-knowledge. Judge was Mishra’s wife (who was a scholar). Shankara was a sannyasi, while Mandana was a grhasta. If Shankara wins, Mandana has to go with Shankara and leave his wife. If Shankara wins, must renounce sannyasa. Mishra’s wife, being intelligent, sided with Shankara after days of debates.

Nididhyasana: (Contemplation: With closed or open eyes)

Difference between Vedantic meditation and contemplation…

1. MEDITATION (Dhyana):
   • Only closed eyes.
   • Purpose: To purify the mind. Make it more subtle, concentrated, quieter. Seeing how saguna Brahman (Ishvara) relates in your life. 
   • Vedantic meditation is defined: Saguna brahma vishaya manasa vyapara — changing orientations towards world, deepening relationship with Ishvara, preparing mind for shastra.
2. CONTEMPLATION (Nididhyasana):
   • Closed or open eyes.
   • Purpose: Dwelling upon teaching of nirguna Brahman. Contemplating upon or thinking about what shastra is talking about in respect to your true nature. It's basically: Nirguna brahma vishaya manasa vyapara
   • How it's down: Get one description of nirguna Brahman (such as it's all-pervasive, unmoving, formless), and dwell upon it.

NEXT VERSE: Process of nididhyasana…

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Recorded 14 Jan, 2025